Anguttara Nikaya
005. Uposathavaggo Ý The full moon day
1. Sankhittuposathassuttam Ý The full moon day in short
005.01. I heard thus. At one time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus from there:
Bhikkhus, observing the full moon endowed with eight factors is of great fruit, much benefit, an offering which spreads much. Bhikkhus, the full moon endowed with eight factors, observed in which manner is of great fruit, much benefit and an offering which spreads much?
Here, bhikkhus, the noble disciple reflects: As long as life lasts, the noble ones, giving up destroying living things, throwing away sticks and weapons become ashamed, abide with compassion for all beings. This night and day I too giving up destroying living things, throwing away sticks and weapons become ashamed, will abide with compassion for all beings. In this I will imitate the noble ones, observe the full moon and be endowed with this first factor.
As long as life lasts, the noble ones, giving up taking the not given, desiring the given, abide the self made pure free from theft. This night and day I too giving up taking the not given, desiring the given will abide the self made pure, free from theft. In this I will imitate the noble ones, observe the full moon and be endowed with this second factor.
As long as life lasts, the noble ones, giving up the non-holy life abide far removed from low sexual behaviour. This night and day I too giving up the non-holy life will abide far removed from low sexual behaviour. In this I will imitate the noble ones, observe the full moon and be endowed with this third factor.
As long as life lasts, the noble ones, giving up telling lies, abstaining from telling lies, abide without a dispute in the world become trustworthy and truthful. This night and day I too giving up telling lies, abstaining from telling lies will abide without a dispute in the world becoming trustworthy and truthful. In this I will imitate the noble ones, observe the full moon and be endowed with this fourth factor.
As long as life lasts, the noble ones, giving up taking intoxicating and brewed drinks abstain from it. This night and day I too giving up taking intoxicating and brewed drinks, will abide abstaining from it. In this I will imitate the noble ones, observe the full moon and be endowed with this fifth factor.
As long as life lasts, the noble ones abide on one meal per day abstaining from food at night and untimely hours. This night and day I too will abide on one meal abstaining from food at night and untimely hours. In this I will imitate the noble ones, observe the full moon and be endowed with this sixth factor.
As long as life lasts, the noble ones abide having given up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments This night and day I too will abide giving up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments. In this I will imitate the noble ones, observe the full moon and be endowed with this seventh factor.
As long as life lasts, the noble ones abide giving up high and lofty seats and beds and sleep on a low bed. This night and day I too will abide giving up high and lofty seats and beds, will sleep on a low bed or a spread of grass. In this I will imitate the noble ones, observe the full moon and be endowed with this eighth factor. Bhikkhus, observing the full moon endowed with these eight factors is of great fruit, much benefit, an offering which spreads much..
2. Vitthatuposathasuttam Ý The full moon in detail
005.02. Bhikkhus, observing the full moon endowed with eight factors is of great fruit, much benefit, an offering which spreads much. Bhikkhus, the full moon endowed with eight factors, observed in which manner is of great fruit, much benefit and an offering which spreads much?
Here, bhikkhus, the noble disciple reflects: As long as life lasts, the noble ones, giving up destroying living things, throwing away sticks and weapons become ashamed, abide with compassion for all beings. This night and day I too giving up destroying living things, throwing away stick and weapon become ashamed, will abide with compassion for all beings. In this I will imitate the noble ones, observe the full moon and be endowed with this first factor.
As long as life lasts, the noble ones, giving up taking the not given, desiring the given, abide the self made pure free from theft. This night and day I too giving up taking the not given, desiring the given will abide the self made pure, free from theft. In this I will imitate the noble ones, observe the full moon and be endowed with this second factor.
As long as life lasts, the noble ones, giving up the non-holy life abide far removed from low sexual behaviour. This night and day I too giving up the non-holy life will abide far removed from low sexual behaviour. In this I will imitate the noble ones, observe the full moon and be endowed with this third factor.
As long as life lasts, the noble ones, giving up telling lies, abstaining from telling lies, abide without a dispute in the world become trustworthy and truthful. This night and day I too giving up telling lies, abstaining from telling lies will abide without a dispute in the world becoming trustworthy and truthful. In this I will imitate the noble ones, observe the full moon and be endowed with this fourth factor.
As long as life lasts, the noble ones, giving up taking intoxicating and brewed drinks abstain from it. This night and day I too giving up taking intoxicating and brewed drinks, will abide abstaining from it. In this I will imitate the noble ones, observe the full moon and be endowed with this fifth factor.
As long as life lasts, the noble ones abide on one meal per day abstaining from food at night and untimely hours. This night and day I too will abide on one meal abstaining from food at night and untimely hours. In this I will imitate the noble ones, observe the full moon and be endowed with this sixth factor.
As long as life lasts, the noble ones abide having given up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments This night and day I too will abide giving up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments. In this I will imitate the noble ones, observe the full moon and be endowed with this seventh factor.
As long as life lasts, the noble ones abide giving up high and lofty seats and beds and sleep on a low bed. This night and day I too will abide giving up high and lofty seats and beds, will sleep on a low bed or a spread of grass. In this I will imitate the noble ones, observe the full moon and be endowed with this eighth factor. Bhikkhus, observing the full moon endowed with these eight factors is of great fruit, much benefit, an offering which spreads much..
Bhikkhus, how much is the great fruit, the benefit, the offering and the spread out of observing the full moon?
Bhikkhus, the rulership over these sixteen states, such as Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vanga, Kuru, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja with many jewels and much authority, is not worth one sixteenth to observing the eight-factored full moon. What is the reason?
Bhikkhus, in comparison to heavenly bliss human rulership is miserable.
Bhikkhus, fifty years of a human is one night and day to the four guardian gods. Thirty such nights is a month, twelve such months is a year, five hundred of those heavenly years is the life span of the four guardian gods. There is a possibility that a woman or man observing the full moon should after death be born with the four guardian gods. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bhikkhus, a hundred years of a human is one night and day to the gods of the thirty-three. Thirty such nights is a month, twelve such months is a year, a thousand of those heavenly years is the life span of the gods of thirty-three. There is a possibility that a woman or man observing the full moon should after death be born with the gods of the thirty-three. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bhikkhus, two hundred years of a human is one night and day to the Titan gods. Thirty such nights is a month, twelve such months is a year, two thousand of those heavenly years is the life span of the Titan gods. There is a possibility that a woman or man observing the full moon should after death be born with the Titan gods. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bhikkhus, four hundred years of a human is one night and day to the gods of happiness. Thirty such nights is a month, twelve such months is a year, a thousand of those heavenly years is the life span of the gods of happiness. There is a possibility that a woman or man observing the full moon should after death be born with the gods of happiness. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bhikkhus, eight hundred years of a human is one night and day to the gods of creation. Thirty such nights is a month, twelve such months is a year, eight thousand of those heavenly years is the life span of the gods of creation. There is a possibility that a woman or man observing the full moon should after death be born with the gods of creation. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bhikkhus, sixteen hundred years of a human is one night and day to the gods attached to creating others. Thirty such nights is a month, twelve such months is a year, sixteen thousand of those heavenly years is the life span of the gods of thirty-three. There is a possibility that a woman or man observing the full moon should after death be born with the gods attached to creating others. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Do not destroy living things or take the not given.
Do not tell lies or drink intoxicants.
Lead the holy life far removed from sexual behaviour.
Abstain from food at night and untimely hours.
Do not decorate the self with flowers and scents.
Sleep on the floor or on a spread,
These are the eight factors for the full moon observance
Extolled by the Enlightened One to end unpleasantness
The resplendent moon and sun illuminate the sky
And dispel darkness. Whatever wealth evident,
As pearls, gems, lapis, good and pure gold and silver
It is said, get destroyed, they are not worth one sixteenth
To observing the eight-factored full moon.
Even the rays of the moon and the constellation are no compare.
Therefore women and men be virtuous, observe the eight-factored full moon
Do merit and procure a place in heaven without blame.
3. Visakhasuttam Ý To Visakha
005.03. At one time The Blessed One was living in Savatthi in the Pubba monastery in the palace of Migara's mother. Then Visakha approached The Blessed One, worshipped, sat on a side. The Blessed One said to Visakha:
Visakha, observing the full moon endowed with eight factors is of great fruit, much benefit, an offering which spreads much. Visakha, the full moon endowed with eight factors, observed in which manner is of great fruit, much benefit and an offering which spreads much?
Here, Visakha, the noble disciple reflects: As long as life lasts, the noble ones, giving up destroying living things, throwing away stick and weapon becomes ashamed, abide with compassion for all beings. This night and day I too giving up destroying living things, throwing away stick and weapon become ashamed, will abide with compassion for all beings. In this I will imitate the noble ones, observe the full moon and be endowed with this first factor.
As long as life lasts, the noble ones, giving up taking the not given, desiring the given, abide the self made pure free from theft. This night and day I too giving up taking the not given, desiring the given will abide the self made pure, free from theft. In this I will imitate the noble ones, observe the full moon and be endowed with this second factor.
As long as life lasts, the noble ones, giving up the non-holy life abide far removed from low sexual behaviour. This night and day I too giving up the non-holy life will abide far removed from low sexual behaviour. In this I will imitate the noble ones, observe the full moon and be endowed with this third factor.
As long as life lasts, the noble ones, giving up telling lies, abstaining from telling lies, abide without a dispute in the world become trustworthy and truthful. This night and day I too giving up telling lies, abstaining from telling lies will abide without a dispute in the world becoming trustworthy and truthful. In this I will imitate the noble ones, observe the full moon and be endowed with this fourth factor.
As long as life lasts, the noble ones, giving up taking intoxicating and brewed drinks abstain from it. This night and day I too giving up taking intoxicating and brewed drinks, will abide abstaining from it. In this I will imitate the noble ones, observe the full moon and be endowed with this fifth factor.
As long as life lasts, the noble ones abide on one meal per day abstaining from food at night and untimely hours. This night and day I too will abide on one meal abstaining from food at night and untimely hours. In this I will imitate the noble ones, observe the full moon and be endowed with this sixth factor.
As long as life lasts, the noble ones abide having given up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments This night and day I too will abide giving up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments. In this I will imitate the noble ones, observe the full moon and be endowed with this seventh factor.
As long as life lasts, the noble ones abide giving up high and lofty seats and beds and sleep on a low bed. This night and day I too will abide giving up high and lofty seats and beds, will sleep on a low bed or a spread of grass. In this I will imitate the noble ones, observe the full moon and be endowed with this eighth factor. Bhikkhus, observing the full moon endowed with these eight factors is of great fruit, much benefit, an offering which spreads much..
Visakha, how much is the great fruit, the benefit, the offering and the spread out of observing the full moon?
Visakha, the rulership over these sixteen states, such as Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vanga, Kuru, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja with many jewels and much authority, is not worth one sixteenth to observing the eight-factored full moon. What is the reason?
Visakha, in comparison to heavenly bliss human rulership is miserable.
Visakha, fifty years of a human is one night and day to the four guardian gods. Thirty such nights is a month, twelve such months is a year, five hundred of those heavenly years is the life span of the four guardian gods. There is a possibility that a woman or man observing the full moon should after death be born with the four guardian gods. On account of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Visakha, a hundred years of a human is one night and day to the gods of the thirty-three. Thirty such nights is a month, twelve such months is a year, a thousand of those heavenly years is the life span of the gods of thirty-three. There is a possibility that a woman or man observing the full moon should after death be born with the gods of the thirty-three. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Visakha, two hundred years of a human is one night and day to the Titan gods. Thirty such nights is a month, twelve such months is a year, two thousand of those heavenly years is the life span of the Titan gods. There is a possibility that a woman or man observing the full moon should after death be born with the Titan gods. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Visakha, four hundred years of a human is one night and day to the gods of happiness. Thirty such nights is a month, twelve such months is a year, a thousand of those heavenly years is the life span of the gods of happiness. There is a possibility that a woman or man observing the full moon should after death be born with the gods of happiness. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Visakha, eight hundred years of a human is one night and day to the gods of creation. Thirty such nights is a month, twelve such months is a year, eight thousand of those heavenly years is the life span of the gods of creation. There is a possibility that a woman or man observing the full moon should after death be born with the gods of creation. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Visakha, sixteen hundred years of a human is one night and day to the gods attached to creating others. Thirty such nights is a month, twelve such months is a year, sixteen thousand of those heavenly years is the life span of the gods of thirty-three. There is a possibility that a woman or man observing the full moon should after death be born with the gods attached to creating others. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Do not destroy living things or take the not given.
Do not tell lies or drink intoxicants.
Lead the holy life far removed from sexual behaviour.
Abstain from food at night and untimely hours.
Do not decorate the self with flowers and scents.
Sleep on the floor or on a spread,
These are the eight factors for the full moon observance
Extolled by the Enlightened One to end unpleasantness
The resplendent moon and sun illuminate the sky
And dispel darkness. Whatever wealth evident,
As pearls, gems, lapis, good and pure gold and silver
It is said, get destroyed, they are not worth one sixteenth
To observing the eight-factored full moon.
Even the rays of the moon and the constellation are no compare.
Therefore women and men be virtuous, observe the eight-factored full moon
Do merit and procure a place in heaven without blame.
4. Vaseññhasuttam Ý Lay disciple Vasettha
005.04. At one time The Blessed One was living in a gabled hall in the Great forest in Vesali. Then the lay disciple Vasettha approached The Blessed One, worshipped and sat on a side. The Blessed One said thus to him: Vasettha, observing the full moon endowed with eight factors is of great fruit, much benefit, an offering which spreads much ... re ... and it procures a place in heaven without blame.
When this was said the lay disciple said to The Blessed One: ßVenerable sir, my dear ones, relations and blood relations should observe the full moon endowed with the eight factors for their welfare and happiness for a long time. Venerable sir, all warriors should observe the full moon endowed with the eight factors for their welfare and happiness for a long time. Venerable sir, all Brahmins, ... re ... all outcastes, ... re ... should observe the full moon endowed with the eight factors for their welfare and happiness for a long time.
All the world, together with gods Mara and Brahma together with the community of recuses and Brahmins, gods and men should observe the full moon endowed with the eight factors for their welfare and happiness for a long time. Vasettha, all the high clans should observe the full moon endowed with the eight factors for their welfare and happiness for a long time. Humans indeed should do it!"
5. Bojjhasuttam Ý The female day disciple Bojjha
005.05. At one time The Blessed One was living in the monastery offered by Anathapinóika in Jeta's grove in Savatthi Then Bojjha the female lay disciple approached The Blessed One, worshipped, sat on a side. The Blessed One said to Bojjha:
Bojjha observing the full moon endowed with eight factors is of great fruit, much benefit, an offering which spreads much. Bojjha, the full moon endowed with eight factors, observed in which manner is of great fruit, much benefit and an offering which spreads much?
Here, Bojjha, the noble disciple reflects: As long as life lasts, the noble ones, giving up destroying living things, throwing away stick and weapon becomes ashamed, abide with compassion for all beings. This night and day I too giving up destroying living things, throwing away stick and weapon ashamed, will abide with compassion for all beings. In this I will imitate the noble ones, observe the full moon and be endowed with this first factor.
As long as life lasts, the noble ones, giving up taking the not given, desiring the given, abide with the self made pure free from theft. This night and day I too will give up, taking the not given, desiring the given will abide the self made pure, free from theft. In this I will imitate the noble ones, observe the full moon and be endowed with this second factor.
As long as life lasts, the noble ones, giving up the non-holy life abide far removed from low sexual behaviour. This night and day I too giving up the non-holy life will abide far removed from low sexual behaviour. In this I will imitate the noble ones, observe the full moon and be endowed with this third factor.
As long as life lasts, the noble ones, giving up telling lies, abstaining from telling lies, abide without a dispute in the world become trustworthy and truthful. This night and day I too giving up telling lies, abstaining from telling lies will abide without a dispute in the world becoming trustworthy and truthful. In this I will imitate the noble ones, observe the full moon and be endowed with this fourth factor.
As long as life lasts, the noble ones, giving up taking intoxicating and brewed drinks abstain from it. This night and day I too giving up taking intoxicating and brewed drinks, will abide abstaining from it. In this I will imitate the noble ones, observe the full moon and be endowed with this fifth factor.
As long as life lasts, the noble ones abide on one meal per day abstaining from food at night and untimely hours. This night and day I too will abide on one meal abstaining from food at night and untimely hours. In this I will imitate the noble ones, observe the full moon and be endowed with this sixth factor.
As long as life lasts, the noble ones abide having given up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments This night and day I too will abide giving up dance, singing, music, sight seeing, decorating the self with flowers, scents and ointments. In this I will imitate the noble ones, observe the full moon and be endowed with this seventh factor.
As long as life lasts, the noble ones abide giving up high and lofty seats and beds and sleep on a low bed. This night and day I too will abide giving up high and lofty seats and beds, will sleep on a low bed or a spread of grass. In this I will imitate the noble ones, observe the full moon and be endowed with this eighth factor. Bojjha, observing the full moon endowed with these eight factors is of great fruit, much benefit, an offering which spreads much..
Bojjha, how much is the great fruit, the benefit, the offering and the spread out of observing the full moon?
Bojjha, the rulership over these sixteen states, such as Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vanga, Kuru, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja with many jewels and much authority, is not worth one sixteenth to observing the eight-factored full moon. What is the reason?
Bojjha, in comparison to heavenly bliss human rulership is miserable.
Bojjha, fifty years of a human is one night and day to the four guardian gods. Thirty such nights is a month, twelve such months is a year, five hundred of those heavenly years is the life span of the four guardian gods. There is a possibility that a woman or man observing the full moon should after death be born with the four guardian gods. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bojjha, a hundred years of a human is one night and day to the gods of the thirty-three. Thirty such nights is a month, twelve such months is a year, a thousand of those heavenly years is the life span of the gods of thirty-three. There is a possibility that a woman or man observing the full moon should after death be born with the gods of the thirty-three. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bojjha, two hundred years of a human is one night and day to the Titan gods. Thirty such nights is a month, twelve such months is a year, two thousand of those heavenly years is the life span of the Titan gods. There is a possibility that a woman or man observing the full moon should after death be born with the Titan gods. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bojjha, four hundred years of a human is one night and day to the gods of happiness. Thirty such nights is a month, twelve such months is a year, a thousand of those heavenly years is the life span of the gods of happiness. There is a possibility that a woman or man observing the full moon should after death be born with the gods of happiness. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bojjha, eight hundred years of a human is one night and day to the gods of creation. Thirty such nights is a month, twelve such months is a year, eight thousand of those heavenly years is the life span of the gods of creation. There is a possibility that a woman or man observing the full moon should after death be born with the gods of creation. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Bojjha, sixteen hundred years of a human is one night and day to the gods attached to creating others. Thirty such nights is a month, twelve such months is a year, sixteen thousand of those heavenly years is the life span of the gods of thirty-three. There is a possibility that a woman or man observing the full moon should after death be born with the gods attached to creating others. On acount of this, it is said that in comparison to heavenly bliss, human rulership is miserable.
Do not destroy living things or take the not given.
Do not tell lies or drink intoxicants.
Lead the holy life far removed from sexual behaviour.
Abstain from food at night and untimely hours.
Do not decorate the self with flowers and scents.
Sleep on the floor or on a spread,
These are the eight factors for the full moon observance
Extolled by the Enlightened One to end unpleasantness
The resplendent moon and sun illuminate the sky
And dispel darkness. Whatever wealth evident,
As pearls, gems, lapis, good and pure gold and silver
It is said, get destroyed, they are not worth one sixteenth
To observing the eight-factored full moon.
Even the rays of the moon and the constellation are no compare.
Therefore women and men be virtuous, observe the eight-factored full moon
Do merit and procure a place in heaven without blame.
6. Anuruddhasuttam Ý Venerable Anuruddha
005.06. At one time The Blessed One lived in Gosita's monastery in Kosambi. At that time venerable Anuruddha was in seclusion in the day time. Then several charming goddesses approached venerable Anuruddha, worshipped, stood on a side and said: ßVenerable sir, we are known as charming goddesses, are superior and wield power over others in three instances. When we desire a certain colour we gain that colour appropriately When we desire a certain sound, ... re ... pleasantness, ... re ... we gain that pleasantness appropriately. Venerable sir, we are known as charming goddesses, are superior and wield power over others in these three instances.
Then it occured to venerable Anuruddha: ßAll these goddesses should be blue, clothed and decorated in blue. Those goddesses knowing his thought all became blue, dressed and decorated in blue.
Then it occured to venerable anuruddha- ßAll these goddesses should be yellow, ... re ... red, ... re ... white, ... re ... clothed and decorated in white. Those goddesses knowing his thought, all became white, dressed and decorated in white.
One of these goddesses sang, another danced and the other clapped to tune. Just as the fivefold music is in conformity to each other well trained and struck together and is with lovely words, enticing, capturing the mind and intoxicating, the sound of those goddesses were also with lovely words, enticing, capturing the mind and intoxicating. Then venerable Anuruddha restrained his mental faculties.
Then those goddesses saying venerable Anuruddha does not enjoy, did not sing and disappeared from there. Venerable Anuruddha that evening getting up from his seclusion approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßHere, venerable sir, I was in seclusion in the day time. Then several charming goddesses approached me, worshipped, stood on a side and said: ßVenerable sir, we are known as pleasant goddesses, are superior and wield power over others in three instances. When we desire a certain colour we gain that colour appropriately When we desire a certain sound, ... re ... pleasantness, ... re ... we gain that pleasantness appropriately. Venerable sir, we are known as charming goddesses, are superior and wield power over others in these three instances.
Then venerable sir, it occured to me: ßAll these goddesses should be blue, clothed and decorated in blue. Those goddesses knowing my thought, all became blue, dressed and decorated in blue.
Then it occured to me: ßAll these goddesses should be yellow, ... re ... red, ... re ... white, ... re ... clothed and decorated in white. Those goddesses knowing my thought, all became white, dressed and decorated in white.
One of these goddesses sang, another danced and the other clapped to tune. Just as the fivefold music is in conformity to each other well trained and struck together and is with lovely words, enticing, capturing the mind and intoxicating, the sound of those goddesses were also with lovely words, enticing, capturing the mind and intoxicating. Then venerable sir, I restrained my mental faculties.
Then those goddesses saying venerable Anuruddha does not enjoy, did not sing and disappeared from there. Venerable sir, endowed with how many things do women after death are born with the charming goddesses?
Anuruddha, women endowed with eight things are born with the goddesses of charm after death. What eight?
Here, Anuruddha, the woman when given by her mother and father to whomever husband she lives with him desiring his good compassionate towards him and arousing compassion rising before him, going to bed after him, looking out to see what should be done for him and speaking pleasantly.
Whoever elders be in the family of the husband mother or father or recluses and Brahmins reveres and honours them. At their arrival offers them seats and water.
Whatever work there be in the husband's house to make cotton or silk yarn, she becomes clever, not lazy looking out to see what should be done and getting it done.
Whoever be the slaves, messengers and workmen in the husband's home she knows who does the work and who does not do the work. She knows the sick, the powerful and the weak. She divides the eatables and nourishments among them up to the last.
Whatever the husband brings wealth, grains, gold and silver, she protects them without a thievish mind, without anger with a non -fondling and non-destructive mind.
She is a lay disciple who has taken refuge in the enlightenment, the Teaching and the Community of bhikkhus.
She is virtuous, abstaining from, destroying living things, taking the not given, misbehaviour in sexuality, telling lies, and taking intoxicating and brewed drinks.
She is benevolent with a mind free from the stains of selfishness, with open hands ready to give to the needy and arranging such gifts.
Anuruddha, women endowed with these eight things are born with the goddesses of pleasantness after death.
Be constantly zealous about the one who fosters you every day
Do not look down on your husband who looks after all your needs.
Don't make the happy man angry with envious words
The wise attend to all needs of the elders in the husband's house.
Is not lazy, with aroused effort is attended by the junior staff.
Does not go beyond the words of the husband, protects his wealth.
If a woman lives thus within the interests of the man
She is born with the goddesses of charm.
7. Dutiyavisakhasuttam Ý Second to Visakha
005.07. At one time The Blessed One was living in the Pubba monastery in the palace of Migara's mother. Then Visakha the mother of Migara ... re ... sat on a side and The Blessed One said: Visakha, women endowed with eight things are born with the goddesses of charm after death. What eight?
Here, Visakha, the woman when given by her mother and father to whomever husband she lives with him desiring his good compassionate towards him and arousing compassion rising before him, going to bed after him, looking out to see what should be done for him and speaking pleasantly.
Whoever elders be in the family of the husband mother or father or recluses and Brahmins reveres and honours them. At their arrival offers them seats and water.
Whatever work there be in the husband's house to make cotton or silk yarn, she becomes clever, not lazy looking out to see what should be done and getting it done.
Whoever be the slaves, messengers and workmen in the husband's home she knows who does the work and who does not do the work. She knows the sick, the powerful and the weak. She divides the eatables and nourishments among them up to the last.
Whatever the husband brings wealth, grains, gold and silver, she protects them without a thievish mind, without anger with a non -fondling and non-destructive mind.
She is a lay disciple who has taken refuge in the enlightenment, the Teaching and the Community of bhikkhus.
She is virtuous, abstaining from, destroying living things, taking the not given, misbehaviour in sexuality, telling lies, and taking intoxicating and brewed drinks.
She is benevolent with a mind free from the stains of selfishness, with open hands ready to give to the needy and arranging such gifts.
Visakha, women endowed with these eight things are born with the goddesses of charm after death.
Be constantly zealous about the one who fosters you every day
Do not look down on your husband who looks after all your needs.
Don't make the happy man angry with envious words
The wise attend to all needs of the elders in the husband's house.
Is not lazy, with aroused effort is attended by the junior staff.
Does not go beyond the words of the husband, protects his wealth.
If a woman lives thus within the interests of the man
She is born with the goddesses of charm.
8. Nakulamatasuttam Ý The female lay disciple Nakulamata
005.08. At one time The Blessed One was living in the deer park in the Bhesakala forest among the Sumsumara peaks in the Bhagga country. Then Nakulamata approached The Blessed One, worshipped and sat on a side. The Blessed One said:
Nakulamata, women endowed with eight things are born with the goddesses of charm after death. What eight?
Here, Nakulamata, the woman when given by her mother and father to whomever husband she lives with him desiring his good compassionate towards him and arousing compassion rising before him, going to bed after him, looking out to see what should be done for him and speaking pleasantly.
Whoever elders be in the family of the husband mother or father or recluses and Brahmins reveres and honours them. At their arrival offers them seats and water.
Whatever work there be in the husband's house to make cotton or silk yarn, she becomes clever, not lazy looking out to see what should be done and getting it done.
Whoever be the slaves, messengers and workmen in the husband's home she knows who does the work and who does not do the work. She knows the sick, the powerful and the weak. She divides the eatables and nourishments among them up to the last.
Whatever the husband brings wealth, grains, gold and silver, she protects them without a thievish mind, without anger with a non -fondling and non-destructive mind.
She is a lay disciple who has taken refuge in the enlightenment, the Teaching and the Community of bhikkhus.
She is virtuous, abstaining from, destroying living things, taking the not given, misbehaviour in sexuality, telling lies, and taking intoxicating and brewed drinks.
She is benevolent with a mind free from the stains of selfishness, with open hands ready to give to the needy and arranging such gifts.
Nakulamata, women endowed with these eight things are born with the goddesses of charm after death.
Be constantly zealous about the one who fosters you every day
Do not look down on your husband who looks after all your needs.
Don't make the happy man angry with envious words
The wise attend to all needs of the elders in the husband's house.
Is not lazy, with aroused effort is attended by the junior staff.
Does not go beyond the words of the husband, protects his wealth.
If a woman lives thus within the interests of the man
She is born with the goddesses of charm.
9. Pañhama Ý idhalokikasuttam Ý Arrangements for this world
005.09. At one time The Blessed One was living in the Pubba monastery, the palace of Migara's mother. The Visakha the mother of Migara approached The Blessed One, worshipped and sat on a side. The Blessed One said to her:
Visakha, the woman endowed with four things has fallen to the method of winning this world with aroused effort for growth here. What four?
Here, Visakha, the woman is arranged in her work, sympathetic towards the junior staff, behaves according to the wishes of the husband and protects his wealth.
Visakha, how is the woman arranged in her work? Whatever work there be, in the husband's house to make cotton or silk yarn, she becomes clever, not lazy looking out, to see what should be done and getting it done. Thus she is arranged in her work.
Visakha, how is the woman sympathetic towards the junior staff?
Whoever be the slaves, messengers and workmen in the husband's home she knows who does the work and who does not do the work. She knows the sick, the powerful and the weak. She divides the eatables and nourishments among them up to the last. Thus she is sympathetic towards the junior staff..
Visakha, how does the woman behave charmingly to the husband? Here, Visakha the woman does not go beyond the wishes of the husband. Thus she behaves charmingly to the husband.
Visakha, how does the woman protect the wealth of the husband?
Whatever the husband brings wealth, grains, gold and silver, she protects them without a thievish mind, without anger with a non -fondling and non-destructive mind. Thus she protects the wealth of her husband.
Visakha, the woman endowed with these four things has fallen to the method of winning this world with aroused effort for growth here.
Visakha, the woman endowed with four things has fallen to the method of winning the other world with aroused effort for growth here after. What four?
Here, Visakha the woman has faith, virtues, benevolence and wisdom.
Visakha, how is the woman endowed with faith? Here, the woman has faith. Takes faith in the enlightenment of the Thus Gone One- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, is the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Thus the woman is endowed with faith.
Visakha, how is the woman endowed with virtues?
Here, Visakha, the woman abstains from, destroying living things, ... re ... taking intoxicating and brewed drinks. Thus the woman is endowed with virtues.
Visakha, how is the woman endowed with benevolence?
Here, Visakha, the woman lives in the household with a mind that has given up the stains of selfishness. Released in benevolence with open hands fond of giving to the needy and arranging to give gifts. Thus the woman is endowed with benevolence.
Visakha, how is the woman endowed with wisdom?
Here, Visakha, the woman becomes wise ... re ... Thus the woman is endowed with wisdom. Visakha, the woman endowed with these four things has fallen to the method of winning the other world with aroused effort for growth here after.
Well arranged in her work, she is sympathetic towards the junior staff,
Not exceding her husband's wishes, protects his wealth.
Endowed with faith and virtues, is liberal, free from selfishness.
To make the other world pleasant, always clears the path.
If these eight things are evident in a virtuous woman,
She walks the righteous path and is truthful
If it is evident in sixteen ways with the full moon observances
She will be born with the gods of Charm.
10. Dutiya Ý idhalokikasuttam Ý Second on this world
005.10. Bhikkhus, the woman endowed with four things has fallen to the method of winning this world with aroused effort for growth here. What four?
Here, bhikkhus, the woman is arranged in her work, sympathetic towards the junior staff, behaves according to the wishes of the husband and protects his wealth.
Bhikkhus, how is the woman arranged in her work? Whatever work there be, in the husband's house to make cotton or silk yarn, she becomes clever, not lazy looking out, to see what should be done and getting it done. Thus she is arranged in her work.
Bhikkhus, how is the woman sympathetic towards the junior staff?
Whoever be the slaves, messengers and workmen in the husband's home she knows who does the work and who does not do the work. She knows the sick, the powerful and the weak. She divides the eatables and nourishments among them up to the last. Thus she is sympathetic towards the junior staff..
Bhikkhus, how does the woman behave charmingly to the husband? Here, bhikkhus the woman does not go beyond the wishes of the husband. Thus she behaves charmingly to the husband.
Bhikkhus, how does the woman protect the wealth of the husband?
Whatever the husband brings wealth, grains, gold and silver, she protects them without a thievish mind, without anger with a non -fondling and non-destructive mind. Thus she protects the wealth of her husband.
Bhikkhus, the woman endowed with these four things has fallen to the method of winning this world with aroused effort for growth here.
Bhikkhus, the woman endowed with four things has fallen to the method of winning the other world with aroused effort for growth here after. What four?
Here, bhikkhus the woman has faith, virtues, benevolence and wisdom.
Bhikkhus, how is the woman endowed with faith? Here, the woman has faith. Takes faith in the enlightenment of the Thus Gone One- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, is the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed. Thus the woman is endowed with faith.
Bhikkhus, how is the woman endowed with virtues?
Here, bhikkhus, the woman abstains from, destroying living things, ... re ... taking intoxicating and brewed drinks. Thus the woman is endowed with virtues.
Bhikkhus, how is the woman endowed with benevolence?
Here, bhikkhus, the woman lives in the household with a mind that has given up the stains of selfishness. Released in benevolence with open hands fond of giving to the needy and arranging to give gifts. Thus the woman is endowed with benevolence.
Bhikkhus, how is the woman endowed with wisdom?
Here, bhikkhus, the woman becomes wise ... re ... Thus the woman is endowed with wisdom. Bhikkhus, the woman endowed with these four things has fallen to the method of winning the other world with aroused effort for growth here after.
Well arranged in her work, she is sympathetic towards the junior staff,
Not exceding her husband's wishes, protects his wealth.
Endowed with faith and virtues, is liberal, free from selfishness.
To make the other world pleasant, always clears the path.
If these eight things are evident in a virtuous woman,
She walks the righteous path and is truthful
If it is evident in sixteen ways with the full moon observances
She will be born with the gods of Charm.
Showing posts with label Atthaka Nipata. Show all posts
Showing posts with label Atthaka Nipata. Show all posts
Friday, April 22, 2011
Anguttara Nikaya - Atthaka Nipata - Dana Vaggo
Anguttara Nikaya
004. Danavaggo. On giving gifts
1. Pathamadanasuttam Ý First on giving gifts
004.01. Bhikkhus, these eight kinds of gifts are given. What eight?
Gifts are given, attending constantly, out of fear, thinking I have given, thinking I will be known, thinking it is good to give, I cook, these do not cook, it is not suitable that those who cook should not give to those who do not cook, giving these gifts my name and fame will spread and gifts are given to adorn the mind all round. Bhikkhus, these eight are the kinds of gifts given.
2. Dutiyadanasuttam Ý Second on giving gifts
004.02. Faith, shame, merit and giving gifts are things that go with Great Men,
This is the path of heavenly bliss; to be born in heaven.
3. Danavatthusuttam Ý Meitorious gifts
004.03. Bhikkhus, these eight are meritorious gifts. What eight?
Gifts are given, out of interest, out of anger, out of delusion, out of fear, thinking, it was given by my father and grand father, it is not suitable to disrupt that family habit, thinking after death, I will be born in increase, in heaven, thinking when I give these gifts am pleased and my mind becomes pleasant. and gifts are given to decorate the mind all round. Bhikkhus, these eight are meritorious gifts.
4. Khettasuttam Ý The field
004.04. Bhikkhus, seeds sown in a field endowed with eight things are not of much benefit, not for great enjoyment and profit. Endowed with what eight?
Here, bhikkhus, the field, is raised and bent, not even, it has stones and pebbles, the soil is saline, has no depth, is not of an increasing nature, without good drainage, without a water course, without defined limitations. Bhikkhus, seeds sown in a field endowed with these eight things are not of much benefit, not for great enjoyment and profit.
Bhikkhus, in the same manner, gifts given to recluses and Brahmins endowed with eight things is not of great benefit, not sacrificial and not with a great spread out. What eight?
Here, bhikkhus, the recluses and Brahmins are with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration. Bhikkhus, gifts given to recluses and Brahmins endowed with these eight things is not of great benefit, not sacrificial and not with a great spread out.
Bhikkhus, seeds sown in a field endowed with eight things are of much benefit, for great enjoyment and profit. Endowed with what eight?
Here, bhikkhus, the field, is not raised and bent, is even, it does not have stones and pebbles, the soil is not saline, has a depth, is of an increasing nature, with a good drainage, with a water course, with defined limitations. Bhikkhus, seeds sown in a field endowed with these eight things are of much benefit, for great enjoyment and profit.
Bhikkhus, in the same manner, gifts given to recluses and Brahmins endowed with eight things is of great benefit, sacrificial and with a great spread out. What eight?
Here, bhikkhus, the recluses and Brahmins are with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, gifts given to recluses and Brahmins endowed with these eight things is of great benefit, sacrificial and with a great spread out.
Just as seeds sown in an accomplished field is the success,
With rain at the right time, to produce healthy grains in abundance,
Food offered to the virtuous bring abundant results to the giver
Therefore do not doubt of a benevolent one's attainments.
Associate such ones wisely and prosper
Accomplished in knowledge and conduct, accomplish the mind,
Accomplish the mind doing the right actions,
Knowing the world as it really is, become one of right view
Coming to the right path, develop the mind
Washing all stains attain extinction,
That is the release from all unpleasantness.
5. Danåpapattisuttam Ý Born out of giving gifts
004.05. `Bhikkhus, these eight are births out of giving gifts. What eight?
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. Seeing in a wealthy warrior, Brahmin or householder clan, the five strands of sense pleasures provided and endowed with, it occurs to him: `O! I should be born in a wealthy family of warriors, Brahmins or householders. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born in a wealthy family of warriors, Brahmins or householderss. That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to purity.
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. He hears that the four guardian gods have long life, beauty and much pleasantness and it occurs to him, after death -' I should be born with the four guardian gods. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born with the four guardian gods That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to purity.
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. He hears about the gods of the thirty-three, ... re ... about the Titan gods, ... re ... the gods of happiness, ... re ... the gods of creation, ... re ... the gods creating others. He hears that they have long life, beauty, and much pleasantness. It occurs to him: `O! I should be born with the gods creating others. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born with the gods creating others. That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to purity.
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. Hearing that the gods in the world of Brahma have long life, beauty, and much pleasantness, it occurs to him: `O! I should be born with the gods of the brahma world. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born in the world of brahma. That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to freedom from greed. Bhikkhus, these eight are births out of giving gifts.
6. Pu¤¤akiriyavatthusuttam Ý Meritorious actions
004.06. Bhikkhus, these three are meritorious actions. What three?
Meritorious actions founded on giving gifts, founded on virtues and founded on development. Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts insignificantly, meritorious actions founded on virtues insignificantly and he is not awakened to meritorious actions founded on development. After death he is born a human in misfortune.
Here, bhikkhus, a certain person has done a few meritorious actions founded on giving gifts, a few meritorious actions founded on virtues and he is not awakened to meritorious actions founded on development. After death he is born a fortunate human.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the guardian gods. There, bhikkhus, the rulers of the four guardian gods in ten instances exceed the other guardian gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods of the thirty-three There, bhikkhus, Sakka the king of gods in ten instances exceeds the thirty-three gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the Titan gods. There, bhikkhus, Suyama, the son of gods in ten instances exceeds the other Titan gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods of happiness. There, bhikkhus, Santusita the son of gods in ten instances exceed the other gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods of creation. There, bhikkhus, Sunimmita the son of gods in ten instances exceed the other gods attached to creating by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods attached to creatingt others There, bhikkhus, Vasavatti the son of gods in ten instances exceed the other gods at5tached to creating others by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches. Bhikkhus, these three are the meritorious actions.
7. Sappurisadanasuttam Ý Gifts of a Great Man
004.07. ßBhikkhus, these eight are the gifts of a Great Man. what eight?
Gives, the pure, the exalted, at the right time, the suitable, gives with discrimination, gives constantly, giving pleases the mind and having given is pleased. Bhikkhus, these eight are the gifts of a Great Man.
Pure and exalted drinks and eatables are given at the right time
Constantly, to those leading the holy life, the field of merit.
Giving much does not grieve. The wise praise such gifts
Given with faith and a released mind,
The wise are born in an untroubled world.
8. Sappurisasuttam Ý Great Men
004.08. Bhikkhus, a Great Man born to a clan is for the good of many. For the welfare and pleasantness of wife and children, slaves and workmen, friends and co-associates, those dead and gone, gods, recluses and Brahmins.
Bhikkhus, just as a heavy thunder storm will be for the success of all kinds of grains for the good of many, for the welfare and pleasantness of many; In the same manner a Great Man born to a clan, is for the good of many. For the welfare and pleasantness of wife and children, slaves and workmen, friends and co-associates, those dead and gone, gods, recluses and Brahmins.
For the good of many, a wise one is born in a household.
His earlier mother and father become zealous day and night,
They honour him rightfully recalling things done earlier.
When gone forth and leading a holy life,
Those established in faith knowing the Teaching revere him.
He is dear to the king, gods, relations and dear ones
Established in the good Teaching he is dear to all.
Has tamed the stain of selfishness and abides in the world blessed.
9. Abhisandasuttam Ý Flows of pleasantness
004.09. Bhikkhus, these eight are flows of good, merit, bringers of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome. What eight?
Here, bhikkhus, the noble disciple takes refuge in the enlightenment. This is the first flow of good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Again, bhikkhus, the noble disciple takes refuge in the Teaching. This is the second flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Again, bhikkhus, the noble disciple takes refuge in the Community of bhikkhus. This is the third flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Bhikkhus, these five are offerings, great offerings, recognized as primitive and born of good, that has not decayed in the past, does not decay now and will not decay in the future and not blamed by recluses or Brahmins. What five?
Here, bhikkhus, the noble disciple gives up destroying living things and abstains from it. Bhikkhus, the noble disciple abstaining from destroying living things gives non-fear, non-anger and non-anxiety, to innumerable beings. Giving non-fear, non-anger and non-anxiety, to innumerable beings, he himself shares that non-fear, non-anger and non-anxiety. Bhikkhus, this is the first offering, the great offering, recognized as primitive and born of good, that has not decayed in the past, does not decay now and will not decay in the future and not blamed by recluses or Brahmins. This is the fourth flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Again, bhikkhus, the noble disciple gives up taking the not given, ... re ... misbehaviour in sexual desires, ... re ... in telling lies, ... re ... taking intoxicating and brewed drinks and abstains from it. Bhikkhus, the noble disciple abstaining from taking intoxicating and brewed drinks gives non-fear, non-anger and non-anxiety, to innumerable beings. Giving non-fear, non-anger and non-anxiety, to innumerable beings, he himself shares that non-fear, non-anger and non-anxiety. Bhikkhus, this is the fifth offering, the great offering, recognized as primitive and born of good, that has not decayed in the past, does not decay now and will not decay in the future and not blamed by recluses or Brahmins. This is the eighth flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
10. Duccaritavipakasuttam Ý Results for misbehaviour
004.10. Bhikkhus, destroying life, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of destroying life to humans, is short life.
Bhikkhus, taking the not given, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of taking the not given, to humans is destruction of wealth.
Bhikkhus, misbehaviour in sexual desires practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of sexual misbehaviour, to humans is anger among co-wives.
Bhikkhus, telling lies, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of telling lies, to humans is wrong accusation.
Bhikkhus, slandering, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of slandering, to humans is disruption of friendships.
Bhikkhus, rough talk, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of talking roughly, to humans is hearing disagreeable sounds.
Bhikkhus, frivolous talk, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of talking frivolously, to humans is that his words are not acceptable.
Bhikkhus, taking intoxicating and brewed drinks practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of taking intoxicating drinks, to humans is insanity.
004. Danavaggo. On giving gifts
1. Pathamadanasuttam Ý First on giving gifts
004.01. Bhikkhus, these eight kinds of gifts are given. What eight?
Gifts are given, attending constantly, out of fear, thinking I have given, thinking I will be known, thinking it is good to give, I cook, these do not cook, it is not suitable that those who cook should not give to those who do not cook, giving these gifts my name and fame will spread and gifts are given to adorn the mind all round. Bhikkhus, these eight are the kinds of gifts given.
2. Dutiyadanasuttam Ý Second on giving gifts
004.02. Faith, shame, merit and giving gifts are things that go with Great Men,
This is the path of heavenly bliss; to be born in heaven.
3. Danavatthusuttam Ý Meitorious gifts
004.03. Bhikkhus, these eight are meritorious gifts. What eight?
Gifts are given, out of interest, out of anger, out of delusion, out of fear, thinking, it was given by my father and grand father, it is not suitable to disrupt that family habit, thinking after death, I will be born in increase, in heaven, thinking when I give these gifts am pleased and my mind becomes pleasant. and gifts are given to decorate the mind all round. Bhikkhus, these eight are meritorious gifts.
4. Khettasuttam Ý The field
004.04. Bhikkhus, seeds sown in a field endowed with eight things are not of much benefit, not for great enjoyment and profit. Endowed with what eight?
Here, bhikkhus, the field, is raised and bent, not even, it has stones and pebbles, the soil is saline, has no depth, is not of an increasing nature, without good drainage, without a water course, without defined limitations. Bhikkhus, seeds sown in a field endowed with these eight things are not of much benefit, not for great enjoyment and profit.
Bhikkhus, in the same manner, gifts given to recluses and Brahmins endowed with eight things is not of great benefit, not sacrificial and not with a great spread out. What eight?
Here, bhikkhus, the recluses and Brahmins are with wrong view, wrong thoughts, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration. Bhikkhus, gifts given to recluses and Brahmins endowed with these eight things is not of great benefit, not sacrificial and not with a great spread out.
Bhikkhus, seeds sown in a field endowed with eight things are of much benefit, for great enjoyment and profit. Endowed with what eight?
Here, bhikkhus, the field, is not raised and bent, is even, it does not have stones and pebbles, the soil is not saline, has a depth, is of an increasing nature, with a good drainage, with a water course, with defined limitations. Bhikkhus, seeds sown in a field endowed with these eight things are of much benefit, for great enjoyment and profit.
Bhikkhus, in the same manner, gifts given to recluses and Brahmins endowed with eight things is of great benefit, sacrificial and with a great spread out. What eight?
Here, bhikkhus, the recluses and Brahmins are with right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Bhikkhus, gifts given to recluses and Brahmins endowed with these eight things is of great benefit, sacrificial and with a great spread out.
Just as seeds sown in an accomplished field is the success,
With rain at the right time, to produce healthy grains in abundance,
Food offered to the virtuous bring abundant results to the giver
Therefore do not doubt of a benevolent one's attainments.
Associate such ones wisely and prosper
Accomplished in knowledge and conduct, accomplish the mind,
Accomplish the mind doing the right actions,
Knowing the world as it really is, become one of right view
Coming to the right path, develop the mind
Washing all stains attain extinction,
That is the release from all unpleasantness.
5. Danåpapattisuttam Ý Born out of giving gifts
004.05. `Bhikkhus, these eight are births out of giving gifts. What eight?
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. Seeing in a wealthy warrior, Brahmin or householder clan, the five strands of sense pleasures provided and endowed with, it occurs to him: `O! I should be born in a wealthy family of warriors, Brahmins or householders. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born in a wealthy family of warriors, Brahmins or householderss. That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to purity.
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. He hears that the four guardian gods have long life, beauty and much pleasantness and it occurs to him, after death -' I should be born with the four guardian gods. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born with the four guardian gods That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to purity.
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. He hears about the gods of the thirty-three, ... re ... about the Titan gods, ... re ... the gods of happiness, ... re ... the gods of creation, ... re ... the gods creating others. He hears that they have long life, beauty, and much pleasantness. It occurs to him: `O! I should be born with the gods creating others. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born with the gods creating others. That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to purity.
Here, bhikkhus, a certain one gives eatables, drinks, clothes, conveyances, flowers, scents, anointments, beds, dwellings and lights. What he gives, he expects in return. Hearing that the gods in the world of Brahma have long life, beauty, and much pleasantness, it occurs to him: `O! I should be born with the gods of the brahma world. He bearing that thought, intends it and develops it. That thought deprives release, does not develop it and conduces to that birth. After death he is born in the world of brahma. That too I declare to the virtuous, not to the unvirtuous. Bhikkhus, the wishes of the virtuous prosper owing to freedom from greed. Bhikkhus, these eight are births out of giving gifts.
6. Pu¤¤akiriyavatthusuttam Ý Meritorious actions
004.06. Bhikkhus, these three are meritorious actions. What three?
Meritorious actions founded on giving gifts, founded on virtues and founded on development. Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts insignificantly, meritorious actions founded on virtues insignificantly and he is not awakened to meritorious actions founded on development. After death he is born a human in misfortune.
Here, bhikkhus, a certain person has done a few meritorious actions founded on giving gifts, a few meritorious actions founded on virtues and he is not awakened to meritorious actions founded on development. After death he is born a fortunate human.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the guardian gods. There, bhikkhus, the rulers of the four guardian gods in ten instances exceed the other guardian gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods of the thirty-three There, bhikkhus, Sakka the king of gods in ten instances exceeds the thirty-three gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the Titan gods. There, bhikkhus, Suyama, the son of gods in ten instances exceeds the other Titan gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods of happiness. There, bhikkhus, Santusita the son of gods in ten instances exceed the other gods by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods of creation. There, bhikkhus, Sunimmita the son of gods in ten instances exceed the other gods attached to creating by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches.
Here, bhikkhus, a certain person has done meritorious actions founded on giving gifts significantly, meritorious actions founded on virtues significantly and he is not awakened to meritorious actions founded on development. After death he is born with the gods attached to creatingt others There, bhikkhus, Vasavatti the son of gods in ten instances exceed the other gods at5tached to creating others by doing exceeding meritorious actions founded on giving gifts and virtues. The ten instances are heavenly, life span, beauty, pleasantness, fame, authority, forms, sounds, scents, tastes and touches. Bhikkhus, these three are the meritorious actions.
7. Sappurisadanasuttam Ý Gifts of a Great Man
004.07. ßBhikkhus, these eight are the gifts of a Great Man. what eight?
Gives, the pure, the exalted, at the right time, the suitable, gives with discrimination, gives constantly, giving pleases the mind and having given is pleased. Bhikkhus, these eight are the gifts of a Great Man.
Pure and exalted drinks and eatables are given at the right time
Constantly, to those leading the holy life, the field of merit.
Giving much does not grieve. The wise praise such gifts
Given with faith and a released mind,
The wise are born in an untroubled world.
8. Sappurisasuttam Ý Great Men
004.08. Bhikkhus, a Great Man born to a clan is for the good of many. For the welfare and pleasantness of wife and children, slaves and workmen, friends and co-associates, those dead and gone, gods, recluses and Brahmins.
Bhikkhus, just as a heavy thunder storm will be for the success of all kinds of grains for the good of many, for the welfare and pleasantness of many; In the same manner a Great Man born to a clan, is for the good of many. For the welfare and pleasantness of wife and children, slaves and workmen, friends and co-associates, those dead and gone, gods, recluses and Brahmins.
For the good of many, a wise one is born in a household.
His earlier mother and father become zealous day and night,
They honour him rightfully recalling things done earlier.
When gone forth and leading a holy life,
Those established in faith knowing the Teaching revere him.
He is dear to the king, gods, relations and dear ones
Established in the good Teaching he is dear to all.
Has tamed the stain of selfishness and abides in the world blessed.
9. Abhisandasuttam Ý Flows of pleasantness
004.09. Bhikkhus, these eight are flows of good, merit, bringers of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome. What eight?
Here, bhikkhus, the noble disciple takes refuge in the enlightenment. This is the first flow of good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Again, bhikkhus, the noble disciple takes refuge in the Teaching. This is the second flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Again, bhikkhus, the noble disciple takes refuge in the Community of bhikkhus. This is the third flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Bhikkhus, these five are offerings, great offerings, recognized as primitive and born of good, that has not decayed in the past, does not decay now and will not decay in the future and not blamed by recluses or Brahmins. What five?
Here, bhikkhus, the noble disciple gives up destroying living things and abstains from it. Bhikkhus, the noble disciple abstaining from destroying living things gives non-fear, non-anger and non-anxiety, to innumerable beings. Giving non-fear, non-anger and non-anxiety, to innumerable beings, he himself shares that non-fear, non-anger and non-anxiety. Bhikkhus, this is the first offering, the great offering, recognized as primitive and born of good, that has not decayed in the past, does not decay now and will not decay in the future and not blamed by recluses or Brahmins. This is the fourth flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
Again, bhikkhus, the noble disciple gives up taking the not given, ... re ... misbehaviour in sexual desires, ... re ... in telling lies, ... re ... taking intoxicating and brewed drinks and abstains from it. Bhikkhus, the noble disciple abstaining from taking intoxicating and brewed drinks gives non-fear, non-anger and non-anxiety, to innumerable beings. Giving non-fear, non-anger and non-anxiety, to innumerable beings, he himself shares that non-fear, non-anger and non-anxiety. Bhikkhus, this is the fifth offering, the great offering, recognized as primitive and born of good, that has not decayed in the past, does not decay now and will not decay in the future and not blamed by recluses or Brahmins. This is the eighth flow of, good, merit, the bringer of pleasantness, resulting in heavenly bliss, conducive to heavenly bliss that is pleasant, agreeable and welcome.
10. Duccaritavipakasuttam Ý Results for misbehaviour
004.10. Bhikkhus, destroying life, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of destroying life to humans, is short life.
Bhikkhus, taking the not given, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of taking the not given, to humans is destruction of wealth.
Bhikkhus, misbehaviour in sexual desires practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of sexual misbehaviour, to humans is anger among co-wives.
Bhikkhus, telling lies, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of telling lies, to humans is wrong accusation.
Bhikkhus, slandering, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of slandering, to humans is disruption of friendships.
Bhikkhus, rough talk, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of talking roughly, to humans is hearing disagreeable sounds.
Bhikkhus, frivolous talk, practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of talking frivolously, to humans is that his words are not acceptable.
Bhikkhus, taking intoxicating and brewed drinks practising it and making much of it, is conducive to birth in hell, in the animal world and the sphere of ghosts. The immediate results of taking intoxicating drinks, to humans is insanity.
Anguttara Nikaya - Atthaka Nipata - Gahapati Vaggo
Anguttara Nikaya
003. Gahapativaggo - Householders
1. Pathama - uggasuttam - First to Ugga of Vesali
003.01. At one time The Blessed One was living in Vesali in a gabled hall in the Great forest. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, bear that the householder Ugga of Vesali is endowed with eight wonderful and surprising things.û Saying this the Well Gone One went into the monastery.
Then a certain bhikkhu putting on robes in the morning, taking bowl and robes approached the home of the householder Ugga of Vesali and sat on the prepared seat. The householder Ugga of Vesali approached that bhikkhu, worshipped and sat on a side. Then that bhikkhu said to Ugga, the householder of Vesali:
ßHouseholder, The Blessed One has declared, that you are endowed with eight wonderful and surprising things. Householder, what are those eight wonderful and surprising things with which you are endowed, as told by The Blessed One?û ßVenerable sir, I do not know of the wonderful and surprising things that The Blessed One has declared. Yet there are eight wonderful and surprising things evident in me. Listen and attend carefully, I will tellthem. That bhikkhu consented and the householder Ugga of Vesali said:
ßVenerable sir, on the first day I saw The Blessed One approaching in the distance, together with that sight, my mind got established in faith. This is the first wonderful and surprising thing, evident in me.
Venerable sir, with that delighted mind I attended on The Blessed One. The Blessed One gave me a graduated sermon. Such as the benefits, of giving gifts, being virtuous, about heavenly bliss, the dangers of sensuality, the defiling nature of vile and low things and the benefits of giving up. When The Blessed One knew that my mind was ready, tender, free from obstructions, exalted and pleased, he gave me the special message of the enlightened ones such as unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path leading to the cessation of unpleasantness.
Just as a pure cloth free of any impurity would take the dye evenly, in the same manner the pure stainless eye of the Teaching appeared to me, seated there itself- ßWhatever arisen thing has the nature of ceasingû. .
Then and there I mastered the Teaching, knew the teaching, penetrated it, dispelled doubts and becoming confident did not want another teacher in the dispensation. There itself, I took refuge in The Blessed One, in the Teaching and the Community of bhikkhus and observed these five precepts of the holy life. This is the second wonderful and surprising thing, evident in me.
Venerable sir, I had four wives, virgines. I approached them and told them -'Sisters I have observed the five precepts of the holy life. If you desire, partake this wealth and also do merit. Or else go to your relations. Or else if you desire any man, I will give you to him. When this was said the most senior of them said -'Noble son give me to the man of this name.' I sent for that man with my left hand taking the hand of my wife and with the right hand taking the cerimonial water jar I sprinkled water and gave away the maiden to him. When giving up my wife I did not know of any change in my mind. This is the third wonderful and surprising thing, evident in me.
Venerable sir, there is wealth in my clan, that too not divided among virtuous ones with good conduct. This is the fourth wonderful and surprising thing, evident in me.
Venerable sir, if I associate bhikkhus, I do so carefully. This is the fifth wonderful and surprising thing, evident in me.
Venerable sir, if venerable ones preach me, I listen carefully. If they do not preach, I preach them. This is the sixth wonderful and surprising thing, evident in me.
Venerable sir, it is not surprising the gods approach me and tell- `Householder, the Teaching of The Blessed One is well declared'- Then I tell them-'Whether you tell it or not tell it, the Teaching of The Blessed One is well declared.' On account of this I do not feel any elation, about the gods approaching me or of my talking with the gods. This is the seventh wonderful and surprising thing, evident in me.
Venerable sir, the bonds that The Blessed One says binds one to the sensual world, I do not see any of them not dispelled in me. This is the eighth wonderful and surprising thing, evident in me. Venerable sir these eight wonderful and surprising things, are evident in me. I do not know of the eight wonderful and surprising things declared by The Blessed One.
That bhikkhu accepting morsel food at the home of the householder Ugga of Vesali, went away. After the meal was over, he approached The Blessed One, worshipped, sat on a side and related all the conversation between him and the householder Ugga of Vesali.
ßBhikkhu, the householder Ugga of Vesali has declared it well. These are the eight wonderful and surprising things with which the householder Ugga is endowed. Bear in mind that the householder Ugga is endowed with these eight wonderful and surprising things.
2. Dutiya - uggasuttam - Second to Ugga of Hatthigama
003.02. At one time The Blessed One was living in Hatthigama in the Vajji country. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, bear that the householder Ugga of Hatthigama is endowed with eight wonderful and surprising things.û Saying this the Well Gone One went into the monastery.
Then a certain bhikkhu putting on robes in the morning, taking bowl and robes approached the home of the householder Ugga of Hatthigama and sat on the prepared seat. The householder Ugga of Hatthigama approached that bhikkhu, worshipped and sat on a side. Then that bhikkhu said to Ugga, the householder of Hatthigama:
ßHouseholder, The Blessed One has declared, that you are endowed with eight wonderful and surprising things. Householder, what are those eight wonderful and surprising things with which you are endowed, as told by The Blessed One?û ßVenerable sir, I do not know of the wonderful and surprising things that The Blessed One has declared. Yet there are eight wonderful and surprising things evident in me. Listen and attend carefully, I will tellthem. That bhikkhu consented and the householder Ugga of Hatthigama said:
ßVenerable sir, on the day I saw The Blessed One, when I was in the elephant grove together with that sight, my mind got established in faith, my intoxication too vanished. This is the first wonderful and surprising thing, evident in me.
Venerable sir, with that delighted mind I attended on The Blessed One. The Blessed One gave me a graduated sermon. Such as the benefits, of giving gifts, being virtuous, about heavenly bliss, the dangers of sensuality, the defiling nature of vile and low things and the benefits of giving up. When The Blessed One knew that my mind was ready, tender, free from obstructions, exalted and pleased, he gave me the special message of the enlightened ones such as unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path leading to the cessation of unpleasantness.
Just as a pure cloth free of any impurity would take the dye evenly, in the same manner the pure stainless eye of the Teaching appeared to me, seated there itself- ß Whatever arisen thing has the nature of ceasingû. .
Then and there I mastered the Teaching, knew the teaching, penetrated it, dispelled doubts and becoming confident did not want a another teacher in the dispensation. There itself I took refuge in The Blessed One, in the Teaching and the Community of bhikkhus and observed these five precepts of the holy life. This is the second wonderful and surprising thing, evident in me.
Venerable sir, I had four wives, virgines. I approached them and told them -'Sisters I have observed the five precepts of the holy life. If you desire, partake this wealth and also do merit. Or else go to your relations. Or else if you desire any man, I will give you to him. When this was said the most senior of them said -'Noble son give me to the man of this name.' I sent for that man with my left hand taking the hand of my wife and with the right hand taking the cerimonial water jar I sprinkled water and gave away the maiden to him. When giving up my wife I did not know of any change in my mind. This is the third wonderful and surprising thing, evident in me.
Venerable sir, there is wealth in my clan, that too not divided among virtuous ones with good conduct. This is the fourth wonderful and surprising thing, evident in me.
Venerable sir, if I associate bhikkhus, I do so carefully if venerable ones preach me, I listen carefully. If they do not preach, I preach them. This is the fifth wonderful and surprising thing, evident in me.
Venerable sir, it is not surprising, when I invite the bhikkhus the gods approach me and tell- `Householder, this bhikkhu is released bothwise. This one is released through faith, this one is a body witness, this one has attined right view, this one is released through faith, this one walks in the Teaching. this one lives with faith, is virtuous, this one is unvirtuous with evil things. Venerable sir, when I attend on the Community it does not occur to me, -this one should be given a little, this one should be given more. I give with the same frame of mind. This is the sixth wonderful and surprising thing, evident in me.
Venerable sir, it is not surprising the gods approach me and tell- `Householder, the Teaching of The Blessed One is well declared'- Then I tell them-'Whether you tell it or not tell it, the Teaching of The Blessed One is well declared.' On account of this I do not feel any elation, about the gods approaching me or of my talking with the gods. This is the seventh wonderful and surprising thing, evident in me.
Venerable sir, if I die before The Blessed One it is no wonder, if The Blessed One says, the householder Ugga of Hatthigama has no bonds to return to this world. This is the eighth wonderful and surprising thing, evident in me. Venerable sir these eight wonderful and surprising things, are evident in me. I do not know of the eight wonderful and surprising things declared by The Blessed One.
That bhikkhu accepting morsel food at the home of the householder Ugga of Hatthigama, went away. After the meal was over, he approached The Blessed One, worshipped, sat on a side and related all the conversation between him and the householder Ugga of Hatthigama.
ßBhikkhu, the householder Ugga of Hatthigama has declared it well. These are the eight wonderful and surprising things with which the householder Ugga of Hatthigama is endowed. Bear in mind that the householder Ugga of Hatthigama is endowed with these eight wonderful and surprising things.
3. Pathamahatthakasuttam - First on Hatthaka of Alavi
003.03. At one time The Blessed One was living in the Aggalava monument in Alavi and The Blessed One addressed the bhikkhus:
ßBhikkhus, bear in mind Hattahaka of Alavi, he is endowed with seven wonderful and surprising things. What seven?
Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavi, he is endowed with these seven wonderful and surprising thingsû The Well Gone One said thus and went into the monastery.
A certain bhikkhu put on robes in the morning and taking bowl and robes went to the home of Hatthaka of Alavi and sat on the prepared seat. Hatthaka of Alavi approached that bhikkhu, worshipped him and sat on a side. Then that bhikkhu said thus to Hatthaka of Alavi-
Friend, The Blessed One has declared that you are endowed with seven wonderful and surprising things. What seven?
Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavi, he is endowed with these seven wonderful and surprising things. Venerable sir, was there any lay disciples wearing white clothes there?
ßNo, friend, there weren't any lay disciples wearing white clothes thereû
ßVenerable sir, it's good! That there weren't any lay disciples, wearing white clothes.
Then that bhikkhu partaking morsel food at Hatthaka's home went away. Returning from the alms round and after the meal was over that bhikkhu approached The Blessed One, worshipped and sat on a side and said:
ßHere, venerable sir, I put on robes in the morning and taking bowl and robes went to the home of Hatthaka of Alavi and sat on the prepared seat. Hatthaka of Alavi approached me, worshipped me and sat on a side. Then I said to Hatthaka of Alavi-
Friend, The Blessed One has declared that you are endowed with seven wonderful and surprising things. What seven?
Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavaka, he is endowed with these seven wonderful and surprising things.
Venerable sir, when this was said, Hatthaka of Alavaka asked me: `Were there any lay disciples wearing white clothes there?'
ßNo, friend, there weren't any lay disciples wearing white clothes thereû
ßVenerable sir, it's good! That there weren't any lay disciples, wearing white clothes.û
ßGood, bhikkhus, that clansman is internally appeased and has few desires!
Then bear him as endowed with this eighth wonderful and surprising thing also. Hatthaka of Alavi is endowed with few desires.
4. Dutiyahatthakasuttam - Second on Hatthaka
003.04. At one time The Blessed One was living in the Aggalavi monument in Alavi. Then Hatthaka of Alavi approached The Blessed One attended by about five hundred lay disciples, worshipped The Blessed One and sat on a side. Then The Blessed One said to him: ßHatthaka, your gathering is huge. Hatthaka, how did you get together this huge gathering?û
ßVenerable sir, it is by practising these four factors, with feelings for common good, declared by The Blessed One. Venerable sir, when I know these should be won over with liberality, I win them over with liberality. When I know these should be won over with kind words, I win them over with kind words. When I know these should be won over by showing a useful living, I win them over showing an useful living. When I know these should be won over with sagacity, I win them over with sagacity. Venerable sir, there is wealth in my clan. I think, this should not be heard by the poor.û
ßHatthaka, it is good! You have wisely got together this huge gathering. In the past if anyone gathered a huge gathering they did so through these four factors, feeling for the common good. In the future if anyone would gather a huge gathering they would do so through these four factors, feeling for the common good. In the present if anyone gathers a huge gathering they do so through these four factors, feeling for the common good. òhen Hatthaka of Alavi advised, incited and made the heart light with a talk by The Blessed One got up, worshipped and circumambulated The Blessed One and went away. Soon after Hatthaka of Alavi had gone away, The Blessed One addressed the bhikkhus:
ßBhikkhus, bear Hatthaka of Alavi as endowed with eight wonderful and surprising things. What eight?
ßBhikkhus, Hatthaka of Alavi has faith, ... re ... is virtuous, ... re ... is shameful, ... re ... has remorse ... re ... is learned, ... re ... is benevolent, ... re ... is wise ... re ... has few desires. Bhikkhus, bear Hatthaka of Alavi as endowed with these eight wonderful and surprising things.
5. Mahanamasuttam - Mahanama the Sakya
003.05. At one time The Blessed One was living with the Sakyas in Nigrodha's monastery in Kapilavatthu. The Sakya Mahanama approached The Blessed One, worshipped sat on a side and said to The Blessed One:
ßVenerable sir, how does one become a lay disciple?û
ßMahanama, when he takes refuge in the enlightenment, in the Teaching and the Community of bhikkhus, with this much he becomes a lay disciple.û
ßVenerable sir, how does the lay disciple become virtuous?û
ßMahanama, when the lay disciple abstains from destroying living things, taking the not given, from sexual misconduct, from telling lies, from taking intoxicated and brewed drinks, with this much he becomes virtuousû
ßVenerable sir, how does the lay disciple fall to the method of, his own good and not the good of others?û
ßMahanama, when the noble disciple, himself is endowed with faith, does not incite others to be endowed with faith Himself endowed with virtues, does not incite others to be endowed with virtues. Himself benevolent does not incite others to be benevolent Himself desires to see bhikkhus, does not incite others to see bhikkhus. Himself desires to hear the good Teaching does not incite others to hear the good Teaching. Himself bears the Teaching he has heard does not incite others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard does not incite others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching does not incite others to know the meaning in the Teaching and to live according to the Teaching. Mahanama, the lay disciple falls to the method of, his own good and not the good of others, with this much.û
ßVenerable sir, how does the lay disciple fall to the method of, his own good and the good of others?û
ßMahanama, the noble disciple, himself is endowed with faith, and incites others to be endowed with faith Himself endowed with virtues, incites others to be endowed with virtues. Himself benevolent incites others to be benevolent Himself desires to see bhikkhus, incites others to see bhikkhus. Himself desires to hear the good Teaching incites others to hear the good Teaching. Himself bears the Teaching he has heard and incites others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard and incites others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching and incites others to know the meaning in the Teaching and to live according to the Teaching. Mahanama, the lay disciple falls to the method of, his own good and the good of others, with this much.û
6. Jãvakasuttam - Jivaka
003.06. At one time The Blessed One was abiding in Jivaka's mango orchard. Then Jivaka the offspring of the prince approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, how does one become a lay disciple?û
ßJivaka, when he takes refuge in the enlightenment, in the Teaching and the Community of bhikkhus, with this much he becomes a lay disciple.û
ßVenerable sir, how does the lay disciple become virtuous?û
ßJivaka, when the lay disciple abstains from destroying living things, taking the not given, from sexual misconduct, from telling lies, from taking intoxicated and brewed drinks, with this much he becomes virtuousû
ßVenerable sir, how does the lay disciple fall to the method of, his own good and not the good of others?û
ßJivaka, the lay disciple, himself is endowed with faith, does not incite others to be endowed with faith Himself endowed with virtues, does not incite others to be endowed with virtues. Himself benevolent does not incite others to be benevolent Himself desires to see bhikkhus, does not incite others to see bhikkhus. Himself desires to hear the good Teaching does not incite others to hear the good Teaching. Himself bears the Teaching he has heard does not incite others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard does not incite others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching does not incite others to know the meaning in the Teaching and to live according to the Teaching. Jivaka, the lay disciple falls to the method of, his own good and not the good of others, with this much.û
ßVenerable sir, how does the lay disciple fall to the method of, his own good and the good of others?û
ßJivaka, the disciple, himself is endowed with faith, and incites others to be endowed with faith Himself virtuous, incites others to be virtuous. Himself benevolent incites others to be benevolent Himself desires to see bhikkhus, incites others to see bhikkhus. Himself desires to hear the good Teaching incites others to hear the good Teaching. Himself bears the Teaching he has heard and incites others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard and incites others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching and incites others to know the meaning in the Teaching and to live according to the Teaching. Jivaka, the lay disciple falls to the method of, his own good and the good of others, with this much.û
7. Pathamabalasuttam - First on powers
003.07. Bhikkhus, these eight are powers. What eight?
Bhikkhus, children have the power of crying, women the power of hatred, robbers the power of weapons, kings the power of supremacy, foolish the power of discontent, wise the power of understanding, learned the power of judgemental consideration, recluses and Brahmins the power of patience. Bhikkhus, these eight are the powers.
8. Dutiyabalasuttam - Second on powers
003.08. Venerable Sariputta approached The Blessed One, worshipped and sat on a side. The Blessed One said to him:
ßSariputta, with how many powers is the bhikkhu who has destroyed desires endowed with, by which he acknowledges the destruction of desires.-'as my desires are destroyed?'û
ßVenerable sir, the bhikkhu who has destroyed desires is endowed with eight powers, by which he acknowledges the destruction of desires.-'as my desires are destroyed.' What eight?
ßHere, venerable sir, the bhikkhu who has destroyed desires has thoroughly seen with right wisdom the impermanence of all determinations, as it really is. Venerable sir, this is a power of the bhikkhu who has destroyed desires by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, the bhikkhu who has destroyed desires has thoroughly seen with right wisdom that sensuality is comparable to a pit of burning coal, as it really is. Venerable sir, this is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, the mind of the bhikkhu who has destroyed desires is bent, inclined and turned to seclusion, it is attached to giving up, destroying all settlements of desires. Venerable sir, this bent, incline and turning of the mind to seclusion attached to giving up and destroying of desires is a power of the bhikkhu, who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, to the bhikkhu who has destroyed desires the four establishments of mindfulness are well-developed. Venerable sir, this development of the four foundations of mindfulness is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, to the bhikkhu who has destroyed desires the four psychic attainments, ... re ... the five mental faculties, ... re.. the seven enlightenment factors, ... re.. the noble eightfold path, ... re ... is well-developed. Venerable sir, this development of the noble eightfold path is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed. Venerable sir, the bhikkhu who has destroyed desires is endowed with these eight powers, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
9. Akkhaõasuttam - Not the right time
003.09. Bhikkhus, the not learned ordinary man says, should not miss the monent. He does not know the right moment or the wrong moment. Bhikkhus, there are eight times, eight instances not suitable to lead the holy life. What eight?
Here, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in hell. Bhikkhus, this is the first unsuitable instance to lead the holy life.
Again, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in the animal world. Bhikkhus, this is the second unsuitable instance to lead the holy life.
Again, bhikkhus, ... re ... this person is born in the sphere of ghosts ...
Again, bhikkhus, ... re ... this person is born as a certain god with long life ...
Again, bhikkhus, ... re ... this person is born to someone in the bordering states among not learned Barbarians, where bhikkhus, bhikkhunis, lay disciples male or female are not seen. Bhikkhus, this is the fifth unsuitable instance to lead the holy life.
Again, bhikkhus, ... re ... this person is born to someone in the central states, he is with wrong view, with a perverted view- There are no results for giving gifts, there are no results for an offering, for a sacrifice. There are no results for good and evil actions. There is no this world, there is no other world. There is no mother, no father. There are no beings spontaneously arisen. In this world there are no recluses and Brahmins who have come to the right path and having realized by themselves declare it ... re ...
Again, bhikkhus, ... re ... this person is born to someone in the central states without wisdom, with saliva dripping, not able to discriminate between good and evil words to know something. Bhikkhus, this is the seventh unsuitable instance to lead the holy life. .
Again, bhikkhus, the Thus Gone One worthy and rightfully enlightened ... re ... Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness extinction preached by the Well Gone One is not preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the eighth unsuitable instance to lead the holy life. .
Bhikkhus, there is one right instance to lead the holy life, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the only instance to lead the holy life.û
Having gained humanity, when the good Teaching is proclaimed
Those who do not miss the moment, should not miss that moment.
Many instances are told, that bring danger to the path
The birth of the Thus Gone One is rare in the world
Coming face to face with him is even more rare.
Birth as a human is rare, the Teaching is rare
It is suitable that people seeking their own good should make effort
In whatever way you know the Teaching do not miss the moment,
Those who miss the moment grieve in hell.
They go wrong in the good Teaching's definiteness
Like the merchant coming to the wrong ford, grieved long..
The man shrouded in ignorance goes wrong in the Teaching
And goes in existences going from birth to death long.
Those who achieved humanity and the well preached Teaching
Practised, will practise or practise those words
They lead the holy life and penetrate at the right moment
And come to the path declared by the Thus Gone Ones
They are the restrained wise, it was said by the kinsman of the sun.
They are protected, always mindful, abide without tricklings
Cutting up all latent tendencies they go beyond the sphere of Death
They have attained the destruction of desires.
10. Anuruddhamahavitakkasuttam - Great thoughts of ven. Anuruddha
003.10. At one time The Blessed One was living in the dear park in the Bhesakala forest, among the Sunsumara peaks in the Bhagga country. At that time venerable Anuruddha lived in the western bamboo forest. When venerable Anuruddha was in his seclusion this discursive thought arose to him: ßThis Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom.
The Blessed One knowing the discursive thought in venerable Anuruddha's mind, as a strong man would stretch his bent arm or bend his stretched arm disappearing from the dear park in the Bhesakala forest, among the Sunsumara peaks in the Bhagga country appeared before venerable Anuruddha in the western bamboo forest. The Blessed One sat on the prepared seat and venerable Anuruddha too sat on a side. The Blessed One said to venerable Anuruddha:
Anuruddha, your discursive thoughts are the thoughts of a Great Man! -This Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom. Anuruddha, think of this eighth thought of a Great Man. -This Teaching is for the non-worldly, for those not attached to worldliness.
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire secluding the mind from sensual desires and demeritorious things, with thoughts and thought processes and with joy and pleasantness born of seclusion you will abide in the first higher state of mind.
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, overcoming thoughts and discursive thoughts, the mind internally appeased and brought to one point, you will abide in the second higher state of mind without thoughts and discursive thoughts with joy and pleasantness born of concentration.
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, with equanimity to joy and disenchantment will abide mindful and aware and experience pleasantness with the body too. You will abide in the third higher state of the mind, to which the noble ones say, `mindfully abiding in pleasantness with equanimity.' .
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, you abide in the fourth higher state of the mind.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your rag robe will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a robe taken out of a wardrobe of a householder or the son of a householder full of garments of various colours.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your meal of morsel food will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a meal prepared for a householder or the son of a householder with fine rice, the dark seeds picked, with various soups and curries.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your dwelling at the root of a tree will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a gabled house of a householder or the son of a householder, well painted with doors and windows, to shut out the wind.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your spread of grass for bed and seat will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a cushion in a carpeted room with deer skin hide with red cushions on either side, of a householder or the son of a householder.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your medicine of putrid urine will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like various medicine such as ghee, butter, oil and molasses of a householder or the son of a householder.
Anuruddha, even after the rains you abide in Ceti in the western bamboo forest. Venerable Anuruddha consented and The Blessed One advising venerable Anuruddha disappeared from the western bamboo forest and appeared in deer the park in the Bhesakala forest in the Bhagga country. The Blessed One sat on the prepared seat and addressed the bhikkhus:
Bhikkhus, there are eight thoughts of a Great Man, listen to them and attend carefully. What eight?
ßThis Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom. This Teaching is for the non-worldly, for those not attached to worldliness.
Bhikkhus, it was said this Teaching is for one with few desires, not for one with many desires. Why was it said so? Here, the bhikkhu with few desires, thinks may others not know that am with few desires. The bhikkhu satisfied, thinks may others not know that am satisfied. The bhikkhu secluded, thinks may others not know that am secluded. The bhikkhu with aroused effort, thinks may others not know that am with aroused effort. The bhikkhu with established mindfulness, thinks may others not know that am with established mindfulness. The bhikkhu concentrated, thinks may others not know that am concentrated. The wise bhikkhu thinks may others not know that am wise. The bhikkhu not attached to worldliness, thinks may others not know that am not attached to worldliness. Bhikkhus, if it was said, this Teaching is for one with few desires, not for one with many desires, it was said on account of this.
Bhikkhus, it was said this Teaching is for the satisfied, not for the dissatisfied. Why was it said so? Here, the bhikkhu is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. If it was said this Teaching is for the satisfied and not for the dissatisfied, it was said on account of this.
Bhikkhus, it was said this Teaching is for the secluded, not for those attached to company . Why was it said so? Here, the secluded bhikkhu may be approached by bhikkhus, bhikkhunis, lay disciples male and female, kings and kings' ministers, those of other sects and their disciples. When they come the bhikkhu is bent, inclined and turned to seclusion, enjoying loneliness and speaks to them with the one intention of dismissing them, sending them away. If it was said this Teaching is for the secluded and not for those attached to company, it was said on account of this.
Bhikkhus, it was said this Teaching is for those with aroused, not for the lazy. Why was it said so? Here, the bhikkhu abides with aroused effort to dispel demerit and to amass merit, firmly determined not to give up the main aim of meritorious things. If it was said this Teaching is for those with aroused effort and not for the lazy, it was said on account of this.
Bhikkhus, it was said this Teaching is for those with established mindfulness, not for the forgetful. Why was it said so? Here, the bhikkhu is endowed with the highest discrimination of mindfulness, recalling things heard and said long ago. If it was said this Teaching is for the satisfied and not for the dissatisfied, it was said on account of this.
Bhikkhus, it was said this Teaching is for the concentrated, not for the distracted. Why was it said so? Here, the bhikkhu secluded from sense desires ... re ... abides in the fourth higher state of the mind. If it was said this Teaching is for the concentrated and not for the distracted, it was said on account of this.
Bhikkhus, it was said this Teaching is for the wise, not for those lacking in wisdom. Why was it said so? Here, the bhikkhu becomes wise, endowed with the rising and fading nature of the five holding masses, to penetrate and see the destruction of unpleasantnes. If it was said this Teaching is for the wise and not for those lacking in wisdom, it was said on account of this.
Bhikkhus, it was said this Teaching is for those not attached to worldliness, not for those attached to worldliness. Why was it said so? Here, the bhikkhu's mind settles, delights and is released in the cessation of worldliness. If it was said this Teaching is for those not attached to worldliness and not for those attached to worldliness, it was said on account of this.
Venerable Anuruddha even after the rains abode in the western bamboo forest. Venerable Anuruddha abiding alone, withdrawn from the crowd, diligent to dispel before long attained that noble end of the holy life, for which the sons of clansmen rightfully leave the household and become homeless. He here and now, realizing it abode and knew birth is destroyed the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Anuruddha became one of the noble ones and uttered this solemn utterance that moment: .
The noble Teacher in the world, knowing my thoughts
Approached me mentally by his psychic powers.
The enlightened one attached to non-worldliness,
Taught me non-worldliness and I got attached to the dispensation .
Realizing the threefold knowledge I did my duty in the dispensation.
003. Gahapativaggo - Householders
1. Pathama - uggasuttam - First to Ugga of Vesali
003.01. At one time The Blessed One was living in Vesali in a gabled hall in the Great forest. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, bear that the householder Ugga of Vesali is endowed with eight wonderful and surprising things.û Saying this the Well Gone One went into the monastery.
Then a certain bhikkhu putting on robes in the morning, taking bowl and robes approached the home of the householder Ugga of Vesali and sat on the prepared seat. The householder Ugga of Vesali approached that bhikkhu, worshipped and sat on a side. Then that bhikkhu said to Ugga, the householder of Vesali:
ßHouseholder, The Blessed One has declared, that you are endowed with eight wonderful and surprising things. Householder, what are those eight wonderful and surprising things with which you are endowed, as told by The Blessed One?û ßVenerable sir, I do not know of the wonderful and surprising things that The Blessed One has declared. Yet there are eight wonderful and surprising things evident in me. Listen and attend carefully, I will tellthem. That bhikkhu consented and the householder Ugga of Vesali said:
ßVenerable sir, on the first day I saw The Blessed One approaching in the distance, together with that sight, my mind got established in faith. This is the first wonderful and surprising thing, evident in me.
Venerable sir, with that delighted mind I attended on The Blessed One. The Blessed One gave me a graduated sermon. Such as the benefits, of giving gifts, being virtuous, about heavenly bliss, the dangers of sensuality, the defiling nature of vile and low things and the benefits of giving up. When The Blessed One knew that my mind was ready, tender, free from obstructions, exalted and pleased, he gave me the special message of the enlightened ones such as unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path leading to the cessation of unpleasantness.
Just as a pure cloth free of any impurity would take the dye evenly, in the same manner the pure stainless eye of the Teaching appeared to me, seated there itself- ßWhatever arisen thing has the nature of ceasingû. .
Then and there I mastered the Teaching, knew the teaching, penetrated it, dispelled doubts and becoming confident did not want another teacher in the dispensation. There itself, I took refuge in The Blessed One, in the Teaching and the Community of bhikkhus and observed these five precepts of the holy life. This is the second wonderful and surprising thing, evident in me.
Venerable sir, I had four wives, virgines. I approached them and told them -'Sisters I have observed the five precepts of the holy life. If you desire, partake this wealth and also do merit. Or else go to your relations. Or else if you desire any man, I will give you to him. When this was said the most senior of them said -'Noble son give me to the man of this name.' I sent for that man with my left hand taking the hand of my wife and with the right hand taking the cerimonial water jar I sprinkled water and gave away the maiden to him. When giving up my wife I did not know of any change in my mind. This is the third wonderful and surprising thing, evident in me.
Venerable sir, there is wealth in my clan, that too not divided among virtuous ones with good conduct. This is the fourth wonderful and surprising thing, evident in me.
Venerable sir, if I associate bhikkhus, I do so carefully. This is the fifth wonderful and surprising thing, evident in me.
Venerable sir, if venerable ones preach me, I listen carefully. If they do not preach, I preach them. This is the sixth wonderful and surprising thing, evident in me.
Venerable sir, it is not surprising the gods approach me and tell- `Householder, the Teaching of The Blessed One is well declared'- Then I tell them-'Whether you tell it or not tell it, the Teaching of The Blessed One is well declared.' On account of this I do not feel any elation, about the gods approaching me or of my talking with the gods. This is the seventh wonderful and surprising thing, evident in me.
Venerable sir, the bonds that The Blessed One says binds one to the sensual world, I do not see any of them not dispelled in me. This is the eighth wonderful and surprising thing, evident in me. Venerable sir these eight wonderful and surprising things, are evident in me. I do not know of the eight wonderful and surprising things declared by The Blessed One.
That bhikkhu accepting morsel food at the home of the householder Ugga of Vesali, went away. After the meal was over, he approached The Blessed One, worshipped, sat on a side and related all the conversation between him and the householder Ugga of Vesali.
ßBhikkhu, the householder Ugga of Vesali has declared it well. These are the eight wonderful and surprising things with which the householder Ugga is endowed. Bear in mind that the householder Ugga is endowed with these eight wonderful and surprising things.
2. Dutiya - uggasuttam - Second to Ugga of Hatthigama
003.02. At one time The Blessed One was living in Hatthigama in the Vajji country. The Blessed One addressed the bhikkhus from there:
ßBhikkhus, bear that the householder Ugga of Hatthigama is endowed with eight wonderful and surprising things.û Saying this the Well Gone One went into the monastery.
Then a certain bhikkhu putting on robes in the morning, taking bowl and robes approached the home of the householder Ugga of Hatthigama and sat on the prepared seat. The householder Ugga of Hatthigama approached that bhikkhu, worshipped and sat on a side. Then that bhikkhu said to Ugga, the householder of Hatthigama:
ßHouseholder, The Blessed One has declared, that you are endowed with eight wonderful and surprising things. Householder, what are those eight wonderful and surprising things with which you are endowed, as told by The Blessed One?û ßVenerable sir, I do not know of the wonderful and surprising things that The Blessed One has declared. Yet there are eight wonderful and surprising things evident in me. Listen and attend carefully, I will tellthem. That bhikkhu consented and the householder Ugga of Hatthigama said:
ßVenerable sir, on the day I saw The Blessed One, when I was in the elephant grove together with that sight, my mind got established in faith, my intoxication too vanished. This is the first wonderful and surprising thing, evident in me.
Venerable sir, with that delighted mind I attended on The Blessed One. The Blessed One gave me a graduated sermon. Such as the benefits, of giving gifts, being virtuous, about heavenly bliss, the dangers of sensuality, the defiling nature of vile and low things and the benefits of giving up. When The Blessed One knew that my mind was ready, tender, free from obstructions, exalted and pleased, he gave me the special message of the enlightened ones such as unpleasantness, the arising of unpleasantness, the cessation of unpleasantness and the path leading to the cessation of unpleasantness.
Just as a pure cloth free of any impurity would take the dye evenly, in the same manner the pure stainless eye of the Teaching appeared to me, seated there itself- ß Whatever arisen thing has the nature of ceasingû. .
Then and there I mastered the Teaching, knew the teaching, penetrated it, dispelled doubts and becoming confident did not want a another teacher in the dispensation. There itself I took refuge in The Blessed One, in the Teaching and the Community of bhikkhus and observed these five precepts of the holy life. This is the second wonderful and surprising thing, evident in me.
Venerable sir, I had four wives, virgines. I approached them and told them -'Sisters I have observed the five precepts of the holy life. If you desire, partake this wealth and also do merit. Or else go to your relations. Or else if you desire any man, I will give you to him. When this was said the most senior of them said -'Noble son give me to the man of this name.' I sent for that man with my left hand taking the hand of my wife and with the right hand taking the cerimonial water jar I sprinkled water and gave away the maiden to him. When giving up my wife I did not know of any change in my mind. This is the third wonderful and surprising thing, evident in me.
Venerable sir, there is wealth in my clan, that too not divided among virtuous ones with good conduct. This is the fourth wonderful and surprising thing, evident in me.
Venerable sir, if I associate bhikkhus, I do so carefully if venerable ones preach me, I listen carefully. If they do not preach, I preach them. This is the fifth wonderful and surprising thing, evident in me.
Venerable sir, it is not surprising, when I invite the bhikkhus the gods approach me and tell- `Householder, this bhikkhu is released bothwise. This one is released through faith, this one is a body witness, this one has attined right view, this one is released through faith, this one walks in the Teaching. this one lives with faith, is virtuous, this one is unvirtuous with evil things. Venerable sir, when I attend on the Community it does not occur to me, -this one should be given a little, this one should be given more. I give with the same frame of mind. This is the sixth wonderful and surprising thing, evident in me.
Venerable sir, it is not surprising the gods approach me and tell- `Householder, the Teaching of The Blessed One is well declared'- Then I tell them-'Whether you tell it or not tell it, the Teaching of The Blessed One is well declared.' On account of this I do not feel any elation, about the gods approaching me or of my talking with the gods. This is the seventh wonderful and surprising thing, evident in me.
Venerable sir, if I die before The Blessed One it is no wonder, if The Blessed One says, the householder Ugga of Hatthigama has no bonds to return to this world. This is the eighth wonderful and surprising thing, evident in me. Venerable sir these eight wonderful and surprising things, are evident in me. I do not know of the eight wonderful and surprising things declared by The Blessed One.
That bhikkhu accepting morsel food at the home of the householder Ugga of Hatthigama, went away. After the meal was over, he approached The Blessed One, worshipped, sat on a side and related all the conversation between him and the householder Ugga of Hatthigama.
ßBhikkhu, the householder Ugga of Hatthigama has declared it well. These are the eight wonderful and surprising things with which the householder Ugga of Hatthigama is endowed. Bear in mind that the householder Ugga of Hatthigama is endowed with these eight wonderful and surprising things.
3. Pathamahatthakasuttam - First on Hatthaka of Alavi
003.03. At one time The Blessed One was living in the Aggalava monument in Alavi and The Blessed One addressed the bhikkhus:
ßBhikkhus, bear in mind Hattahaka of Alavi, he is endowed with seven wonderful and surprising things. What seven?
Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavi, he is endowed with these seven wonderful and surprising thingsû The Well Gone One said thus and went into the monastery.
A certain bhikkhu put on robes in the morning and taking bowl and robes went to the home of Hatthaka of Alavi and sat on the prepared seat. Hatthaka of Alavi approached that bhikkhu, worshipped him and sat on a side. Then that bhikkhu said thus to Hatthaka of Alavi-
Friend, The Blessed One has declared that you are endowed with seven wonderful and surprising things. What seven?
Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavi, he is endowed with these seven wonderful and surprising things. Venerable sir, was there any lay disciples wearing white clothes there?
ßNo, friend, there weren't any lay disciples wearing white clothes thereû
ßVenerable sir, it's good! That there weren't any lay disciples, wearing white clothes.
Then that bhikkhu partaking morsel food at Hatthaka's home went away. Returning from the alms round and after the meal was over that bhikkhu approached The Blessed One, worshipped and sat on a side and said:
ßHere, venerable sir, I put on robes in the morning and taking bowl and robes went to the home of Hatthaka of Alavi and sat on the prepared seat. Hatthaka of Alavi approached me, worshipped me and sat on a side. Then I said to Hatthaka of Alavi-
Friend, The Blessed One has declared that you are endowed with seven wonderful and surprising things. What seven?
Bhikkhus, Hatthaka has faith, is virtuous, shameful, remorseful, learned, benevolent and wise. Bhikkhus, bear in mind Hattahaka of Alavaka, he is endowed with these seven wonderful and surprising things.
Venerable sir, when this was said, Hatthaka of Alavaka asked me: `Were there any lay disciples wearing white clothes there?'
ßNo, friend, there weren't any lay disciples wearing white clothes thereû
ßVenerable sir, it's good! That there weren't any lay disciples, wearing white clothes.û
ßGood, bhikkhus, that clansman is internally appeased and has few desires!
Then bear him as endowed with this eighth wonderful and surprising thing also. Hatthaka of Alavi is endowed with few desires.
4. Dutiyahatthakasuttam - Second on Hatthaka
003.04. At one time The Blessed One was living in the Aggalavi monument in Alavi. Then Hatthaka of Alavi approached The Blessed One attended by about five hundred lay disciples, worshipped The Blessed One and sat on a side. Then The Blessed One said to him: ßHatthaka, your gathering is huge. Hatthaka, how did you get together this huge gathering?û
ßVenerable sir, it is by practising these four factors, with feelings for common good, declared by The Blessed One. Venerable sir, when I know these should be won over with liberality, I win them over with liberality. When I know these should be won over with kind words, I win them over with kind words. When I know these should be won over by showing a useful living, I win them over showing an useful living. When I know these should be won over with sagacity, I win them over with sagacity. Venerable sir, there is wealth in my clan. I think, this should not be heard by the poor.û
ßHatthaka, it is good! You have wisely got together this huge gathering. In the past if anyone gathered a huge gathering they did so through these four factors, feeling for the common good. In the future if anyone would gather a huge gathering they would do so through these four factors, feeling for the common good. In the present if anyone gathers a huge gathering they do so through these four factors, feeling for the common good. òhen Hatthaka of Alavi advised, incited and made the heart light with a talk by The Blessed One got up, worshipped and circumambulated The Blessed One and went away. Soon after Hatthaka of Alavi had gone away, The Blessed One addressed the bhikkhus:
ßBhikkhus, bear Hatthaka of Alavi as endowed with eight wonderful and surprising things. What eight?
ßBhikkhus, Hatthaka of Alavi has faith, ... re ... is virtuous, ... re ... is shameful, ... re ... has remorse ... re ... is learned, ... re ... is benevolent, ... re ... is wise ... re ... has few desires. Bhikkhus, bear Hatthaka of Alavi as endowed with these eight wonderful and surprising things.
5. Mahanamasuttam - Mahanama the Sakya
003.05. At one time The Blessed One was living with the Sakyas in Nigrodha's monastery in Kapilavatthu. The Sakya Mahanama approached The Blessed One, worshipped sat on a side and said to The Blessed One:
ßVenerable sir, how does one become a lay disciple?û
ßMahanama, when he takes refuge in the enlightenment, in the Teaching and the Community of bhikkhus, with this much he becomes a lay disciple.û
ßVenerable sir, how does the lay disciple become virtuous?û
ßMahanama, when the lay disciple abstains from destroying living things, taking the not given, from sexual misconduct, from telling lies, from taking intoxicated and brewed drinks, with this much he becomes virtuousû
ßVenerable sir, how does the lay disciple fall to the method of, his own good and not the good of others?û
ßMahanama, when the noble disciple, himself is endowed with faith, does not incite others to be endowed with faith Himself endowed with virtues, does not incite others to be endowed with virtues. Himself benevolent does not incite others to be benevolent Himself desires to see bhikkhus, does not incite others to see bhikkhus. Himself desires to hear the good Teaching does not incite others to hear the good Teaching. Himself bears the Teaching he has heard does not incite others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard does not incite others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching does not incite others to know the meaning in the Teaching and to live according to the Teaching. Mahanama, the lay disciple falls to the method of, his own good and not the good of others, with this much.û
ßVenerable sir, how does the lay disciple fall to the method of, his own good and the good of others?û
ßMahanama, the noble disciple, himself is endowed with faith, and incites others to be endowed with faith Himself endowed with virtues, incites others to be endowed with virtues. Himself benevolent incites others to be benevolent Himself desires to see bhikkhus, incites others to see bhikkhus. Himself desires to hear the good Teaching incites others to hear the good Teaching. Himself bears the Teaching he has heard and incites others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard and incites others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching and incites others to know the meaning in the Teaching and to live according to the Teaching. Mahanama, the lay disciple falls to the method of, his own good and the good of others, with this much.û
6. Jãvakasuttam - Jivaka
003.06. At one time The Blessed One was abiding in Jivaka's mango orchard. Then Jivaka the offspring of the prince approached The Blessed One, worshipped, sat on a side and said to The Blessed One:
ßVenerable sir, how does one become a lay disciple?û
ßJivaka, when he takes refuge in the enlightenment, in the Teaching and the Community of bhikkhus, with this much he becomes a lay disciple.û
ßVenerable sir, how does the lay disciple become virtuous?û
ßJivaka, when the lay disciple abstains from destroying living things, taking the not given, from sexual misconduct, from telling lies, from taking intoxicated and brewed drinks, with this much he becomes virtuousû
ßVenerable sir, how does the lay disciple fall to the method of, his own good and not the good of others?û
ßJivaka, the lay disciple, himself is endowed with faith, does not incite others to be endowed with faith Himself endowed with virtues, does not incite others to be endowed with virtues. Himself benevolent does not incite others to be benevolent Himself desires to see bhikkhus, does not incite others to see bhikkhus. Himself desires to hear the good Teaching does not incite others to hear the good Teaching. Himself bears the Teaching he has heard does not incite others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard does not incite others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching does not incite others to know the meaning in the Teaching and to live according to the Teaching. Jivaka, the lay disciple falls to the method of, his own good and not the good of others, with this much.û
ßVenerable sir, how does the lay disciple fall to the method of, his own good and the good of others?û
ßJivaka, the disciple, himself is endowed with faith, and incites others to be endowed with faith Himself virtuous, incites others to be virtuous. Himself benevolent incites others to be benevolent Himself desires to see bhikkhus, incites others to see bhikkhus. Himself desires to hear the good Teaching incites others to hear the good Teaching. Himself bears the Teaching he has heard and incites others to bear the Teaching they have heard. Himself searches meanings in the Teaching he had heard and incites others to find meanings in the Teaching they have heard. Himself knowing the meaning and the Teaching lives according to the Teaching and incites others to know the meaning in the Teaching and to live according to the Teaching. Jivaka, the lay disciple falls to the method of, his own good and the good of others, with this much.û
7. Pathamabalasuttam - First on powers
003.07. Bhikkhus, these eight are powers. What eight?
Bhikkhus, children have the power of crying, women the power of hatred, robbers the power of weapons, kings the power of supremacy, foolish the power of discontent, wise the power of understanding, learned the power of judgemental consideration, recluses and Brahmins the power of patience. Bhikkhus, these eight are the powers.
8. Dutiyabalasuttam - Second on powers
003.08. Venerable Sariputta approached The Blessed One, worshipped and sat on a side. The Blessed One said to him:
ßSariputta, with how many powers is the bhikkhu who has destroyed desires endowed with, by which he acknowledges the destruction of desires.-'as my desires are destroyed?'û
ßVenerable sir, the bhikkhu who has destroyed desires is endowed with eight powers, by which he acknowledges the destruction of desires.-'as my desires are destroyed.' What eight?
ßHere, venerable sir, the bhikkhu who has destroyed desires has thoroughly seen with right wisdom the impermanence of all determinations, as it really is. Venerable sir, this is a power of the bhikkhu who has destroyed desires by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, the bhikkhu who has destroyed desires has thoroughly seen with right wisdom that sensuality is comparable to a pit of burning coal, as it really is. Venerable sir, this is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, the mind of the bhikkhu who has destroyed desires is bent, inclined and turned to seclusion, it is attached to giving up, destroying all settlements of desires. Venerable sir, this bent, incline and turning of the mind to seclusion attached to giving up and destroying of desires is a power of the bhikkhu, who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, to the bhikkhu who has destroyed desires the four establishments of mindfulness are well-developed. Venerable sir, this development of the four foundations of mindfulness is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
Again, venerable sir, to the bhikkhu who has destroyed desires the four psychic attainments, ... re ... the five mental faculties, ... re.. the seven enlightenment factors, ... re.. the noble eightfold path, ... re ... is well-developed. Venerable sir, this development of the noble eightfold path is a power of the bhikkhu who has destroyed desires, by which he acknowledges the destruction of desires.-'as my desires are destroyed. Venerable sir, the bhikkhu who has destroyed desires is endowed with these eight powers, by which he acknowledges the destruction of desires.-'as my desires are destroyed.'
9. Akkhaõasuttam - Not the right time
003.09. Bhikkhus, the not learned ordinary man says, should not miss the monent. He does not know the right moment or the wrong moment. Bhikkhus, there are eight times, eight instances not suitable to lead the holy life. What eight?
Here, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in hell. Bhikkhus, this is the first unsuitable instance to lead the holy life.
Again, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in the animal world. Bhikkhus, this is the second unsuitable instance to lead the holy life.
Again, bhikkhus, ... re ... this person is born in the sphere of ghosts ...
Again, bhikkhus, ... re ... this person is born as a certain god with long life ...
Again, bhikkhus, ... re ... this person is born to someone in the bordering states among not learned Barbarians, where bhikkhus, bhikkhunis, lay disciples male or female are not seen. Bhikkhus, this is the fifth unsuitable instance to lead the holy life.
Again, bhikkhus, ... re ... this person is born to someone in the central states, he is with wrong view, with a perverted view- There are no results for giving gifts, there are no results for an offering, for a sacrifice. There are no results for good and evil actions. There is no this world, there is no other world. There is no mother, no father. There are no beings spontaneously arisen. In this world there are no recluses and Brahmins who have come to the right path and having realized by themselves declare it ... re ...
Again, bhikkhus, ... re ... this person is born to someone in the central states without wisdom, with saliva dripping, not able to discriminate between good and evil words to know something. Bhikkhus, this is the seventh unsuitable instance to lead the holy life. .
Again, bhikkhus, the Thus Gone One worthy and rightfully enlightened ... re ... Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness extinction preached by the Well Gone One is not preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the eighth unsuitable instance to lead the holy life. .
Bhikkhus, there is one right instance to lead the holy life, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the only instance to lead the holy life.û
Having gained humanity, when the good Teaching is proclaimed
Those who do not miss the moment, should not miss that moment.
Many instances are told, that bring danger to the path
The birth of the Thus Gone One is rare in the world
Coming face to face with him is even more rare.
Birth as a human is rare, the Teaching is rare
It is suitable that people seeking their own good should make effort
In whatever way you know the Teaching do not miss the moment,
Those who miss the moment grieve in hell.
They go wrong in the good Teaching's definiteness
Like the merchant coming to the wrong ford, grieved long..
The man shrouded in ignorance goes wrong in the Teaching
And goes in existences going from birth to death long.
Those who achieved humanity and the well preached Teaching
Practised, will practise or practise those words
They lead the holy life and penetrate at the right moment
And come to the path declared by the Thus Gone Ones
They are the restrained wise, it was said by the kinsman of the sun.
They are protected, always mindful, abide without tricklings
Cutting up all latent tendencies they go beyond the sphere of Death
They have attained the destruction of desires.
10. Anuruddhamahavitakkasuttam - Great thoughts of ven. Anuruddha
003.10. At one time The Blessed One was living in the dear park in the Bhesakala forest, among the Sunsumara peaks in the Bhagga country. At that time venerable Anuruddha lived in the western bamboo forest. When venerable Anuruddha was in his seclusion this discursive thought arose to him: ßThis Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom.
The Blessed One knowing the discursive thought in venerable Anuruddha's mind, as a strong man would stretch his bent arm or bend his stretched arm disappearing from the dear park in the Bhesakala forest, among the Sunsumara peaks in the Bhagga country appeared before venerable Anuruddha in the western bamboo forest. The Blessed One sat on the prepared seat and venerable Anuruddha too sat on a side. The Blessed One said to venerable Anuruddha:
Anuruddha, your discursive thoughts are the thoughts of a Great Man! -This Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom. Anuruddha, think of this eighth thought of a Great Man. -This Teaching is for the non-worldly, for those not attached to worldliness.
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire secluding the mind from sensual desires and demeritorious things, with thoughts and thought processes and with joy and pleasantness born of seclusion you will abide in the first higher state of mind.
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, overcoming thoughts and discursive thoughts, the mind internally appeased and brought to one point, you will abide in the second higher state of mind without thoughts and discursive thoughts with joy and pleasantness born of concentration.
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, with equanimity to joy and disenchantment will abide mindful and aware and experience pleasantness with the body too. You will abide in the third higher state of the mind, to which the noble ones say, `mindfully abiding in pleasantness with equanimity.' .
Anuruddha, when you think of these eight thoughts of a Great Man, if you desire, dispelling pleasantness and unpleasantness, earlier having dispelled pleasure and displeasure, you abide in the fourth higher state of the mind.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your rag robe will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a robe taken out of a wardrobe of a householder or the son of a householder full of garments of various colours.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your meal of morsel food will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a meal prepared for a householder or the son of a householder with fine rice, the dark seeds picked, with various soups and curries.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your dwelling at the root of a tree will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a gabled house of a householder or the son of a householder, well painted with doors and windows, to shut out the wind.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your spread of grass for bed and seat will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like a cushion in a carpeted room with deer skin hide with red cushions on either side, of a householder or the son of a householder.
Anuruddha, when you think of these eight thoughts of a Great Man and abide in the four higher states of the mind, the pleasant abidings here and now gained for nothing, easily and quickly, your medicine of putrid urine will be, for satisfaction, attachment without excitement, for a pleasant abiding and for extinction It would be like various medicine such as ghee, butter, oil and molasses of a householder or the son of a householder.
Anuruddha, even after the rains you abide in Ceti in the western bamboo forest. Venerable Anuruddha consented and The Blessed One advising venerable Anuruddha disappeared from the western bamboo forest and appeared in deer the park in the Bhesakala forest in the Bhagga country. The Blessed One sat on the prepared seat and addressed the bhikkhus:
Bhikkhus, there are eight thoughts of a Great Man, listen to them and attend carefully. What eight?
ßThis Teaching is for one with few desires, not for one with many desires. This Teaching is for one satisfied, not for one dissatisfied. This Teaching is for the secluded, not for one attached to company. This Teaching is for one with aroused effort, not for the lazy. This Teaching is for one with established mindfulness, not for one without mindfulness This Teaching is for the concentrated, not for the distracted. This Teaching is for the wise, not for those lacking in wisdom. This Teaching is for the non-worldly, for those not attached to worldliness.
Bhikkhus, it was said this Teaching is for one with few desires, not for one with many desires. Why was it said so? Here, the bhikkhu with few desires, thinks may others not know that am with few desires. The bhikkhu satisfied, thinks may others not know that am satisfied. The bhikkhu secluded, thinks may others not know that am secluded. The bhikkhu with aroused effort, thinks may others not know that am with aroused effort. The bhikkhu with established mindfulness, thinks may others not know that am with established mindfulness. The bhikkhu concentrated, thinks may others not know that am concentrated. The wise bhikkhu thinks may others not know that am wise. The bhikkhu not attached to worldliness, thinks may others not know that am not attached to worldliness. Bhikkhus, if it was said, this Teaching is for one with few desires, not for one with many desires, it was said on account of this.
Bhikkhus, it was said this Teaching is for the satisfied, not for the dissatisfied. Why was it said so? Here, the bhikkhu is satisfied with whatever gain of robes, morsel food, dwellings and requisites when ill. If it was said this Teaching is for the satisfied and not for the dissatisfied, it was said on account of this.
Bhikkhus, it was said this Teaching is for the secluded, not for those attached to company . Why was it said so? Here, the secluded bhikkhu may be approached by bhikkhus, bhikkhunis, lay disciples male and female, kings and kings' ministers, those of other sects and their disciples. When they come the bhikkhu is bent, inclined and turned to seclusion, enjoying loneliness and speaks to them with the one intention of dismissing them, sending them away. If it was said this Teaching is for the secluded and not for those attached to company, it was said on account of this.
Bhikkhus, it was said this Teaching is for those with aroused, not for the lazy. Why was it said so? Here, the bhikkhu abides with aroused effort to dispel demerit and to amass merit, firmly determined not to give up the main aim of meritorious things. If it was said this Teaching is for those with aroused effort and not for the lazy, it was said on account of this.
Bhikkhus, it was said this Teaching is for those with established mindfulness, not for the forgetful. Why was it said so? Here, the bhikkhu is endowed with the highest discrimination of mindfulness, recalling things heard and said long ago. If it was said this Teaching is for the satisfied and not for the dissatisfied, it was said on account of this.
Bhikkhus, it was said this Teaching is for the concentrated, not for the distracted. Why was it said so? Here, the bhikkhu secluded from sense desires ... re ... abides in the fourth higher state of the mind. If it was said this Teaching is for the concentrated and not for the distracted, it was said on account of this.
Bhikkhus, it was said this Teaching is for the wise, not for those lacking in wisdom. Why was it said so? Here, the bhikkhu becomes wise, endowed with the rising and fading nature of the five holding masses, to penetrate and see the destruction of unpleasantnes. If it was said this Teaching is for the wise and not for those lacking in wisdom, it was said on account of this.
Bhikkhus, it was said this Teaching is for those not attached to worldliness, not for those attached to worldliness. Why was it said so? Here, the bhikkhu's mind settles, delights and is released in the cessation of worldliness. If it was said this Teaching is for those not attached to worldliness and not for those attached to worldliness, it was said on account of this.
Venerable Anuruddha even after the rains abode in the western bamboo forest. Venerable Anuruddha abiding alone, withdrawn from the crowd, diligent to dispel before long attained that noble end of the holy life, for which the sons of clansmen rightfully leave the household and become homeless. He here and now, realizing it abode and knew birth is destroyed the holy life is lived, what should be done is done, there is nothing more to wish. Venerable Anuruddha became one of the noble ones and uttered this solemn utterance that moment: .
The noble Teacher in the world, knowing my thoughts
Approached me mentally by his psychic powers.
The enlightened one attached to non-worldliness,
Taught me non-worldliness and I got attached to the dispensation .
Realizing the threefold knowledge I did my duty in the dispensation.
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