“monks, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.
It’s when a monk lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a ardent sense of conscience and prudence for them, with warmth and respect.
So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
When a monk lives relying on the Teacher or a spiritual companion in a teacher’s role—with a ardent sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘idaṃ, bhante, kathaṃ; imassa ko attho’ti?
‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
A monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a ardent sense of conscience and prudence for them, with warmth and respect.
These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.”
end of section [8.2 - AN 8.2 Paññā: Wisdom]❧
AN 8.3 Paṭhamaappiya: Disliked (1st)
3. Paṭhamaappiyasutta
3. Disliked (1st)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
“monks, a monk with eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca.
It’s when a monk praises the disliked and criticizes the liked. They desire material possessions and honor. They lack conscience and prudence. They have wicked desires and wrong view.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A monk with these eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
A monk with eight Dharmas is liked and approved by their spiritual companions, and respected and admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca.
It’s when a monk doesn’t praise the disliked and criticize the liked. They don’t desire material possessions and honor. They have conscience and prudence. They have few desires and right view.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A monk with these eight Dharmas is liked and approved by their spiritual companions, and respected and admired.”
AN 8.4 Dutiyaappiya: Disliked (2nd)
4. Dutiyaappiyasutta
4. Disliked (2nd)
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
“monks, a monk with eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ.
It’s when a monk desires material possessions, honor, and to be looked up to. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A monk with these eight Dharmas is disliked and disapproved by their spiritual companions, not respected or admired.
Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
A monk with eight Dharmas is liked and approved by their spiritual companions, and respected and admired.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ.
It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A monk with these eight Dharmas is liked and approved by their spiritual companions, and respected and admired.”
AN 8.5 Paṭhamalokadhamma: Worldly Conditions (1st)
5. Paṭhamalokadhammasutta
5. Worldly Conditions (1st)
“Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati.
“monks, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
Katame aṭṭha?
What eight?
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.
Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatīti.
These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
Lābho alābho ca yasāyaso ca,
Gain and loss, fame and disgrace,
Nindā pasaṃsā ca sukhaṃ dukhañca;
praise and blame, and pleasure and pain.
Ete aniccā manujesu dhammā,
These Dharmas among people are impermanent,
Asassatā vipariṇāmadhammā.
transient, and perishable.
Ete ca ñatvā satimā sumedho,
A clever and rememberful person knows these things,
Avekkhati vipariṇāmadhamme;
seeing that they’re perishable.
Iṭṭhassa dhammā na mathenti cittaṃ,
Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.
nor are they repelled by the undesirable.
Tassānurodhā atha vā virodhā,
Both favoring and opposing
Vidhūpitā atthaṅgatā na santi;
are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,
Knowing the stainless, sorrowless state,
Sammappajānāti bhavassa pāragū”ti.
they understand rightly, transcending rebirth.”
AN 8.6 Dutiyalokadhamma: Worldly Conditions (2nd)
6. Dutiyalokadhammasutta
6. Worldly Conditions (2nd)
“Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati.
“monks, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
Katame aṭṭha?
What eight?
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.
Gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati.
These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
Overcome and overwhelmed by eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Overcome and overwhelmed by these eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the Thirty Three, as easily as a strong person would extend or contract their arm.
Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the Thirty Three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara.
Overcome and overwhelmed by eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Overcome and overwhelmed by these eight things that oppose the true Dharma, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ … pe …
uppannaṃ yasaṃ …
uppannaṃ ayasaṃ …
uppannaṃ sakkāraṃ …
uppannaṃ asakkāraṃ …
uppannaṃ pāpicchataṃ …
uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.
How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has remembering and lucid-discerning?
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has remembering and lucid-discerning?”
Take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side.
In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
In the same way, take a case where a certain person looks just the same as other good-natured monks when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
yāvassa bhikkhū āpattiṃ na passanti.
That is, so long as the monks don’t notice his offense.
Yato ca khvassa bhikkhū āpattiṃ passanti, tamenaṃ evaṃ jānanti:
But when the monks notice the offense, they know that he’s
‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.
a corrupt ascetic, just useless trash.
Tamenaṃ iti viditvā bahiddhā nāsenti.
When they realize this they send him away.
Taṃ kissa hetu?
Why is that?
Mā aññe bhaddake bhikkhū dūsesīti.
So that he doesn’t corrupt good-natured monks.
Saṃvāsāyaṃ vijānātha,
By living together, know that
pāpiccho kodhano iti;
they’re hateful, with wicked desires,
Makkhī thambhī paḷāsī ca,
offensive, stubborn, and contemptuous,
issukī maccharī saṭho.
jealous, mean, and devious.
Santavāco janavati,
They speak to people with a voice
samaṇo viya bhāsati;
so smooth, just like an ascetic.
Raho karoti karaṇaṃ,
But they act in secret, with their bad views
pāpadiṭṭhi anādaro.
and their lack of regard for others.
Saṃsappī ca musāvādī,
You should recognize them for what they are:
taṃ viditvā yathātathaṃ;
a creep and liar.
Sabbe samaggā hutvāna,
Then having gathered in harmony,
abhinibbajjayātha naṃ.
you should expel them.
Kāraṇḍavaṃ niddhamatha,
Throw out the trash!
Kasambuṃ apakassatha;
Get rid of the rubbish!
Tato palāpe vāhetha,
And sweep away the scraps,
Assamaṇe samaṇamānine.
those non-ascetics who imagine themselves ascetics!
Niddhamitvāna pāpicche,
When you’ve thrown out those of wicked desires,
pāpaācāragocare;
of bad conduct and means of collecting alms,
Suddhāsuddhehi saṃvāsaṃ,
dwell in communion, ever rememberful,
kappayavho patissatā;
the pure with the pure.
Tato samaggā nipakā,
Then in harmony, self-disciplined,
dukkhassantaṃ karissathā”ti.
make an end of suffering.”
Aṅguttara Nikāya 8
Numbered Discourses 8
end of section [8..1.. - AN 8 vagga 1 Mettā: friendly-kindness-chapter]❧
the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.
And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
“There is, brahmin, a sense in which you could rightly say
‘arasarūpo samaṇo gotamo’ti.
that I lack taste.
Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
“There is, brahmin, a sense in which you could rightly say
‘nibbhogo samaṇo gotamo’ti.
that I’m indelicate.
Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
I say that a mortifier is someone who has given up unskillful Dharmas that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One is someone who has given up unskillful Dharmas that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.
So, brahmin, I am the eldest and the best in the world.
My energy was roused up and unflagging, my remembering was established and lucid, my body was pacified and undisturbed, and my mind was undistractify-&-lucidifyd in samādhi.
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;
And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.
When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Now at that time several very prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
For a second time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
For a third time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“Sutaṃ metaṃ, bhante:
“Sir, I have heard this:
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti.
‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
Ye te, bhante, evamāhaṃsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti.
For we don’t want to misrepresent the Blessed One.”
I say that a mortifier is someone who has given up unskillful Dharmas that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One is someone who has given up unskillful Dharmas that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.
suffering, its origin, its cessation, and the path.
Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
Then, knowing that the Buddha had accepted, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And when the night had passed General Sīha had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of monks.
In the same way, a monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
‘Whether or not the other monks do their training, I’ll do mine.’
Gacchanto kho pana ujumaggeneva gacchati;
They always walk in a straight path.
tatrāyaṃ ujumaggo, seyyathidaṃ—
And here the straight path is
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Āraddhavīriyo viharati:
They’re energetic:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
❧
AN 8.14 Assakhaḷuṅka: A Wild Colt
14. Assakhaḷuṅkasutta
14. A Wild Colt
“Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose.
“monks, I will teach you about eight wild colts and eight flaws in horses, and about eight wild people and eight flaws in people.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs.
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them.
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod.
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it.
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track.
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs.
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want.
Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṃghaṃ viheṭheti.
But the accused monk neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post.
‘Why are you venerables making so much of an issue over me? Now I’ll reject the training and return to a lesser life.’
So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha:
When they have rejected the training, they say:
‘idāni kho tumhe āyasmanto attamanā hothā’ti?
‘Well, venerables, are you happy now?’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati;
I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs.
“monks, a monk with eight Dharmas is worthy of going on a mission.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—
It’s a monk who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause disputes.
With eight Dharmas Sāriputta is worthy of going on a mission.
Katamehi aṭṭhahi?
What eight?
Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako.
He learns and educates others. He memorizes and helps others remember. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause disputes.
184“Bhikkhus, a man binds a woman in eight ways. What eight? A man binds a woman by his form … by his smile … by his speech … by singing … by weeping … by his appearance … by a present … by his touch. A man binds a woman in these eight ways. Those beings are thoroughly bound who are bound by touch.”
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.
evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena.
In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad Dharmas, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;
When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’.
This is the fourth thing the monks love about this Dharma and training.
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;
For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati.
In the same way, though several monks become fully nirvana'd through the natural dharma of nirvana, without anything left over, the natural dharma of nirvana never empties or fills up.
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati;
In the same way, this Dharma and training is full of many kinds of treasures, such as the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected ones, and the one practicing for perfection.
And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
He saw that unethical person, of bad Dharmas, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.
disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca:
When he saw him he got up from his seat, went up to him and said:
Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him:
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
In the same way, great beings live in this Dharma and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.
tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ.
Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible Dharmas, I was referring to the same eight Dharmas that he rightly explained to you.
Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Hatthi, where he sat on the seat spread out.
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth.
‘Householder, that monk is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of the Dharmas. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’
When I declared that the householder Ugga of the village of Hatthi was someone who has eight amazing and incredible Dharmas, I was referring to the same eight Dharmas that he rightly explained to you.
Then a certain monk robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out.
Then after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said:
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Appiccho so, bhikkhu, kulaputto.
That son of a good family has few wishes.
Santeyeva attani kusaladhamme na icchati parehi ñāyamāne.
He doesn’t want his own good Dharmas to be made known to others.
Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā”ti.
Well then, monk, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible Dharma, that is, fewness of wishes.”
Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka:
This is the right way to bring together a large following.
Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ.
Whether in the past, future, or present, all those who have brought together a large following have done so by using these four ways of being inclusive.”
Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti.
Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī”ti.
Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence,
ettāvatā kho, jīvaka, upāsako sīlavā hotī”ti.
they’re considered to be an ethical lay follower.”
“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti?
“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti … pe …
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the monks … they like to hear the true Dharma … they memorize the Dharmas … they examine the meaning …
attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti.
Understanding the meaning and The Dharma, they practice accordingly, but they don’t encourage others to do the same.
Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.
That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti?
“But how do we define a lay follower who is practicing to benefit both themselves and others?”
Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Sovereignty is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins.
Furthermore, the mind of a monk with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.
Firstly, a Realized One has arisen in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity.
Puna caparaṃ, bhikkhave … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ … pe …. (5)
But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity …
Puna caparaṃ, bhikkhave … pe … ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective:
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …
Puna caparaṃ, bhikkhave … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.
And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said.
Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā.
Furthermore, a Realized One has arisen in the world …
Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.
But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ.
He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyāti.
This is the one opportunity for spiritual practice.
(verse)
Manussalābhaṃ laddhāna,
When you’ve gained the human state,
saddhamme suppavedite;
and the true Dharma has been proclaimed,
Ye khaṇaṃ nādhigacchanti,
if you don’t seize the moment
atināmenti te khaṇaṃ.
it’ll pass you by.
Bahū hi akkhaṇā vuttā,
For many wrong times are spoken of,
maggassa antarāyikā;
which obstruct the path.
Kadāci karahaci loke,
Only on rare occasions
uppajjanti tathāgatā.
does a Realized One arise.
Tayidaṃ sammukhībhūtaṃ,
If you find yourself in their presence,
yaṃ lokasmiṃ sudullabhaṃ;
so hard to find in the world,
Manussapaṭilābho ca,
and if you’ve gained a human birth,
saddhammassa ca desanā;
and The Dharma of the Dhamma;
Alaṃ vāyamituṃ tattha,
that’s enough to make an effort,
attakāmena jantunā.
for a person who loves themselves.
Kathaṃ vijaññā saddhammaṃ,
How is the true Dharma to be understood
khaṇo ve mā upaccagā;
so that the moment doesn’t pass you by?
Khaṇātītā hi socanti,
For if you miss your moment
nirayamhi samappitā.
you’ll grieve when you’re sent to hell.
Idha ce naṃ virādheti,
If you fail to achieve
saddhammassa niyāmataṃ;
certainty regarding the true Dharma
Vāṇijova atītattho,
you’ll regret it for a long time,
cirattaṃ anutapissati.
like a trader who loses a profit.
Avijjānivuto poso,
A man hindered by ignorance,
saddhammaṃ aparādhiko;
a failure in the true Dharma,
Jātimaraṇasaṃsāraṃ,
will long undergo
ciraṃ paccanubhossati.
transmigration through birth and death.
Ye ca laddhā manussattaṃ,
Those who’ve gained the human state
saddhamme suppavedite;
when the true Dharma has been proclaimed,
Akaṃsu satthu vacanaṃ,
and have completed what the Teacher taught—
karissanti karonti vā.
or will do so, or are doing so now—
Khaṇaṃ paccaviduṃ loke,
have realized the right time in the world
brahmacariyaṃ anuttaraṃ;
for the supreme spiritual life.
Ye maggaṃ paṭipajjiṃsu,
You should live guarded, ever rememberful,
tathāgatappaveditaṃ.
not soaked with defilements,
Ye saṃvarā cakkhumatā,
among those restrained ones
desitādiccabandhunā;
who have practiced the path
Tesu gutto sadā sato,
proclaimed by the Realized One, the one with vision,
vihare anavassuto.
and taught by the Kinsman of the Sun.
Sabbe anusaye chetvā,
Having cut off all underlying tendencies
māradheyyaparānuge;
that follow those drifting in Māra’s dominion,
Te ve pāraṅgatā loke,
they’re the ones in this world who’ve truly gone beyond,
ye pattā āsavakkhayan”ti.
having reached the ending of defilements.”
(end of sutta⏹️)
end of section [8.29 - AN 8.29 Akkhaṇa: Lost Opportunities]❧
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AN 8.30 Anuruddha-mahā-vitakka: Anuruddha and the Great Thoughts
AN 8.30 - AN 8.30 Anuruddha-mahā-vitakka: Anuruddha and the Great Thoughts AN 8.30.1 - (Anuruddha has line of thinking, pari-vitakka, on these 7 great thoughts) AN 8.30.1.1 – (Buddha uses psychic power to read Anuruddha’s vitakka thoughts) AN 8.30.1.2 – (Buddha adds one more to make it 8 great thoughts) AN 8.30.1.3 – (eighth thought of not ‘proliferating’ is reference to MN 18 vitakka thought proliferation) AN 8.30.5 – (You transition seamlessly from vitakka of 8 great thoughts into First jhāna’s vitakka) AN 8.30.5.2 – (2nd jhāna) AN 8.30.5.3 – (3rd jhāna) AN 8.30.5.5 – (4th jhāna) AN 8.30.5.10 – (4 jhānas = heightened mental states = ābhi-cetasikānaṃ, often synonym with pleasant abiding ‘diṭṭha-dhamma-sukha-vihāra) AN 8.30.10 – (5 Requisites of living Similes) AN 8.30.10.1 – (rag robe ↔ chest full of fine garments of different colors) AN 8.30.10.2 – (almsfood ↔ fine rice with fancy soups and sauces) AN 8.30.10.3 – (sitting under tree ↔ fine bungalow with windows protecting you from mosquitos and wind) AN 8.30.10.4 – (sleeping under tree ↔ fine canopied bed with fancy covers and blankets) AN 8.30.10.5 – (medicinal fermented urine ↔ ghee and honey) AN 8.30.10.11 – (all 5 similes use of phāsu-vihārāya, comfortable abiding, is also synonym of jhāna, meaning jhāna is done in variety of postures and actitivies) AN 8.30.50 – (Buddha gives more detailed explanation of 8 great thoughts) AN 8.30.50.1 – (1. this Dharma is for those with few wishes – such as good reputation) AN 8.30.50.2 – (2. this Dharma is for the contented – with 4 requisites) AN 8.30.50.3 – (3. this Dharma is for those who judiciously-seclude [themselves from bad company and unskillful Dharmas]) AN 8.30.50.4 – (4. this Dharma is for those with vigor 2🏹) AN 8.30.50.5 – (5. this Dharma is for those who are mindful [of The Dharma] 3🐘) AN 8.30.50.6 – (6. this Dharma is for those with undistractible-lucidity 4🌄) AN 8.30.50.7 – (7. this Dharma is for the wise 5👁) AN 8.30.50.8 – (8. this Dharma is for those who don’t enjoy proliferating) AN 8.30.60 - (Anuruddha becomes arahant with 3 higher knowledges) AN 8.30.60.1 - (verse draws connection to saṅkappo and vitakka)
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs,
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.
(upasampajja viharissasi.)
§5.2 – (2nd jhāna)
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.
(upasampajja viharissasi.)
(see SN 47.10 for instructions on how to drop vitakka verbal mental talk but keep sañña perceptions to slip into 2nd jhāna and higher)
§5.3 – (3rd jhāna)
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
(upasampajja viharissasi.)
§5.5 – (4th jhāna)
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,
“Anuruddha, when you think these eight thoughts of a great person, then— whenever you want—
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.
(upasampajja viharissasi.)
§5.10 – (4 jhānas = heightened mental states = ābhi-cetasikānaṃ, often synonym with pleasant abiding ‘diṭṭha-dhamma-sukha-vihāra)
Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi,
“Anuruddha, when you think these eight thoughts of a great person,
you’ll easily [and seamlessly transition from those 8 thoughts into] the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty.
Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.
As you live contented your scraps of alms-food will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child.
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child.
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child.
As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child.
§10.11 – (all 5 similes use of phāsu-vihārāya, comfortable abiding, is also synonym of jhāna, meaning jhāna is done in variety of postures and actitivies)
(see AN 3.63 for explicit examples of jhāna in all 4 postures)
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§30.50 – (Buddha gives more detailed explanation of 8 great thoughts)
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.
Nisīdi bhagavā paññatte āsane.
He sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha … pe …
“monks, I will teach you the eight thoughts of a great man. Listen …
‘this Dharma is for those of few wishes, not those of many wishes.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyun’ti na icchati.
A monk with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When judiciously-secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When rememberful, they don’t wish: ‘May they know me as rememberful!’ When undistractify-&-lucidifyd, they don’t wish: ‘May they know me as undistractify-&-lucidifyd!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’
It’s for a monk who lives judicously-secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit them.
With a mind slanting, sloping, and inclining to judicious-seclusion, withdrawn, and loving renunciation, that monk invariably gives each of them a talk emphasizing the topic of dismissal.
It’s for a monk who lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
It’s for a monk who, quite judiciously-secluded from sensual pleasures, judiciously-secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
It’s for a monk who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
It’s for a monk whose mind is eager, confident, settled, and decided regarding the cessation of proliferation. [They pacify proliferation and prefer the opposite, sublimating thought into the four jhānas.]
And Anuruddha, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.
And Venerable Anuruddha became one of the perfected.
A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’
Imāni kho, bhikkhave, aṭṭha dānavatthūnī”ti.
These are the eight grounds for giving.”
(end of sutta⏹️)
AN 8.34 Khetta: A Field
34. Khettasutta
34. A Field
“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.
“monks, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive.
Kathaṃ aṭṭhaṅgasamannāgate?
What eight factors does it have?
Idha, bhikkhave, khettaṃ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṃ hoti, na āyasampannaṃ hoti, na apāyasampannaṃ hoti, na mātikāsampannaṃ hoti, na mariyādasampannaṃ hoti.
It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries.
Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.
When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.
Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.
In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.
It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity.
Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.
When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful.
It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries.
It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā manussadobhagyaṃ upapajjati. (1)
When their body breaks up, after death, they’re reborn among disadvantaged humans.
Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā manussasobhagyaṃ upapajjati. (2)
When their body breaks up, after death, they’re reborn among well-off humans.
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings.
There, the Four Great Kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects:
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods of the Thirty Three.
There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of Yama Gods.
There, the deity Yama has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Joyful Gods.
There, the deity Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods Who love to Create.
There, the deity Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
So kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others.
There, the deity Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects:
Their gift is pure, good Dharma, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted.
For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.
“monks, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṅkiyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
monks, these five gifts are great, original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
This is the first gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkiyati na saṅkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
This is the fifth gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.”
(end of sutta⏹️)
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AN 8.40 Duccaritavipāka: The Results of Misconduct
‘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.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
‘As long as they live, the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
‘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.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who love to Create.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
‘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.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.”
“Evametaṃ, vāseṭṭha, evametaṃ, vāseṭṭha.
“That’s so true, Vāseṭṭha! That’s so true, Vāseṭṭha!
If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient.
‘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.
Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti.
I will observe the sabbath by doing as the perfected ones do in this respect.’
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others.
Then those deities, knowing Anuruddha’s thought, all turned white.
Atha kho tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi.
Then one of those deities sang, one danced, and one snapped her fingers.
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca;
Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating.
evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca.
In the same way the performance by those deities sounded graceful, tantalizing, sensuous, lovely, and intoxicating.
Atha kho āyasmā anuruddho indriyāni okkhipi.
But Venerable Anuruddha averted his senses.
Atha kho tā devatā “na khvayyo anuruddho sādiyatī”ti tatthevantaradhāyiṃsu.
Then those deities, thinking “Master Anuruddha isn’t enjoying this,” vanished right there.
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Ye te bhattu garuno honti—
She honors, respects, esteems, and venerates those her husband respects, such as
mātāti vā pitāti vā samaṇabrāhmaṇāti vā—
mother and father, and ascetics and brahmins.
te sakkaroti, garuṃ karoti, māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti. (2)
And when they arrive she serves them with a seat and water.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. (3)
She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—
She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. …
“Nakula’s mother, when they have eight Dharmas females—when their body breaks up, after death—are reborn in company with the Gods of the loveable Group.
Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Ye te bhattu garuno honti—
She honors, respects, esteems, and venerates those her husband respects, such as
mātāti vā pitāti vā samaṇabrāhmaṇāti vā—
mother and father, and ascetics and brahmins.
te sakkaroti garuṃ karoti māneti pūjeti, abbhāgate ca āsanodakena paṭipūjeti. (2)
And when they arrive she serves them with a seat and water.
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. (3)
She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā—
She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.
She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
It’s when she’s skilled and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
It’s when she ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
‘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.’
It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano … pe …
It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods.
Idha, bhikkhave, mātugāmo pāṇātipātā paṭivirato hoti … pe …
It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie,
surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
or consume alcoholic drinks that cause negligence.
Evaṃ kho, bhikkhave, mātugāmo sīlasampanno hoti.
That’s how a female is accomplished in ethics.
Kathañca, bhikkhave, mātugāmo cāgasampanno hoti?
And how is a female accomplished in generosity?
Idha, bhikkhave, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati … pe …
It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
evaṃ kho, bhikkhave, mātugāmo cāgasampanno hoti.
That’s how a female is accomplished in generosity.
Kathañca, bhikkhave, mātugāmo paññāsampanno hoti?
And how is a female accomplished in wisdom?
Idha, bhikkhave, mātugāmo paññavā hoti … pe …
It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.
After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.
“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.
“Ānanda, if females had not gained the going forth from the lay life to homelessness in The Dharma and training proclaimed by the Realized One, the spiritual life would have lasted long. The true Dharma would have remained for a thousand years.
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati.
But since they have gained the going forth, now the spiritual life will not last long.
“Ānanda, a monk with eight Dharmas may be agreed on as an adviser for nuns.
Katamehi aṭṭhahi?
What eight?
Idhānanda, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
Firstly, a monk is ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money.
Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti.
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”
It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Te ārakkhena guttiyā sampādeti:
They ensure it is guarded and protected, thinking:
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
Ayaṃ vuccati, byagghapajja, samajīvitā.
This is called accomplishment in balanced finances.
It’s when a respectable person has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, byagghapajja, paññāsampadā. (4: 8)
This is called accomplishment in wisdom.
Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti.
These are the four things that lead to the welfare and happiness of a respectable person in future lives.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in the future lives.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”
end of section [8.54 - AN 8.54 Dīghajāṇu: With Dīghajāṇu]❧
It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Te ārakkhena guttiyā sampādeti:
They ensure it is guarded and protected, thinking:
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā. (3: 3)
This is called accomplishment in good friendship.
Katamā ca, brāhmaṇa, samajīvitā?
And what is accomplishment in balanced finances?
Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti,
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
ayaṃ vuccati, brāhmaṇa, samajīvitā.
This is called accomplishment in balanced finances.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.
There are four inlets for wealth that has been gathered in this way.
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.
It’s when a respectable person has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, brāhmaṇa, cāgasampadā. (3: 7)
This is called accomplishment in generosity.
Katamā ca, brāhmaṇa, paññāsampadā?
And what is accomplishment in wisdom?
Idha, brāhmaṇa, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā.
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
These are the four things that lead to the welfare and happiness of a respectable person in future lives.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”
end of section [8.55 - AN 8.55 Ujjaya: With Ujjaya]❧
AN 8.56 Bhaya: Danger
56. Bhayasutta
56. Danger
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
“monks, ‘danger’ is a term for sensual pleasures.
‘Dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘Suffering’,
‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘disease’,
‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘boil’,
‘Sallan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘dart’,
‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘tie’,
‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
‘bog’,
‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
and ‘womb’ are terms for sensual pleasures.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ?
And why is ‘danger’ a term for sensual pleasures?
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ.
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
Kasmā ca, bhikkhave, ‘dukkhan’ti … pe …
And why are ‘suffering’,
‘rogo’ti …
‘disease’,
‘gaṇḍo’ti …
‘boil’,
‘sallan’ti …
‘dart’,
‘saṅgo’ti …
‘tie’,
‘paṅko’ti …
‘bog’,
‘gabbho’ti kāmānametaṃ adhivacanaṃ?
and ‘womb’ terms for sensual pleasures?
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ.
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
Bhayaṃ dukkhañca rogo ca,
Danger, suffering, and disease,
gaṇḍo sallañca saṅgo ca;
boil, dart, and tie,
Paṅko gabbho ca ubhayaṃ,
and bogs and wombs both.
ete kāmā pavuccanti;
These describe the sensual pleasures
Yattha satto puthujjano.
to which ordinary people are attached.
Otiṇṇo sātarūpena,
Swamped by things that seem pleasant,
puna gabbhāya gacchati;
you go to another womb.
Yato ca bhikkhu ātāpī,
But when a monk is ardent,
sampajaññaṃ na riccati.
and doesn’t forget awareness,
So imaṃ palipathaṃ duggaṃ,
in this way they transcend
atikkamma tathāvidho;
this grueling swamp.
Pajaṃ jātijarūpetaṃ,
They watch this population as it trembles,
phandamānaṃ avekkhatī”ti.
fallen into rebirth and old age.”
❧
AN 8.57 Paṭhamaāhuneyya: Worthy of Offerings to the Gods (1st)
“monks, a monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
They recollect many kinds of past lives, with features and details.
dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti;
With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
AN 8.58 Dutiyaāhuneyya: Worthy of Offerings to the Gods (2nd)
“A monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
“monks, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti.
These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Cattāro ca paṭipannā,
Four practicing the path,
cattāro ca phale ṭhitā;
and four established in the fruit.
Esa saṅgho ujubhūto,
This is the upright Saṅgha,
paññāsīlasamāhito.
with wisdom, ethics, and undistractible-lucidity.
Yajamānānaṃ manussānaṃ,
For humans, those merit-seeking creatures,
Puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
Saṅghe dinnaṃ mahapphalan”ti.
what is given to the Saṅgha is very fruitful.”
AN 8.60 Dutiyapuggala: Eight People (2nd)
60. Dutiyapuggalasutta
60. Eight People (2nd)
“Aṭṭhime, bhikkhave, puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassa.
“monks, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame aṭṭha?
What eight?
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā, arahattāya paṭipanno.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti.
These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Cattāro ca paṭipannā,
Four practicing the path,
cattāro ca phale ṭhitā;
and four established in the fruit.
Esa saṅgho samukkaṭṭho,
This is the exalted Saṅgha,
sattānaṃ aṭṭha puggalā.
the eight people among sentient beings.
Yajamānānaṃ manussānaṃ,
For humans, those merit-seeking creatures,
puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
ettha dinnaṃ mahapphalan”ti.
what’s given here is very fruitful.”
Aṅguttara Nikāya 8
Numbered Discourses 8
end of section [8..6.. - AN 8 vagga 6 Gotamī: Gotamī]❧
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
So tena lābhena majjati pamajjati pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’. (2)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
So tena lābhena majjati, pamajjati, pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’. (4)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6)
a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccati, bhikkhave:
This is called
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (8)
a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti.
|| MA 76     FLP     X-doc (2023 SP-FLUENT translation by frankk derived from B. Sujato) AN 8.63 - AN 8.63 Saṅkhitta: A Teaching in Brief AN 8.63.1 – (4bv brahma vihāras done simultaneously with 4 jhānas) AN 8.63.1.1 – (4bv #1: mettā me ceto-vimutti) AN 8.63.1.1.2 – (combine 4bv with samādhi in 3 ways for four jhānas) AN 8.63.1.2 – (4Bv #2: karuṇā me ceto-vimutti) AN 8.63.1.2.2 – (combine 4bv with samādhi in 3 ways for four jhānas) AN 8.63.1.3 – (4Bv #3: muditā me ceto-vimutti) AN 8.63.1.3.2 – (combine 4bv with samādhi in 3 ways for four jhānas) AN 8.63.1.4 – (4Bv #4: upekkhā me ceto-vimutti) AN 8.63.1.4.2 – (combine 4bv with samādhi in 3 ways for four jhānas) AN 8.63.2 – (4sp sati-'paṭṭhāna done simultaneously with 4 jhānas) AN 8.63.2.1 – (4sp #1: seeing body as it actually is) AN 8.63.2.1.2 – (combine 4sp with samādhi in 3 ways for four jhānas) AN 8.63.2.2 – (4sp #2: seeing sensations as they actually are) AN 8.63.2.2.2 – (combine 4sp with samādhi in 3 ways for four jhānas) AN 8.63.2.3 – (4sp #3: seeing the mind as it actually is) AN 8.63.2.3.2 – (combine 4sp with samādhi in 3 ways for four jhānas) AN 8.63.2.4 – (4sp #4: seeing Dharma as it actually is) AN 8.63.2.4.2 – (combine 4sp with samādhi in 3 ways for four jhānas) AN 8.63.3 – (all of these jhānas and samādhis and sati are done simultaneously in all four postures: is blissful and comfortable) AN 8.63.4 – (conclusion: monk practicing in this way becomes an arahant)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”
(remove 5 hindrances with right effort)
“Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ:
“Well then, monk, you should train like this:
‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti.
‘My mind will be steady and well settled internally. And bad, unskillful Dharmas that have arisen will not occupy my mind.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.
§63.1 – (4bv brahma vihāras done simultaneously with 4 jhānas)
Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṃ sikkhitabbaṃ:
When your mind is steady and well settled internally, and bad, unskillful Dharmas that have arisen don’t occupy your mind, then you should train like this:
‘I will develop the heart’s release by friendly-kindness. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.
§1.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]
Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te, bhikkhu, evaṃ sikkhitabbaṃ:
When this undistractible-lucidity is well developed and cultivated in this way, you should train like this:
‘I will develop the heart’s release by equanimous-observation. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.
§4.2 – (combine 4bv with samādhi in 3 ways for four jhānas)
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this brahma-vihāra concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]
§63.2 – (4sp sati-'paṭṭhāna done simultaneously with 4 jhānas)
‘I’ll meditate continuously seeing the body as a body [as it actually is], ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.
§1.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]
‘I’ll meditate continuously seeing Dharma as Dharma [accurately and undistorted]—ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world.’
Evañhi te, bhikkhu, sikkhitabbaṃ.
That’s how you should train.
§4.2 – (combine 4sp with samādhi in 3 ways for four jhānas)
When this undistractible-lucidity is well developed and cultivated in this way, you should develop it while directing-thought and evaluation. You should develop it without directing-thought, but just evaluation. You should develop it without directing-thought or evaluation. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimous-observation.
[Doing this sati-'paṭṭhāna concurrently with undistractible-lucidity in 3 ways, fulfills the 7 awakening factors and produces 4 jhānas.]
§63.3 – (all of these jhānas and samādhis and sati are done simultaneously in all four postures: is blissful and comfortable)
When this undistractible-lucidity is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.”
§63.4 – (conclusion: monk practicing in this way becomes an arahant)
When that monk had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then that monk, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
(end of sutta⏹️)
end of section [8.63 - AN 8.63 Saṅkhitta: A Teaching in Brief]❧
AN 8.64 - AN 8.64 Gayāsīsa: At Gāyā Head AN 8.64.1 - (1. I perceived light, but saw NO forms;) AN 8.64.2 - (2. I perceived light and saw forms;) AN 8.64.3 - (3. Associate and converse with devas;) AN 8.64.4 - (4. Know different classes/hosts/realms of devas) AN 8.64.5 - (5. What kind of kamma led to deva being reborn in that class) AN 8.64.6 - (6. Know result of kamma experienced as pleasure/pain in different deva classes;) AN 8.64.7 - (7. Know the result of kamma why devas have certain life span length;) AN 8.64.8 - (8. Buddha knows whether he previous lived with those devas or not;) AN 8.64.10 - (conclusion: knowledge and vision not complete until… these permutations satisfied)
64. Gayāsīsasutta
64. At Gāyā Head
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse.
At one time the Buddha was staying near Gāyā on Gāyā Head.
Tatra kho bhagavā bhikkhū āmantesi … pe …
There the Buddha addressed the monks:
§64.1 – (1. I perceived light, but saw NO forms;)
“pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi. (1)
“monks, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see material-forms.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ;
‘What if I were to both perceive light and see material-forms?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’
§64.2 – (2. I perceived light and saw forms;)
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi;
So after some time, living alone, withdrawn, diligent, ardent, and resolute, I perceived light and saw material-forms.
no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi. (2)
But I didn’t associate with those deities, converse, or engage in discussion.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ;
‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’
§64.3 – (3. Associate and converse with devas;)
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi;
So after some time … I perceived light and saw material-forms. And I associated with those deities, conversed, and engaged in discussion.
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ:
‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion;
and find out which orders of gods those deities come from?
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’
§64.4 – (4. Know different classes/hosts/realms of devas)
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi:
So after some time … I perceived light and saw material-forms. And I associated with those deities … And I found out which orders of gods those deities came from.
deeds caused those deities to have such food and such an experience of pleasure and pain.
no ca kho tā devatā jānāmi:
But I didn’t know that
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti … pe …
these deities have a life-span of such a length.
§64.7 – (7. Know the result of kamma why devas have certain life span length;)
tā ca devatā jānāmi:
So after some time … I found out that
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti;
these deities have a life-span of such a length.
no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (4–7.)
But I didn’t know whether or not I had previously lived together with those deities.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ:
‘What if I were to perceive light and see material-forms; and associate with those deities, converse, and engage in discussion;
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti, tā ca devatā jāneyyaṃ:
and find out which orders of gods those deities come from;
“imā devatā imassa kammassa vipākena ito cutā tattha upapannā”ti, tā ca devatā jāneyyaṃ:
and what deeds caused those deities to be reborn there after passing away from here;
“imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo”ti, tā ca devatā jāneyyaṃ:
and what deeds caused those deities to have such food and such an experience of pleasure and pain;
“imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā”ti, tā ca devatā jāneyyaṃ yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti;
and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities.
evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.
Then my knowledge and vision would become even more purified.’
§64.8 – (8. Buddha knows whether he previous lived with those devas or not;)
So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi:
So after some time …
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi:
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi:
‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti, tā ca devatā jānāmi:
‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti. (8)
I found out whether or not I have previously lived together with those deities.
§64.10 – (conclusion: knowledge and vision not complete until… these permutations satisfied)
As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
ñāṇañca pana me dassanaṃ udapādi;
Knowledge and vision arose in me:
akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
(end of sutta⏹️)
end of section [8.64 - AN 8.64 Gayāsīsa: At Gāyā Head]❧
1. With the mind percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni.
that are limited, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
2. With the mind percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.
that are measureless, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni. ‘
that are limited, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.
that are measureless, beautiful, or ugly.
[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
He perceives that, “Having mastered this, I know and I see.”
idaṃ catutthaṃ abhibh'-āyatanaṃ.
This is the fourth dimension of mastery [of knowledge and vision].
(5-8 usually start with one of the 31 body parts of suitable color)
[For the next four dimensions, the meditator can directly conjure up a visual perception of a chosen color as the ‘external form’, but the preferred way is to use one of the 31 body parts of an external being as a starting point, then focus on the dominant color of that body part. For example, bones are white, blood is red, hair is black/dark-blue, urine is yellow.]
(5. Does not perceives internal rūpa, sees external rūpa blue color)
[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṃ paṭhamo vimokkho.
This is the first liberation.
[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]
[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.
but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṃ dutiyo vimokkho.
This is the second liberation.
[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]
(3. Focused on ‘subha’ beautiful)
“subha-nteva adhimutto hoti.
They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṃ tatiyo vimokkho.
This is the third liberation.
(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)
sabbaso rūpa-saññānaṃ samatikkamā
Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā
with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā
not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti
[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.
This is the fourth liberation.
(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)
sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti
[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.
This is the fifth liberation.
(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)
sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti
[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.
they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.
This is the sixth liberation.
(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)
sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma
Going totally beyond the dimension of nothingness,
Saying you’ve seen, heard, thought, or cognized something, but you haven’t. And saying you haven’t seen, heard, thought, or cognized something, and you have.
Saying you haven’t seen, heard, thought, or cognized something, and you haven’t. And saying you’ve seen, heard, thought, or cognized something, and you have.
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas; not until they practice appropriately, living in line with The Dharma; not until they’ve learned their tradition, and explain, teach, assert, establish, open, analyze, and make it clear; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan’ti.
‘Wicked One, I will not become fully nirvana'd until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Sir, may the Blessed One now become fully nirvana'd! May the Holy One become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles.
Furthermore, when the Realized One becomes fully nirvana'd through the natural dharma of nirvana, without anything left over, the earth shakes and rocks and trembles.
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.
“monks, a monk is faithful but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca,
When the monk is faithful and ethical,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto.
A monk is faithful and ethical, but not learned.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto cā’ti.
‘How can I become faithful, ethical, and learned?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca bahussuto ca,
When the monk is faithful, ethical, and learned,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca bahussuto ca, no ca dhammakathiko … pe …
A monk is faithful, ethical, and learned, but not a Dhamma speaker. …
dhammakathiko ca, no ca parisāvacaro … pe …
they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti … pe …
they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī … pe …
they don’t get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty …
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements,
A monk who has these eight Dharmas is inspiring all around, and is complete in every aspect.”
AN 8.72 Dutiyasaddhā: Inspiring All Around (2nd)
72. Dutiyasaddhāsutta
72. Inspiring All Around (2nd)
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.
“A monk is faithful, but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca,
When the monk is faithful and ethical,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto … pe …
A monk is faithful and ethical, but not learned. …
bahussuto ca, no ca dhammakathiko … pe …
they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro … pe …
they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti … pe …
they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati … pe …
they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …
ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā … pe … sacchikatvā upasampajja viharati;
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,
“monks, when remembering of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
“monks, when remembering of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā. So mama assa antarāyo.
And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ;
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
tena me assa kālakiriyā. So mama assa antarāyo’ti.
And if I died from that it would be an obstacle to me.’
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
A snake might bite me, or a scorpion or centipede might sting me.
tena me assa kālakiriyā. So mama assa antarāyo.
And if I died from that it would be an obstacle to me.
Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, manussā vā maṃ upakkameyyuṃ, amanussā vā maṃ upakkameyyuṃ;
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
tena me assa kālakiriyā. So mama assa antarāyo’ti.
And if I died from that it would be an obstacle to me.’
‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, remembering, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
remembering of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”
It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking:
‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. They associate with them, converse and engage in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom.
Ayaṃ vuccati, bhikkhave, kalyāṇamittatā. (3)
This is called accomplishment in good friendship.
Katamā ca, bhikkhave, samajīvitā?
And what is accomplishment in balanced finances?
Idha, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
evamevaṃ kho, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’
Yato ca khoyaṃ, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti.
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’
Ayaṃ vuccati, bhikkhave, samajīvitā. (4)
This is called accomplishment in balanced finances.
It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, bhikkhave, cāgasampadā. (7)
This is called accomplishment in generosity.
Katamā ca, bhikkhave, paññāsampadā?
And what is accomplishment in wisdom?
Idha, bhikkhave, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā.
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ vuccati, bhikkhave, paññāsampadā. (8)
This is called accomplishment in wisdom.
Imā kho, bhikkhave, aṭṭha sampadāti.
These are the eight accomplishments.
Uṭṭhātā kammadheyyesu,
They’re enterprising in the workplace,
appamatto vidhānavā;
diligent in managing things,
Samaṃ kappeti jīvikaṃ,
they balance their finances,
sambhataṃ anurakkhati.
and preserve their wealth.
Saddho sīlena sampanno,
Faithful, accomplished in ethics,
vadaññū vītamaccharo;
kind, rid of stinginess,
Niccaṃ maggaṃ visodheti,
they always purify the path
sotthānaṃ samparāyikaṃ.
to well-being in lives to come.
Iccete aṭṭha dhammā ca,
And so these eight Dharmas
saddhassa gharamesino;
of a faithful householder
Akkhātā saccanāmena,
are declared by the one who is truly named
ubhayattha sukhāvahā.
to lead to happiness in both spheres,
Diṭṭhadhammahitatthāya,
welfare and benefit in this life,
samparāyasukhāya ca;
and happiness in the next.
Evametaṃ gahaṭṭhānaṃ,
This is how, for a householder,
cāgo puññaṃ pavaḍḍhatī”ti.
merit grows by generosity.”
end of section [8.76 - AN 8.76 Dutiyasampadā: Accomplishments (2nd)]❧
AN 8.77 Icchā: Desires
77. Icchāsutta
77. Desires
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhavo”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (1)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
So tena lābhena majjati pamajjati pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. (2)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. (3)
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true Dharma.
So tena lābhena majjati pamajjati pamādamāpajjati.
And so they become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. (4)
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true Dharma.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (5)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
So tena lābhena na majjati na pamajjati na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. (6)
This is called a monk who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. (7)
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true Dharma.
So tena lābhena na majjati na pamajjati na pamādamāpajjati.
But they don’t become indulgent and fall into negligence regarding those material possessions.
Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’.
This is called a monk who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true Dharma.
Ime kho, āvuso, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti. (8)
These eight people are found in the world.”
❧
AN 8.78 Alaṃ: Good Enough
78. Alaṃsutta
78. Good Enough
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe …
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ …
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ …
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ, bhikkhave, aṭṭhamaṃ ārambhavatthu. (8)
This is the eighth ground for arousing energy.
Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī”ti.
These are the eight grounds for arousing energy.”
Aṅguttara Nikāya 8
Numbered Discourses 8
end of section [8..8.. - AN 8 vagga 8 Yamaka: Pairs]❧
“monks, when there is no rememberfulness and lucid-discerning, one who lacks rememberfulness and lucid-discerning has destroyed a vital condition for conscience and prudence.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, when there is no rememberfulness and lucid-discerning, one who lacks rememberfulness and lucid-discerning has destroyed a vital condition for conscience and prudence.
hirottappe asati hirottappavipannassa hatūpaniso hoti … pe …
When there is no conscience and prudence …
vimuttiñāṇadassanaṃ.
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ.
When there is rememberfulness and lucid-discerning, one who has fulfilled rememberfulness and lucid-discerning has fulfilled a vital condition for conscience and prudence.
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro.
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
Indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ.
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi.
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ.
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ;
In the same way, when there is rememberfulness and lucid-discerning, one who has fulfilled rememberfulness and lucid-discerning has fulfilled a vital condition for conscience and prudence.
hirottappe sati hirottappasampannassa upanisasampanno hoti … pe …
When there is conscience and prudence …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti, appekadā na paṭibhātī”ti?
“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”
“Saddho ca, puṇṇiya, bhikkhu hoti, no cupasaṅkamitā;
“Puṇṇiya, when a monk has faith but doesn’t approach,
neva tathāgataṃ dhammadesanā paṭibhāti.
the Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca;
But when a monk has faith and approaches,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.
the Realized One feels inspired to teach.
Saddho ca, puṇṇiya, bhikkhu hoti, upasaṅkamitā ca, no ca payirupāsitā … pe …
When a monk has faith and approaches, but doesn’t pay homage …
payirupāsitā ca, no ca paripucchitā …
they pay homage, but don’t ask questions …
paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti …
they ask questions, but don’t lend an ear …
ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti …
they lend an ear, but don’t remember The Dharma they’ve heard …
sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati …
they remember The Dharma they’ve heard, but don’t reflect on the meaning of the Dharmas they’ve remembered …
dhātānañca dhammānaṃ atthaṃ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti.
they reflect on the meaning of the Dharmas they’ve remembered, but, having understood the meaning and The Dharma, they don’t practice accordingly.
Neva tāva tathāgataṃ dhammadesanā paṭibhāti.
The Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti;
But when a monk has faith, approaches, pays homage, asks questions, lends an ear, remembers the Dharmas, reflects on the meaning, and practices accordingly,
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?”
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’
‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. undistractible-lucidity is their chief. rememberfulness is their ruler. Wisdom is their overseer. Freedom is their core.’
When questioned by wanderers who follow other paths, that’s how you should answer them.”
AN 8.84 Cora: A Master Thief
84. Corasutta
84. A Master Thief
“Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.
“monks, a master thief with eight factors is soon executed, and doesn’t have long to live.
Katamehi aṭṭhahi?
What eight?
Appaharantassa paharati, anavasesaṃ ādiyati, itthiṃ hanati, kumāriṃ dūseti, pabbajitaṃ vilumpati, rājakosaṃ vilumpati, accāsanne kammaṃ karoti, na ca nidhānakusalo hoti.
He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.
A master thief with these eight factors is soon executed, and doesn’t have long to live.
Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hoti.
A master thief with eight factors is not soon executed, and lives long.
Katamehi aṭṭhahi?
What eight?
Na appaharantassa paharati, na anavasesaṃ ādiyati, na itthiṃ hanati, na kumāriṃ dūseti, na pabbajitaṃ vilumpati, na rājakosaṃ vilumpati, na accāsanne kammaṃ karoti, nidhānakusalo ca hoti.
He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty.
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:
‘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.’ …
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.
“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.
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.”
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.
Even some of the deities can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttā viharanti’.
That must be because they come together to enjoy each other’s company.’
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Tathā hi paname āyasmanto aññamaññaṃ aṅgulipatodakena sañjagghanti saṅkīḷanti’. (1)
That must be because they’re poking each other with their fingers, giggling and playing together.’
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
‘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.’
They try to prevent the monks from getting material possessions. They try to harm monks. They try to drive monks from a monastery. They insult and abuse monks. They divide monks against each other. They criticize the Buddha, The Dharma, and the Saṅgha.
The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds.
Katamehi aṭṭhahi?
What eight?
Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.
They don’t try to prevent the monks from getting material possessions. They don’t try to harm monks. They don’t try to drive monks from a monastery. They don’t insult and abuse monks. They don’t divide monks against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha.
They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, The Dharma, and the Saṅgha. They’re seen at an inappropriate place for collecting alms.
The lay followers may, if they wish, make a proclamation of confidence in a monk who has eight Dharmas.
Katamehi aṭṭhahi?
What eight?
Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti.
They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms.
They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, The Dharma, and the Saṅgha. They don’t keep a legitimate promise made to a lay person.
The Saṅgha may, if it wishes, revoke the act requiring that a monk who has eight Dharmas should pursue reconciliation.
Katamehi aṭṭhahi?
What eight?
Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ saccāpeti.
They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, The Dharma, and the Saṅgha. They keep a legitimate promise made to a lay person.
“monks, a monk who has been convicted of aggravated misconduct must behave themselves properly in eight respects.
na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṃghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo.
They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in an isolated place. They must not give rehabilitation in any offense similar to that which they transgressed.
Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …
rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.
For insight into greed, these eight things should be developed.”
121–147
121–147
“Rāgassa, bhikkhave, pariññāya … pe …
“For the complete understanding of greed …
parikkhayāya …
complete ending …
pahānāya …
giving up …
khayāya …
ending …
vayāya …
vanishing …
virāgāya …
fading away …
nirodhāya …
cessation …
cāgāya …
giving away …
paṭinissaggāya … pe …
letting go …
ime aṭṭha dhammā bhāvetabbā”.
these eight things should be developed.”
148–627.
148–627.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eight things are to be developed.”
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eight things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
