AN8.1
Numbered Discourses 8.1
- Love
The Benefits of Love
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
What eight?
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. If you don’t penetrate any higher, you’ll be reborn in a realm of divinity.
You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
A mindful one who develops
limitless love
weakens the fetters,
seeing the ending of attachments.
Loving just one creature with a hateless heart
makes you a true person.
Sympathetic for all creatures,
a noble one creates abundant merit.
The royal potentates conquered this land
and traveled around sponsoring sacrifices—
horse sacrifice, human sacrifice,
the sacrifices of the ‘casting of the yoke-pin’,
These are not worth a sixteenth part
of the mind developed with love,
as all the constellations of stars
aren’t worth a sixteenth part of the moon’s light.
Don’t kill or cause others to kill,
don’t conquer or encourage others to conquer,
with love for all sentient beings,
you’ll have no enmity for anyone.”
AN8.2
Numbered Discourses 8.2
- Love
Wisdom
“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.
What eight?
It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.
This is the first cause.
When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘Why, sir, does it say this? What does that mean?’
Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
This is the second cause.
After hearing that teaching they perfect withdrawal of both body and mind.
This is the third cause.
A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
This is the fourth cause.
They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.
This is the fifth cause.
They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
This is the sixth cause.
When in the Saṅgha they don’t engage in motley talk or low talk.
Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
This is the seventh cause.
They meditate observing rise and fall in the five grasping aggregates.
‘Such is form, such is the origin of form, such is the disappearance of form.
Such is feeling, such is the origin of feeling, such is the disappearance of feeling.
Such is perception, such is the origin of perception, such is the disappearance of perception.
Such are choices, such is the origin of choices, such is the disappearance of choices.
Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’
This is the eighth cause.
Their spiritual companions esteem them:
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a keen sense of conscience and prudence for them, with warmth and respect.
Clearly this venerable knows and sees.’
This quality leads to fondness, respect, esteem, harmony, and unity.
‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions …
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
‘After hearing that teaching they perfect withdrawal of both body and mind.
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
‘This venerable is ethical …
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
‘This venerable is very learned, remembering and keeping what they’ve learned. …
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
‘This venerable lives with energy roused up …
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
‘When in the Saṅgha they don’t engage in motley talk or low talk.
Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence.
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
‘They meditate observing rise and fall in the five grasping aggregates. …
Clearly this venerable knows and sees.’
This quality also leads to fondness, respect, esteem, harmony, and unity.
These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.”
AN8.3
Numbered Discourses 8.3
- Love
Disliked (1st)
“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.
What eight?
It’s when a mendicant praises the disliked and criticizes the liked. They desire material things and honor. They lack conscience and prudence. They have corrupt wishes and wrong view.
A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.
A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired.
What eight?
It’s when a mendicant doesn’t praise the disliked and criticize the liked. They don’t desire material things and honor. They have conscience and prudence. They have few desires and right view.
A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.”
AN8.4
Numbered Discourses 8.4
- Love
Disliked (2nd)
“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.
What eight?
It’s when a mendicant desires material things, honor, and status. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions.
A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.
A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired.
What eight?
It’s when a mendicant doesn’t desire material things, honor, and status. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions.
A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.”
AN8.5
Numbered Discourses 8.5
- Love
Worldly Conditions (1st)
“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
What eight?
Gain and loss, fame and disgrace, blame and praise, pleasure and pain.
These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
Gain and loss, fame and disgrace,
blame and praise, and pleasure and pain.
These qualities among mankind are impermanent,
transient, and perishable.
An intelligent and mindful person knows these things,
seeing that they’re perishable.
Desirable things don’t disturb their mind,
nor are they repelled by the undesirable.
Both favoring and opposing
are cleared and disappeared, they are no more.
Knowing the stainless, sorrowless state,
they who have gone beyond rebirth
AN8.6
Numbered Discourses 8.6
- Love
Worldly Conditions (2nd)
“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions.
What eight?
Gain and loss, fame and disgrace, blame and praise, pleasure and pain.
These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.
An unlearned ordinary person encounters gain and loss, fame and disgrace, blame and praise, and pleasure and pain.
And so does a learned noble disciple.
What, then, is the difference between a learned noble disciple and an ordinary unlearned person?”
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Mendicants, an unlearned ordinary person encounters gain.
They don’t reflect:
‘I’ve encountered this gain.
It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
They encounter loss …
fame …
disgrace …
blame …
praise …
pleasure …
pain.
They don’t reflect:
‘I’ve encountered this pain.
It’s impermanent, suffering, and perishable.’ They don’t truly understand it.
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain occupy their mind.
They favor gain and oppose loss.
They favor fame and oppose disgrace.
They favor praise and oppose blame.
They favor pleasure and oppose pain.
Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
They’re not freed from suffering, I say.
A learned noble disciple encounters gain.
They reflect:
‘I’ve encountered this gain.
It’s impermanent, suffering, and perishable.’ They truly understand it.
They encounter loss …
fame …
disgrace …
blame …
praise …
pleasure …
pain.
They reflect:
‘I’ve encountered this pain.
It’s impermanent, suffering, and perishable.’ They truly understand it.
So gain and loss, fame and disgrace, blame and praise, and pleasure and pain don’t occupy their mind.
They don’t favor gain or oppose loss.
They don’t favor fame or oppose disgrace.
They don’t favor praise or oppose blame.
They don’t favor pleasure or oppose pain.
Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
They’re freed from suffering, I say.
This is the difference between a learned noble disciple and an unlearned ordinary person.
Gain and loss, fame and disgrace,
blame and praise, and pleasure and pain.
These qualities among mankind are impermanent,
transient, and perishable.
An intelligent and mindful person knows these things,
seeing that they’re perishable.
Desirable things don’t disturb their mind,
nor are they repelled by the undesirable.
Both favoring and opposing
are cleared and disappeared, they are no more.
Knowing the stainless, sorrowless state,
they who have gone beyond rebirth
AN8.7
Numbered Discourses 8.7
- Love
Devadatta’s Failure
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
There the Buddha spoke to the mendicants about Devadatta:
“Mendicants, it’s good for a mendicant to check their own failings from time to time.
It’s good for a mendicant to check the failings of others from time to time.
It’s good for a mendicant to check their own successes from time to time.
It’s good for a mendicant to check the successes of others from time to time.
Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
What eight?
Overcome and overwhelmed by gain …
loss …
fame …
disgrace …
honor …
dishonor …
corrupt wishes …
bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
It’s good for a mendicant, whenever they encounter it, to overcome gain …
loss …
fame …
disgrace …
honor …
dishonor …
corrupt wishes …
bad friendship.
What advantage does a mendicant gain by overcoming these eight things?
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
This is the advantage that a mendicant gains by overcoming these eight things.
So, mendicants, you should train like this:
‘Whenever we encounter it, we will overcome gain …
loss …
fame …
disgrace …
honor …
dishonor …
corrupt wishes …
bad friendship.’
That’s how you should train.”
AN8.8
Numbered Discourses 8.8
- Love
Uttara on Failure
At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā.
There Uttara addressed the mendicants:
“Mendicants, it’s good for a mendicant to check their own failings from time to time.
It’s good for a mendicant to check the failings of others from time to time.
It’s good for a mendicant to check their own successes from time to time.
It’s good for a mendicant to check the successes of others from time to time.”
Now at that time the great king Vessavaṇa was on his way from the north to the south on some business.
He heard Venerable Uttara teaching this to the mendicants on Saṅkheyyaka Mountain.
Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the thirty-three, as easily as a strong person would extend or contract their arm.
Then he went up to Sakka, lord of gods, and said to him:
“Please good fellow, you should know this.
Venerable Uttara is teaching the mendicants on Saṅkheyyaka Mountain in this way:
‘It’s good for a mendicant from time to time to check their own failings. …
the failings of others …
their own successes …
the successes of others.’”
Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the thirty-three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara.
Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him:
“Is it really true, sir, that you teach the mendicants in this way:
‘It’s good for a mendicant from time to time to check their own failings …
the failings of others …
their own successes …
the successes of others’?”
“Indeed, lord of gods.”
“Sir, did this teaching come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?”
“Well then, lord of gods, I shall give you a simile.
For by means of a simile some sensible people understand the meaning of what is said.
Suppose there was a large heap of grain not far from a town or village.
And a large crowd were to take away grain
with carrying poles, baskets, hip sacks, or their cupped hands.
If someone were to go to that crowd and ask them
where they got the grain from, how should that crowd rightly reply?”
“Sir, they should reply that they took it from the large heap of grain.”
“In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
Both myself and others rely completely on that when we speak.”
“It’s incredible, sir, it’s amazing!
How well this was said by Venerable Uttara!
‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha.
Both myself and others rely completely on that when we speak.’
At one time, Honorable Uttara, the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
There the Buddha spoke to the mendicants about Devadatta:
‘Mendicants, it’s good for a mendicant from time to time to check their own failings …
the failings of others …
their own successes …
the successes of others.
Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
What eight?
Overcome and overwhelmed by gain …
loss …
fame …
disgrace …
honor …
dishonor …
corrupt wishes …
bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.
It’s good for a mendicant, whenever they encounter it, to overcome gain …
loss …
fame …
disgrace …
honor …
dishonor …
corrupt wishes …
bad friendship.
What advantage does a mendicant gain by overcoming these eight things?
The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them.
This is the advantage that a mendicant gains by overcoming these eight things.
So you should train like this:
“Whenever we encounter it, we will overcome gain …
loss …
fame …
disgrace …
honor …
dishonor …
corrupt wishes …
bad friendship.”
That’s how you should train.’
Honorable Uttara, this exposition of the teaching is not established anywhere in the four assemblies—
monks, nuns, laymen, and laywomen.
Sir, learn this exposition of the teaching!
Memorize this exposition of the teaching!
Remember this exposition of the teaching!
Sir, this exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.”
AN8.9
Numbered Discourses 8.9
- Love
Nanda
“Mendicants, you could rightly call Nanda ‘Gentleman’,
‘strong’,
‘lovely’,
and ‘lustful’.
How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?
This is how Nanda guards the sense doors.
If he has to look to the east, he wholeheartedly concentrates before looking, thinking:
‘When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
In this way he’s aware of the situation.
If he has to look to the west …
north …
south …
up …
down …
If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking:
‘When I survey the intermediate directions, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’
In this way he’s aware of the situation.
This is how Nanda guards the sense doors.
This is how Nanda eats in moderation.
Nanda reflects rationally on the food he eats:
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’
This is how Nanda eats in moderation.
This is how Nanda is committed to wakefulness.
Nanda practices walking and sitting meditation by day, purifying his mind from obstacles.
In the first watch of the night, he continues to practice walking and sitting meditation.
In the middle watch, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
In the last watch, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles.
This is how Nanda is committed to wakefulness.
This is how Nanda has mindfulness and situational awareness.
Nanda knows feelings as they arise, as they remain, and as they go away.
He knows perceptions as they arise, as they remain, and as they go away.
He knows thoughts as they arise, as they remain, and as they go away.
This is how Nanda has mindfulness and situational awareness.
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?”
AN8.10
Numbered Discourses 8.10
- Love
Trash
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Now at that time the mendicants accused a mendicant of an offense.
The accused mendicant dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.
Then the Buddha said to the mendicants,
“Mendicants, throw this individual out!
Throw this individual out!
This individual should be shown the door.
Why should you be vexed by an outsider?
Take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.
Suppose in a growing field of barley some bad barley appeared, just useless trash.
Its roots, stem, and leaves would look just the same as the healthy barley.
That is, so long as the head doesn’t appear.
But when the head appears, they know that it’s
bad barley, just useless trash.
When they realize this they pull it up by the roots and throw it outside the field.
Why is that?
So that it doesn’t spoil the good barley.
In the same way, take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.
Suppose that a large heap of grain is being winnowed. The grains that are firm and solid form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side.
The owners take a broom and sweep them even further away.
Why is that?
So that it doesn’t spoil the good grain.
In the same way, take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.
Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood,
where he’d knock various trees with the axe. The trees that were firm and solid made a cracking sound.
But the trees that were rotten inside, decomposing and decayed, made a thud.
He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well.
In the same way, take a case where a certain individual looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
That is, so long as the mendicants don’t notice his offense.
But when the mendicants notice the offense, they know that he’s
a corrupt ascetic, just useless trash.
When they realize this they send him away.
Why is that?
So that he doesn’t corrupt good-natured mendicants.
By living together, know that
they’re irritable, with corrupt wishes,
offensive, stubborn, and contemptuous,
jealous, stingy, and devious.
They speak to people with a voice
so smooth, just like an ascetic.
But they act in secret, with their bad views
and their lack of regard for others.
You should recognize them for what they are:
a creep and liar.
Then having gathered in harmony,
you should expel them.
Throw out the trash!
Get rid of the rubbish!
And sweep away the scraps—
they’re not ascetics, they just think they are.
When you’ve thrown out those of corrupt wishes,
of bad behavior and alms-resort,
dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, alert,
you’ll make an end of suffering.”
AN8.11
Numbered Discourses 8.11
- The Great Chapter
At Verañjā
So I have heard.
At one time the Buddha was staying in Verañjā at the root of a neem tree dedicated to Naḷeru.
Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, I have heard that
the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
And this is indeed the case,
for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
This is not appropriate, worthy Gotama.”
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!”
“Worthy Gotama lacks taste.”
“There is, brahmin, a sense in which you could rightly say
that I lack taste.
For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
In this sense you could rightly say that I lack taste.
But that’s not what you’re talking about.”
“Worthy Gotama is indelicate.”
“There is, brahmin, a sense in which you could rightly say
that I’m indelicate.
For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
In this sense you could rightly say that I’m indelicate.
But that’s not what you’re talking about.”
“Worthy Gotama is a teacher of inaction.”
“There is, brahmin, a sense in which you could rightly say that
I’m a teacher of inaction.
For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
In this sense you could rightly say that I’m a teacher of inaction.
But that’s not what you’re talking about.”
“Worthy Gotama is a teacher of annihilationism.”
“There is, brahmin, a sense in which you could rightly say that
I’m a teacher of annihilationism.
For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things.
In this sense you could rightly say that I’m a teacher of annihilationism.
But that’s not what you’re talking about.”
“Worthy Gotama is disgusted.”
“There is, brahmin, a sense in which you could rightly say that
I’m disgusted.
For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.
In this sense you could rightly say that I’m disgusted.
But that’s not what you’re talking about.”
“Worthy Gotama is an exterminator.”
“There is, brahmin, a sense in which you could rightly say that
I’m an exterminator.
For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things.
In this sense you could rightly say that I’m an exterminator.
But that’s not what you’re talking about.”
“Worthy Gotama is a mortifier.”
“There is, brahmin, a sense in which you could rightly say that
I’m a mortifier.
For I say that bad conduct by way of body, speech, and mind should be mortified.
I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
In this sense you could rightly say that I’m a mortifier.
But that’s not what you’re talking about.”
“Worthy Gotama is gutless.”
“There is, brahmin, a sense in which you could rightly say that
I am gutless.
I say that a gutless person is someone who has given up future wombs and regeneration into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One has given up future wombs and regeneration into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
In this sense you could rightly say that I am gutless.
But that’s not what you’re talking about.
Suppose, brahmin, there was a chicken with eight or ten or twelve eggs.
And she properly sat on them to keep them warm and incubated.
Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”
“Worthy Gotama, that should be called the eldest. For it is the eldest among them.”
“In the same way, in this population lost in ignorance, swaddled in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
So, brahmin, I am the eldest and the first in the world.
My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed and unified in samādhi.
Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.
This was the first knowledge, which I achieved in the first watch of the night.
Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
This was my first breaking out, like a chick breaking out of the eggshell.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.
This was the second knowledge, which I achieved in the middle watch of the night.
Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
This was my second breaking out, like a chick breaking out of the eggshell.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
When it was freed, I knew it was freed.
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’
This was the third knowledge, which I achieved in the last watch of the night.
Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
This was my third breaking out, like a chick breaking out of the eggshell.”
When he said this, the brahmin Verañja said to the Buddha:
“The worthy Gotama is the eldest! The worthy Gotama is the best!
Excellent, worthy Gotama! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
AN8.12
Numbered Discourses 8.12
- The Great Chapter
With Sīha
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly.
He thought,
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Then General Sīha went to the Jain ascetic of the Ñātika clan and said to him,
“Sir, I’d like to go to see the ascetic Gotama.”
“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction?
For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”
Then Sīha’s determination to go and see the Buddha died down.
For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
And for a second time Sīha thought:
“Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Then General Sīha went to the Jain Ñātika …
Then for a second time Sīha’s determination to go and see the Buddha died down.
For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
And for a third time Sīha thought,
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
What can these Jains do to me, whether I take leave of them or not?
Why don’t I, without taking leave of them, go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha.
He went by carriage as far as the terrain allowed, then descended and went by foot.
Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, I have heard this:
‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?
For we don’t want to misrepresent the Blessed One.”
“There is, Sīha, a sense in which you could rightly say that
I believe in inaction, I teach inaction, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I believe in action, I teach action, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I’m disgusted, I teach disgust, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I’m an exterminator, I teach extermination, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I’m a mortifier, I teach mortification, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I’m gutless, I teach gutlessness, and I guide my disciples in that way.
And there is a sense in which you could rightly say that
I’m ambitious, I teach ambition, and I guide my disciples in that way.
And what’s the sense in which you could rightly say that
I believe in inaction, I teach inaction, and I guide my disciples in that way?
I teach inaction regarding bad bodily, verbal, and mental conduct,
and the many kinds of unskillful things.
In this sense you could rightly say that I teach inaction.
And what’s the sense in which you could rightly say that
I believe in action, I teach action, and I guide my disciples in that way?
I teach action regarding good bodily, verbal, and mental conduct,
and the many kinds of skillful things.
In this sense you could rightly say that I teach action.
And what’s the sense in which you could rightly say that
I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?
I teach the annihilation of greed, hate, and delusion,
and the many kinds of unskillful things.
In this sense you could rightly say that I teach annihilationism.
And what’s the sense in which you could rightly say that
I’m disgusted, I teach disgust, and I guide my disciples in that way?
I’m disgusted by bad conduct by way of body, speech, and mind,
and by attainment of the many kinds of unskillful things.
In this sense you could rightly say that I’m disgusted.
And what’s the sense in which you could rightly say that
I’m an exterminator, I teach extermination, and I guide my disciples in that way?
I teach the extermination of greed, hate, and delusion,
and the many kinds of unskillful things.
In this sense you could rightly say that I’m an exterminator.
And what’s the sense in which you could rightly say that
I’m a mortifier, I teach mortification, and I guide my disciples in that way?
I say that bad conduct by way of body, speech, and mind should be mortified.
I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
In this sense you could rightly say that I’m a mortifier.
And what’s the sense in which you could rightly say that
I’m gutless, I teach gutlessness, and I guide my disciples in that way?
I say that a gutless person is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
The Realized One has given up future wombs and regeneration into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
In this sense you could rightly say that I’m gutless.
And what’s the sense in which you could rightly say that
I’m ambitious, I teach ambition, and I guide my disciples in that way?
I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.
In this sense you could rightly say that I’m ambitious.”
When he said this, General Sīha said to the Buddha,
“Excellent, sir! Excellent!
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Vesālī, saying:
‘General Sīha has become our disciple!’
And yet the Buddha tells me to act after careful consideration.
For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to
consider giving to the Jain ascetics when they come.
Sir, I have heard that
the ascetic Gotama says this:
‘Gifts should only be given to me, and to my disciples.
Only what is given to me is very fruitful, not what is given to others.
Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
Yet the Buddha encourages me to give to the Jain ascetics.
Well, sir, we’ll know the proper time for that.
For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Then the Buddha taught Sīha step by step, with
a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
suffering, its origin, its cessation, and the path.
Just as a clean cloth rid of stains would properly absorb dye,
in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha:
“Everything that is liable to arise is liable to cease.”
Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,
“Sir, would the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me?”
The Buddha consented with silence.
Then, knowing that the Buddha had consented, Sīha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then Sīha addressed a certain man,
“My man, please find out if there is any meat ready for sale.”
And when the night had passed General Sīha had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying,
“Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat down on the seat spread out together with the Saṅgha of mendicants.
Now at that time many Jain ascetics in Vesālī went from street to street and from square to square, calling out with raised arms:
“Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”
Then a certain person went up to Sīha and whispered in his ear,
“Please sir, you should know this.
Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms:
‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”
“Enough, master. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.
They’ll never stop misrepresenting the Buddha with their incorrect, hollow, false, untruthful claims.
We would never deliberately take the life of a living creature, not even for life’s sake.”
Then Sīha served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.
AN8.13
Numbered Discourses 8.13
- The Great Chapter
A Thoroughbred
“Mendicants, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship.
What eight?
It’s when a fine royal thoroughbred is well born on both
the mother’s and the father’s sides.
He’s bred in the region fine thoroughbreds come from.
Whatever food he’s given,
fresh or dry,
he eats carefully, without making a mess.
He’s disgusted by sitting or lying down in excrement or urine.
He’s gentle and pleasant to live with, and he doesn’t upset the other horses.
He openly shows his tricks, bluffs, ruses, and feints to his trainer,
so the trainer can try to subdue them.
He carries his load, determining:
‘Whether or not the other horses carry their loads, I’ll carry mine.’
He always walks in a straight path.
He’s strong, and stays strong even until death.
A fine royal thoroughbred with these eight factors is worthy of a king. …
In the same way, a mendicant with eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.
What eight?
It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Whatever food they’re given,
coarse or fine,
they eat carefully, without bother.
They’re disgusted with bad conduct by way of body, speech, or mind,
and by attainment of the many kinds of unskillful things.
They’re gentle and pleasant to live with, and they don’t upset the other mendicants.
They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions,
so they can try to subdue them.
They do their training, determining:
‘Whether or not the other mendicants do their training, I’ll do mine.’
They always walk in a straight path.
And here the straight path is
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
They’re energetic:
‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’
A mendicant with these eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN8.14
Numbered Discourses 8.14
- The Great Chapter
A Wild Colt
“Mendicants, I will teach you about eight wild colts and eight defects in horses, and about eight wild people and eight defects in people.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“And what, mendicants, are the eight wild colts and eight defects in horses?
Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them.
Some wild colts are like that.
This is the first defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod.
Some wild colts are like that.
This is the second defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the draft-pole off their thigh and trample it.
Some wild colts are like that.
This is the third defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track.
Some wild colts are like that.
This is the fourth defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs.
Some wild colts are like that.
This is the fifth defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want.
Some wild colts are like that.
This is the sixth defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.
Some wild colts are like that.
This is the seventh defect of a horse.
Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Some wild colts are like that.
This is the eighth defect of a horse.
These are the eight wild colts and the eight defects in horses.
And what are the eight wild people and eight defects in people?
Firstly, the mendicants accuse a mendicant of an offense.
But the accused mendicant evades it by saying they don’t remember.
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them.
Some wild people are like that.
This is the first defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant objects to the accuser:
‘What has an incompetent fool like you got to say?
How on earth could you imagine you’ve got something worth saying!’
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod.
Some wild people are like that.
This is the second defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant retorts to the accuser:
‘Well, you’ve fallen into an offense named such-and-such. You should deal with that first.’
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the draft-pole off their thigh and trample it.
Some wild people are like that.
This is the third defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant dodges the issue, distracts the discussion with irrelevant points, and displays annoyance, hate, and bitterness.
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track.
Some wild people are like that.
This is the fourth defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant gesticulates while speaking in the middle of the Saṅgha.
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs.
Some wild people are like that.
This is the fifth defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want.
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want.
Some wild people are like that.
This is the sixth defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent.
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post.
Some wild people are like that.
This is the seventh defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense.
But the accused mendicant says this:
‘Why are you venerables making so much of an issue over me? Now I’ll resign the training and return to a lesser life.’
When they have resigned the training, they say:
‘Well, venerables, are you happy now?’
I say that this individual is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Some wild people are like that.
This is the eighth defect of a person.
These are the eight wild people and eight defects in people.”
AN8.15
Numbered Discourses 8.15
- The Great Chapter
Stains
“Mendicants, there are these eight stains.
What eight?
Not rehearsing is the stain of hymns.
Neglect is the stain of houses.
Laziness is the stain of beauty.
Negligence is a guard’s stain.
Misconduct is a woman’s stain.
Stinginess is a giver’s stain.
Bad, unskillful qualities are a stain in this world and the next.
Worse than any of these is ignorance, the worst stain of all.
These are the eight stains.
Not rehearsing is the stain of hymns.
The stain of houses is neglect.
Laziness is the stain of beauty.
A guard’s stain is negligence.
Misconduct is a woman’s stain.
A giver’s stain is stinginess.
Bad qualities are a stain
in this world and the next.
But a worse stain than these
is ignorance, the worst stain of all.”
AN8.16
Numbered Discourses 8.16
- The Great Chapter
Going on a Mission
“Mendicants, a mendicant with eight qualities is worthy of going on a mission.
What eight?
It’s a mendicant who learns and educates others. They memorize and remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause quarrels.
A mendicant with these eight qualities is worthy of going on a mission.
Having eight qualities Sāriputta is worthy of going on a mission.
What eight?
He learns and educates others. He memorizes and remembers. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause quarrels.
Having these eight qualities Sāriputta is worthy of going on a mission.
They don’t tremble when arriving
at an assembly of fierce debaters.
They don’t miss out any words,
or conceal the instructions.
Their words aren’t poisoned,
and they don’t tremble when questioned.
Such a mendicant
is worthy of going on a mission.”
AN8.17
Numbered Discourses 8.17
- The Great Chapter
Catching (1st)
“Mendicants, a woman catches a man using eight features.
What eight?
With weeping,
laughing,
speaking,
appearance,
gifts of wildflowers,
scents,
tastes,
and touches.
A woman catches a man using these eight features.
But those beings who are caught by touch are well and truly caught.”
AN8.18
Numbered Discourses 8.18
- The Great Chapter
Catching (2nd)
“Mendicants, a man catches a woman using eight features.
What eight?
With weeping,
laughing,
speaking,
appearance,
gifts of wildflowers,
scents,
tastes,
and touches.
A man catches a woman using these eight features.
But those beings who are caught by touch are well and truly caught.”
AN8.19
Numbered Discourses 8.19
- The Great Chapter
With Pahārāda
At one time the Buddha was staying in Verañjā at the root of a neem tree dedicated to Naḷeru.
Then Pahārāda, lord of titans, went up to the Buddha, bowed, and stood to one side. The Buddha said to him,
“Well, Pahārāda, do the titans love the ocean?”
“Sir, they do indeed.”
“But seeing what incredible and amazing things do the titans love the ocean?”
“Sir, seeing eight incredible and amazing things the titans love the ocean.
What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
This is the first thing the titans love about the ocean.
Furthermore, the ocean is consistent and doesn’t overflow its boundaries.
This is the second thing the titans love about the ocean.
Furthermore, the ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach.
This is the third thing the titans love about the ocean.
Furthermore, when they reach the ocean, all the great rivers—that is,
the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply reckoned as ‘the ocean’.
This is the fourth thing the titans love about the ocean.
Furthermore, for all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up.
This is the fifth thing the titans love about the ocean.
Furthermore, the ocean has just one taste, the taste of salt.
This is the sixth thing the titans love about the ocean.
Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds.
This is the seventh thing the titans love about the ocean.
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
This is the eighth thing the titans love about the ocean.
Seeing these eight incredible and amazing things the titans love the ocean.
Well, sir, do the mendicants love this teaching and training?”
“They do indeed, Pahārāda.”
“But seeing how many incredible and amazing things do the mendicants love this teaching and training?”
“Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.
What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
This is the first thing the mendicants love about this teaching and training.
The ocean is consistent and doesn’t overflow its boundaries.
In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life.
This is the second thing the mendicants love about this teaching and training.
The ocean doesn’t accommodate a carcass, but quickly carries it to the shore and strands it on the beach.
In the same way, the Saṅgha doesn’t accommodate an individual who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. But they quickly gather and expel them. Even if they are sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
This is the third thing the mendicants love about this teaching and training.
When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply reckoned as ‘the ocean’.
In the same way, when they go forth from the lay life to homelessness, all four classes—aristocrats, brahmins, peasants, and menials—lose their former names and clans and are simply reckoned as ‘ascetics who follow the Sakyan’.
This is the fourth thing the mendicants love about this teaching and training.
For all the world’s streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up.
In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up.
This is the fifth thing the mendicants love about this teaching and training.
The ocean has just one taste, the taste of salt.
In the same way, this teaching and training has one taste, the taste of freedom.
This is the sixth thing the mendicants love about this teaching and training.
The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds.
In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
This is the seventh thing the mendicants love about this teaching and training.
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
This is the eighth thing the mendicants love about this teaching and training.
Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.”
AN8.20
Numbered Discourses 8.20
- The Great Chapter
Sabbath
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
And then, as the night was getting late, in the first watch of the night, Venerable Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said,
“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha of monks has been sitting long.
Please, sir, may the Buddha recite the monastic code to the monks.”
But when he said this, the Buddha kept silent.
For a second time, as the night was getting late, in the middle watch of the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said,
“Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha of monks has been sitting long.
Please, sir, may the Buddha recite the monastic code to the monks.”
But for a second time the Buddha kept silent.
For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha and said,
“Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night.
And the Saṅgha has been sitting long.
Please, sir, may the Buddha recite the monastic code to the monks.”
“Ānanda, the assembly is not pure.”
Then Venerable Mahāmoggallāna thought,
“Who is the Buddha talking about?”
Then he focused on encompassing the minds of everyone in the Saṅgha.
He saw that unethical individual, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved, sitting in the middle of the Saṅgha.
When he saw him he rose from his seat, went up to him and said,
“Get up, reverend. The Buddha has seen you.
You can’t live in communion with the monks.”
But when he said this, that individual kept silent.
For a second time
and a third time,
he asked that monk to leave.
But for a third time that individual kept silent.
Then Venerable Mahāmoggallāna took that individual by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him,
“I have ejected that individual.
The assembly is pure.
Please, sir, may the Buddha recite the monastic code to the monks.”
“It’s incredible, Moggallāna, it’s amazing,
how that futile man waited to be taken by the arm!”
Then the Buddha said to the monks:
“Now, monks, you should perform the sabbath and recite the monastic code.
From this day forth, I will not perform the sabbath or recite the monastic code.
It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly.
Seeing these eight incredible and amazing things the titans love the ocean.
What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
This is the first thing the titans love about the ocean.
(Tell in full as in the previous discourse.)
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
This is the eighth thing the titans love about the ocean.
Seeing these eight incredible and amazing things the titans love the ocean.
In the same way, seeing eight incredible and amazing things, monks, the mendicants love this teaching and training.
What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
This is the first thing the mendicants love about this teaching and training. …
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
This is the eighth thing the mendicants love about this teaching and training.
Seeing these eight incredible and amazing things, the mendicants love this teaching and training.”
AN8.21
Numbered Discourses 8.21
- Householders
With Ugga of Vesālī
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
There the Buddha addressed the mendicants:
“Mendicants, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible qualities.”
That is what the Buddha said.
When he had spoken, the Holy One rose from his seat and entered his dwelling.
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat down on the seat spread out.
Then Ugga of Vesālī went up to that mendicant, bowed, and sat down to one side. The mendicant said to him:
“Householder, the Buddha declared that you have eight amazing and incredible qualities.
What are the eight qualities that he spoke of?”
“Sir, I don’t know
what eight amazing and incredible qualities the Buddha was referring to.
But these eight amazing and incredible qualities are found in me.
Listen and apply your mind well, I will speak.”
“Yes, householder,” replied the mendicant.
Ugga of Vesālī said this:
“Sir, when I first saw the Buddha off in the distance,
my heart was inspired as soon as I saw him.
This is the first incredible and amazing quality found in me.
With confident heart I paid homage to the Buddha.
The Buddha taught me step by step,
with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
suffering, its origin, its cessation, and the path.
Just as a clean cloth rid of stains would properly absorb dye,
in that very seat the stainless, immaculate vision of the Dhamma arose in me:
‘Everything that is liable to arise is liable to cease.’
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.
Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with chastity as the fifth.
This is the second incredible and amazing quality found in me.
I had four teenage wives.
And I went to them and said:
‘Sisters, I’ve undertaken the five training rules with chastity as fifth.
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Or would you prefer if I gave you to another man?’
When I said this, my eldest wife said to me:
‘Master, please give me to a man named so-and-so.’
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
But I can’t recall getting upset while giving away my teenage wife.
This is the third incredible and amazing quality found in me.
And though my family has wealth,
it’s shared without reserve with ethical people of good character.
This is the fourth incredible and amazing quality found in me.
When I pay homage to a mendicant,
I do so carefully, not carelessly.
This is the fifth incredible and amazing quality found in me.
If that venerable teaches me the Dhamma,
I listen carefully, not carelessly.
But if they don’t teach me the Dhamma, I teach them.
This is the sixth incredible and amazing quality found in me.
It’s not unusual for deities to come to me and announce:
‘Householder, the Buddha’s teaching is well explained!’
When they say this I say to them:
‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’
But I don’t recall getting too excited by the fact that
the deities come to me, and I have a conversation with them.
This is the seventh incredible and amazing quality found in me.
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.
This is the eighth incredible and amazing quality found in me.
These eight amazing and incredible qualities are found in me.
But I don’t know
what eight amazing and incredible qualities the Buddha was referring to.”
Then that mendicant, after taking almsfood in Ugga of Vesālī’s home, rose from his seat and left.
Then after the meal, on his return from almsround, he went to the Buddha, bowed, and sat down to one side.
He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said:
“Good, good, mendicant!
When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you.
You should remember the householder Ugga of Vesālī as someone who possesses these eight amazing and incredible qualities.”
AN8.22
Numbered Discourses 8.22
- Householders
With Uggata of Elephant Village
At one time the Buddha was staying in the land of the Vajjis at Elephant Village.
There the Buddha addressed the mendicants:
“Mendicants, you should remember the householder Uggata of Elephant Village as someone who has eight amazing and incredible qualities.”
That is what the Buddha said.
When he had spoken, the Holy One rose from his seat and entered his dwelling.
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Uggata of Elephant Village, where he sat down on the seat spread out.
Then Uggata of Elephant Village went up to that mendicant, bowed, and sat down to one side. The mendicant said to him:
“Householder, the Buddha declared that you have eight amazing and incredible qualities.
What are the eight qualities that he spoke of?”
“Sir, I don’t know
what eight amazing and incredible qualities the Buddha was referring to.
But these eight amazing and incredible qualities are found in me.
Listen and apply your mind well, I will speak.”
“Yes, householder,” replied the mendicant.
Uggata of Elephant Village said this:
“Sir, when I first saw the Buddha off in the distance I was partying in the Dragon’s Park.
My heart was inspired as soon as I saw him, and I sobered up.
This is the first incredible and amazing quality found in me.
With confident heart I paid homage to the Buddha.
The Buddha taught me step by step, with
a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
suffering, its origin, its cessation, and the path.
Just as a clean cloth rid of stains would properly absorb dye,
in that very seat the stainless, immaculate vision of the Dhamma arose in me:
‘Everything that is liable to arise is liable to cease.’
I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with chastity as the fifth.
This is the second incredible and amazing quality found in me.
I had four teenage wives.
And I went to them and said:
‘Sisters, I’ve undertaken the five training rules with chastity as fifth.
If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families.
Or would you prefer if I gave you to another man?’
When I said this, my eldest wife said to me:
‘Master, please give me to the man named so-and-so.’
Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water.
But I can’t recall getting upset while giving away my teenage wife.
This is the third incredible and amazing quality found in me.
And though my family has wealth,
it’s shared without reserve with ethical people of good character.
This is the fourth incredible and amazing quality found in me.
When I pay homage to a mendicant,
I do so carefully, not carelessly.
If that venerable teaches me the Dhamma,
I listen carefully, not carelessly.
But if they don’t teach me the Dhamma, I teach them.
This is the fifth incredible and amazing quality found in me.
It’s not unusual for deities to come to me when the Saṅgha has been invited and announce:
‘Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’
But while I’m serving the Saṅgha I don’t recall thinking:
‘Let me give this one just a little, and that one a lot.’
Rather, I give impartially.
This is the sixth incredible and amazing quality found in me.
It’s not unusual for deities to come to me and announce:
‘Householder, the Buddha’s teaching is well explained!’
When they say this I say to them:
‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’
But I don’t recall getting too excited by the fact that
the deities come to me, and I have a conversation with them.
This is the seventh incredible and amazing quality found in me.
If I pass away before the Buddha, it would be no wonder if the Buddha declares of me:
‘The householder Uggata of Elephant Village is bound by no fetter that might return him to this world.’
This is the eighth incredible and amazing quality found in me.
These eight amazing and incredible qualities are found in me.
But I don’t know
what eight amazing and incredible qualities the Buddha was referring to.”
Then that mendicant, after taking almsfood in Uggata of Elephant Village’s home, rose from his seat and left.
Then after the meal, on his return from almsround, he went to the Buddha, bowed, and sat down to one side.
He informed the Buddha of all he had discussed with the householder Uggata of Elephant Village. The Buddha said:
“Good, good, mendicant!
When I declared that the householder Uggata of Elephant Village was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you.
You should remember the householder Uggata of Elephant Village as someone who has these eight amazing and incredible qualities.”
AN8.23
Numbered Discourses 8.23
- Householders
With Hatthaka (1st)
At one time the Buddha was staying near Āḷavī, at Āḷavī’s premier shrine.
There the Buddha addressed the mendicants:
“Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible qualities.
What seven?
He’s faithful,
ethical,
conscientious,
prudent,
learned,
generous,
and wise.
You should remember the householder Hatthaka of Āḷavī as someone who possesses these seven amazing and incredible qualities.”
That is what the Buddha said.
When he had spoken, the Holy One rose from his seat and entered his dwelling.
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat down on the seat spread out.
Then Hatthaka went up to that mendicant, bowed, and sat down to one side. The mendicant said to Hatthaka:
“Respectable sir, the Buddha declared that you have seven amazing and incredible qualities.
What seven?
He said that you’re faithful,
ethical,
conscientious,
prudent,
learned,
generous,
and wise.
The Buddha declared that you possess these seven amazing and incredible qualities.”
“But sir, I trust that no white-clothed lay people were present?”
“No, there weren’t any white-clothed lay people present.”
“That’s good, sir.”
Then that mendicant, after taking almsfood in Hatthaka of Āḷavī’s home, rose from his seat and left.
Then after the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said:
“Good, good, mendicant!
That gentleman has few wishes.
He doesn’t want his own good qualities to be made known to others.
Well then, mendicant, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible quality, that is, fewness of wishes.”
AN8.24
Numbered Discourses 8.24
- Householders
With Hatthaka (2nd)
At one time the Buddha was staying near Āḷavī, at Āḷavī’s premier shrine.
Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka:
“Hatthaka, you have a large congregation.
How do you bring together such a large congregation?”
“Sir, I bring together such a large congregation by using the four ways of being inclusive as taught by the Buddha.
When I know that they
can be included by a gift, I include them by giving a gift.
When I know that they
can be included by kindly words, I include them by kindly words.
When I know that they
can be included by taking care of them, I include them by caring for them.
When I know that they
can be included by equality, I include them by treating them equally.
But also, worthy sir, my family is wealthy.
They wouldn’t think that a poor person was worth listening to in the same way.”
“Good, good, Hatthaka!
This is the right way to bring together a large congregation.
Whether in the past, future, or present, all those who have brought together a large congregation have done so by using these four ways of being inclusive.”
Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then, not long after Hatthaka had left, the Buddha addressed the mendicants:
“Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible qualities.
What eight?
He’s faithful,
ethical,
conscientious,
prudent,
learned,
generous,
wise,
and has few wishes.
You should remember the householder Hatthaka of Āḷavī as someone who possesses these eight amazing and incredible qualities.”
AN8.25
Numbered Discourses 8.25
- Householders
With Mahānāma
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, how is a lay follower defined?”
“Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha,
you’re considered to be a lay follower.”
“But how is an ethical lay follower defined?”
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor,
they’re considered to be an ethical lay follower.”
“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same.
They’re accomplished in ethical conduct, but don’t encourage others to do the same.
They’re accomplished in generosity, but don’t encourage others to do the same.
They like to see the mendicants, but don’t encourage others to do the same.
They like to hear the true teaching, but don’t encourage others to do the same.
They readily memorize the teachings they’ve heard, but don’t encourage others to do the same.
They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same.
Understanding the meaning and the teaching, they practice in line with the teaching, but they don’t encourage others to do the same.
That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“But how do we define a lay follower who is practicing to benefit both themselves and others?”
“A lay follower is accomplished in faith and encourages others to do the same.
They’re accomplished in ethical conduct and encourage others to do the same.
They’re accomplished in generosity and encourage others to do the same.
They like to see the mendicants and encourage others to do the same.
They like to hear the true teaching and encourage others to do the same.
They readily memorize the teachings they’ve heard and encourage others to do the same.
They examine the meaning of the teachings they’ve memorized and encourage others to do the same.
Understanding the meaning and the teaching, they practice in line with the teaching and they encourage others to do the same.
That’s how we define a lay follower who is practicing to benefit both themselves and others.”
AN8.26
Numbered Discourses 8.26
- Householders
With Jīvaka
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, how is a lay follower defined?”
“Jīvaka, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha,
you’re considered to be a lay follower.”
“But how is an ethical lay follower defined?”
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor,
they’re considered to be an ethical lay follower.”
“But how do we define a lay follower who is practicing to benefit themselves, not others?”
“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the mendicants … they like to hear the true teaching … they memorize the teachings … they examine the meaning …
Understanding the meaning and the teaching, they practice in line with the teaching, but they don’t encourage others to do the same.
That’s how we define a lay follower who is practicing to benefit themselves, not others.”
“But how do we define a lay follower who is practicing to benefit both themselves and others?”
“A lay follower is accomplished in faith and encourages others to do the same.
They’re accomplished in ethical conduct and encourage others to do the same.
They’re accomplished in generosity and encourage others to do the same.
They like to see the mendicants and encourage others to do the same.
They like to hear the true teaching and encourage others to do the same.
They readily memorize the teachings they’ve heard and encourage others to do the same.
They examine the meaning of the teachings they’ve memorized and encourage others to do the same.
Understanding the meaning and the teaching, they practice in line with the teaching and they encourage others to do the same.
That’s how we define a lay follower who is practicing to benefit both themselves and others.”
AN8.27
Numbered Discourses 8.27
- Householders
Powers (1st)
“Mendicants, there are these eight powers.
What eight?
Crying is the power of babies. Anger is the power of ladies. Weapons are the power of bandits. Authority is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins.
These are the eight powers.”
AN8.28
Numbered Discourses 8.28
- Householders
Powers (2nd)
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim:
‘My defilements have ended’?”
“Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim:
‘My defilements have ended.’
What eight?
Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
This is a power that a mendicant who has ended the defilements relies on to claim:
‘My defilements have ended.’
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
This is a power that a mendicant who has ended the defilements relies on to claim:
‘My defilements have ended.’
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences.
This is a power that a mendicant who has ended the defilements relies on to claim:
‘My defilements have ended.’
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation.
This is a power that a mendicant who has ended the defilements relies on to claim:
‘My defilements have ended.’
Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power …
the five faculties …
the seven awakening factors …
the noble eightfold path.
This is a power that a mendicant who has ended the defilements relies on to claim:
‘My defilements have ended.’
A mendicant who has ended the defilements possesses these eight powers that qualify them to claim:
‘My defilements have ended.’”
AN8.29
Numbered Discourses 8.29
- Householders
Lost Opportunities
“‘Now is the time! Now is the time!’ So says an unlearned ordinary person. But they don’t know whether it’s time or not.
Mendicants, there are eight lost opportunities for spiritual practice.
What eight?
Firstly, a Realized One has arisen in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
But an individual has been reborn in hell.
This is the first lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world … He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.
But an individual has been reborn in the animal realm. This is the second lost opportunity …
Furthermore, a Realized One has arisen in the world …
But an individual has been reborn in the ghost realm. This is the third lost opportunity …
Furthermore, a Realized One has arisen in the world …
But an individual has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity …
Furthermore, a Realized One has arisen in the world …
But an individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity …
Furthermore, a Realized One has arisen in the world … And an individual is reborn in a central country. But they have wrong view and distorted perspective:
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …
Furthermore, a Realized One has arisen in the world …
And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.
This is the seventh lost opportunity for spiritual practice.
Furthermore, a Realized One has not arisen in the world …
So he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.
This is the eighth lost opportunity for spiritual practice.
There are these eight lost opportunities for spiritual practice.
Mendicants, there is just one opportunity for spiritual practice.
What is that one?
It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.
He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And an individual is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.
This is the one opportunity for spiritual practice.
When you’ve gained the human state,
and the true teaching has been so well proclaimed,
those who don’t seize the moment
are wasting their time.
For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
do Realized Ones arise.
If you find yourself in their presence,
so hard to find in the world,
and if you’ve gained a human birth,
and the teaching of the Dhamma;
that’s enough to make an effort,
for a personage who desires self-knowledge.
How is the true teaching to be understood
so that the moment doesn’t pass you by?
For if you miss your moment
you’ll grieve when sent to hell.
If you fail to achieve
certainty regarding the true teaching
you’ll regret it for a long time,
like the merchant in the story of the past.
A man shrouded by ignorance,
a failure in the true teaching,
will long undergo
transmigration through birth and death.
Those who’ve gained the human state
when the true teaching has been so well proclaimed,
and have completed what the Teacher taught—
or will do so, or are doing so now—
have realized the right time in the world
for the supreme spiritual life.
You should live guarded, ever mindful,
not festering with defilements,
among those restrained ones
who have practiced the path
proclaimed by the Realized One, the Clear-eyed One,
and taught by the Kinsman of the Sun.
Having cut off all underlying tendencies
that follow those drifting in Māra’s dominion,
they’re the ones in this world
having reached the ending of defilements.”
AN8.30
Numbered Discourses 8.30
- Householders
Anuruddha and the Great Thoughts
At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.
And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Park of the East-Raftered Hall.
Then as Anuruddha was in private retreat this thought came to his mind:
“This teaching is for those of few wishes, not those of many wishes.
It’s for the contented, not those who lack contentment.
It’s for the secluded, not those who enjoy company.
It’s for the energetic, not the lazy.
It’s for the mindful, not the unmindful.
It’s for those with immersion, not those without immersion.
It’s for the wise, not the witless.”
Then the Buddha knew Anuruddha’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Park of the East-Raftered Hall in the land of the Cetīs,
and sat down on the seat spread out.
Anuruddha bowed to the Buddha and sat down to one side.
The Buddha said to him:
“Good, good, Anuruddha!
It’s good that you reflect on these thoughts of a great man:
‘This teaching is for those of few wishes, not those of many wishes.
It’s for the contented, not those who lack contentment.
It’s for the secluded, not those who enjoy company.
It’s for the energetic, not the lazy.
It’s for the mindful, not the unmindful.
It’s for those with immersion, not those without immersion.
It’s for the wise, not the witless.’
Well then, Anuruddha, you should also reflect on the following eighth thought of a great man:
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
First you’ll reflect on these eight thoughts of a great man. Then as far as you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
You’ll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
With the giving up of pleasure and pain and the disappearance of former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in this life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented, your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented, your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child.
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented, your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered seems to a householder or householder’s child.
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented, your grass mat for lodging will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child.
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented your rancid urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child.
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Park of the East-Raftered Hall.”
“Yes, sir,” Anuruddha replied.
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Park of the East-Raftered Hall in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas at Crocodile’s Bellow.
He sat down on the seat spread out
and addressed the mendicants:
“Mendicants, I will teach you the eight thoughts of a great man. Listen …
And what are the eight thoughts of a great man?
This teaching is for those of few wishes, not those of many wishes.
It’s for the contented, not those who lack contentment.
It’s for the secluded, not those who enjoy company.
It’s for the energetic, not the lazy.
It’s for the mindful, not the unmindful.
It’s for those with immersion, not those without immersion.
It’s for the wise, not the witless.
It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.
‘This teaching is for those of few wishes, not those of many wishes.’
That’s what I said, but why did I say it?
A mendicant with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When mindful, they don’t wish: ‘May they know me as mindful!’ When immersed, they don’t wish: ‘May they know me as immersed!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’
‘This teaching is for those of few wishes, not those of many wishes.’
That’s what I said, and this is why I said it.
‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, but why did I say it?
It’s for a mendicant who’s content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.
‘This teaching is for the contented, not those who lack contentment.’
That’s what I said, and this is why I said it.
‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it?
It’s for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit them.
With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives a talk concerned only with sending them away.
‘This teaching is for the secluded, not those who enjoy company.’
That’s what I said, and this is why I said it.
‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it?
It’s for a mendicant who lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
‘This teaching is for the energetic, not the lazy.’
That’s what I said, and this is why I said it.
‘This teaching is for the mindful, not the unmindful.’
That’s what I said, but why did I say it?
It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.
‘This teaching is for the mindful, not the unmindful.’
That’s what I said, and this is why I said it.
‘This teaching is for those with immersion, not those without immersion.’
That’s what I said, but why did I say it?
It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.
‘This teaching is for those with immersion, not those without immersion.’
That’s what I said, and this is why I said it.
‘This teaching is for the wise, not the witless.’
That’s what I said, but why did I say it?
It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘This teaching is for the wise, not the witless.’
That’s what I said, and this is why I said it.
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
That’s what I said, but why did I say it?
It’s for a mendicant whose mind leaps forth, gains confidence, settles down, and becomes decided regarding the cessation of proliferation.
‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’
That’s what I said, and this is why I said it.”
Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Park of the East-Raftered Hall.
And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Anuruddha became one of the perfected.
And on the occasion of attaining perfection he recited these verses:
“Knowing my thoughts,
the supreme Teacher in the world
came to me in a mind-made body,
using his psychic power.
He taught me more
than I had thought of.
The Buddha who loves non-proliferation
taught me non-proliferation.
Understanding that teaching,
I happily did his bidding.
I’ve attained the three knowledges,
and have fulfilled the Buddha’s instructions.”
AN8.31
Numbered Discourses 8.31
- Giving
Giving (1st)
“Mendicants, there are these eight gifts.
What eight?
Someone might give a gift after insulting the recipient.
Or they give out of fear.
Or they give thinking, ‘They gave to me.’
Or they give thinking, ‘They’ll give to me.’
Or they give thinking, ‘It’s good to give.’
Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’
Or they give thinking, ‘By giving this gift I’ll get a good reputation.’
Or they give thinking, ‘This is an adornment and requisite for the mind.’
These are the eight gifts.”
AN8.32
Numbered Discourses 8.32
- Giving
Giving (2nd)
“Faith, conscience, and skillful giving
are qualities true persons follow.
For this, they say, is the path of the gods,
which leads to the heavenly realm.”
AN8.33
Numbered Discourses 8.33
- Giving
Reasons to Give
“Mendicants, there are these eight grounds for giving.
What eight?
Someone might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this traditional family custom.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’
These are the eight grounds for giving.”
AN8.34
Numbered Discourses 8.34
- Giving
A Field
“Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive.
What eight factors does it have?
It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries.
When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.
In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or brilliant or bountiful.
What eight factors do they have?
It’s when an ascetic or brahmin has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or brilliant or bountiful.
When a field has eight factors a seed sown in it is very fruitful and rewarding and productive.
What eight factors does it have?
It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries.
When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.
In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and brilliant and bountiful.
What eight factors do they have?
It’s when an ascetic or brahmin has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and brilliant and bountiful.
When the field is excellent,
and the seed sown in it is excellent,
and the rainfall is excellent,
the crop of grain will be excellent.
The absence of crop loss is excellent,
its growth is excellent,
its maturation is excellent,
and its fruit is excellent.
So too, when you give excellent food
to those of excellent ethics,
it leads to many excellences,
for what you did was excellent.
So if a person wants excellence,
let them excel in this.
You should frequent those with excellent wisdom,
so that your own excellence will flourish.
Excelling in knowledge and conduct,
and having excellence of mind,
you perform excellent deeds,
and gain excellent benefits.
Truly knowing the world,
and having attained excellence of view,
one who excels in mind proceeds,
relying on excellence in the path.
Shaking off all stains,
and attaining the excellence of extinguishment,
you’re freed from all sufferings:
this is complete excellence.”
AN8.35
Numbered Discourses 8.35
- Giving
Rebirth by Giving
“Mendicants, there are these eight rebirths by giving.
What eight?
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Whatever they give they expect back.
They see a well-to-do aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
It occurs to them:
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
They settle on that thought, stabilize it, and develop it.
As they’ve settled for less and not developed further, their thought leads to rebirth there.
When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders.
But I say that this is only for those of ethical conduct, not for the unethical.
The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins …
Whatever they give they expect back.
And they’ve heard:
‘The gods of the four great kings are long-lived, beautiful, and very happy.’
It occurs to them:
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’ …
When their body breaks up, after death, they’re reborn in the company of the gods of the four great kings.
But I say that this is only for those of ethical conduct, not for the unethical.
The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins …
Whatever they give they expect back.
And they’ve heard:
‘The gods of the thirty-three …’
‘The gods of Yama …’
‘The joyful gods …’
‘The gods who love to create …’
‘The gods who control what is created by others are long-lived, beautiful, and very happy.’
It occurs to them:
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’
They settle on that thought, stabilize it, and develop it.
As they’ve settled for less and not developed further, their thought leads to rebirth there.
When their body breaks up, after death, they’re reborn in the company of the gods who control what is created by others.
But I say that this is only for those of ethical conduct, not for the unethical.
The heart’s wish of an ethical person succeeds because of their purity.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Whatever they give they expect back.
And they’ve heard:
‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’
It occurs to them:
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’
They settle on that thought, stabilize it, and develop it.
As they’ve settled for less and not developed further, their thought leads to rebirth there.
When their body breaks up, after death, they’re reborn in the company of the gods of the Divinity’s host.
But I say that this is only for those of ethical conduct, not for the unethical.
And for those free of desire, not those with desire.
The heart’s wish of an ethical person succeeds because of their freedom from desire.
These are the eight rebirths by giving.”
AN8.36
Numbered Discourses 8.36
- Giving
Grounds for Making Merit
“Mendicants, there are these three grounds for making merit.
What three?
Giving, ethical conduct, and meditation are all grounds for making merit.
First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn among disadvantaged humans.
Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn among well-off humans.
Next, someone has practiced to an extraordinary degree giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn in the company of the gods of the four great kings.
There, the four great kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects:
heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Next, someone has practiced to an extraordinary degree giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn in the company of the gods of the thirty-three.
There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced to an extraordinary degree giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn in the company of the gods of Yama.
There, the godling Suyāma has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced to an extraordinary degree giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn in the company of the joyful gods.
There, the godling Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced to an extraordinary degree giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn in the company of the gods who love to create.
There, the godling Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects …
Next, someone has practiced to an extraordinary degree giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit.
When their body breaks up, after death, they’re reborn in the company of the gods who control what is created by others.
There, the godling Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects:
heavenly lifespan, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
These are the three grounds for making merit.”
AN8.37
Numbered Discourses 8.37
- Giving
Gifts of a True Person
“Mendicants, there are these eight gifts of a true person.
What eight?
Their gift is pure, good quality, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted.
These are the eight gifts of a true person.
He gives pure, good quality, and timely gifts
of appropriate food and drinks
regularly to spiritual practitioners
who are fertile fields of merit.
They never regret
giving away many things of the flesh.
Discerning people praise
giving such gifts.
An intelligent person sacrifices like this,
faithful, with a mind of letting go.
Such an astute person is reborn
in a happy, pleasing world.”
AN8.38
Numbered Discourses 8.38
- Giving
A True Person
“Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people.
For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.
It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people.
In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …
A wise person living at home
benefits many people.
Neither by day or at night do they neglect
their mother, father, and ancestors.
They venerate them in accord with the teaching,
remembering what they have done.
One of settled faith and good nature
venerates the homeless renunciates,
the mendicant spiritual practitioners,
knowing their good-hearted qualities.
Good for the king, good for the gods,
and good for relatives and comrades.
In fact, they’re good for everyone,
well grounded in the true teaching.
Rid of the stain of stinginess,
they’ll enjoy a world of grace.”
AN8.39
Numbered Discourses 8.39
- Giving
Overflowing Merit
“Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
What eight?
Firstly, a noble disciple has gone for refuge to the Buddha.
This is the first kind of overflowing merit …
Furthermore, a noble disciple has gone for refuge to the teaching.
This is the second kind of overflowing merit …
Furthermore, a noble disciple has gone for refuge to the Saṅgha.
This is the third kind of overflowing merit …
Mendicants, these five gifts are great, primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
What five?
Firstly, a noble disciple gives up killing living creatures.
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
This is the first gift that is a great offering, primordial, long-standing, customary, and traditional. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
This is the fourth kind of overflowing merit …
Furthermore, a noble disciple gives up stealing. …
This is the fifth kind of overflowing merit …
Furthermore, a noble disciple gives up sexual misconduct. …
This is the sixth kind of overflowing merit …
Furthermore, a noble disciple gives up lying. …
This is the seventh kind of overflowing merit …
Furthermore, a noble disciple gives up intoxicants of beer, wine, and liquor.
By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will.
And they themselves also enjoy unlimited freedom from fear, enmity, and ill will.
This is the fifth gift that is a great offering, primordial, long-standing, customary, and traditional. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it.
This is the eighth kind of overflowing merit …
These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.”
AN8.40
Numbered Discourses 8.40
- Giving
The Results of Misconduct
“Mendicants, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is a short lifespan.
Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is loss of wealth.
Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is rivalry and enmity.
Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is false accusations.
Backbiting, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is being divided against friends.
Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is hearing disagreeable things.
Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is that no one takes what you say seriously.
Drinking beer and wine, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm.
The minimum result it leads to for a human being is madness.”
AN8.41
Numbered Discourses 8.41
- Sabbath
The Sabbath With Eight Factors, In Brief
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and brilliant and bountiful.
And how should it be observed?
It’s when a noble disciple reflects:
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its first factor.
‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its second factor.
‘As long as they live, the perfected ones give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
I, too, for this day and night will give up unchastity. I will be chaste, set apart, refraining from the vulgar act of sex.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its third factor.
‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and dependable, and won’t trick the world with my words.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its fourth factor.
‘As long as they live, the perfected ones give up intoxicants of beer, wine, and liquor.
I, too, for this day and night will give up intoxicants of beer, wine, and liquor.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its fifth factor.
‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time.
I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its sixth factor.
‘As long as they live, the perfected ones give up seeing shows of dancing, singing, and music; and attiring and adorning themselves with garlands, fragrance, and makeup.
I, too, for this day and night will give up seeing shows of dancing, singing, and music; and attiring and adorning myself with garlands, fragrance, and makeup.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its seventh factor.
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its eighth factor.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and brilliant and bountiful.”
AN8.42
Numbered Discourses 8.42
- Sabbath
The Sabbath With Eight Factors, In Detail
“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and brilliant and bountiful.
And how should it be observed?
It’s when a noble disciple reflects:
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its first factor. …
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its eighth factor.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and brilliant and bountiful.
How much so?
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Persia—full of the seven treasures.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Why is that?
Because human kingship is a poor thing compared to the happiness of the gods.
Fifty years in the human realm is one day and night for the gods of the four great kings.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods of the four great kings is five hundred of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
A hundred years in the human realm is one day and night for the gods of the thirty-three.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods of the thirty-three is a thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
Two hundred years in the human realm is one day and night for the gods of Yama.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods of Yama is two thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
Four hundred years in the human realm is one day and night for the joyful gods.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the joyful gods is four thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
Eight hundred years in the human realm is one day and night for the gods who love to create.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods who love to create is eight thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
Sixteen hundred years in the human realm is one day and night for the gods who control what is created by others.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods who control what is created by others is sixteen thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is created by others.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
You shouldn’t kill living creatures, or steal,
or lie, or drink liquor.
Be chaste, refraining from sex,
and don’t eat at night, the wrong time.
Not wearing garlands or applying fragrance,
you should sleep on a low bed,
This is the eight-factored sabbath, they say,
revealed by the Buddha,
The moon and sun are both fair to see,
radiating as far as they revolve.
Those dispellers of darkness, travelers in midair,
shine in the firmament, dazzling the quarters.
All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
mountain gold or lustrous gold,
or the native gold called ‘coruscant’—
they’re not worth a sixteenth part
of the sabbath with its eight factors,
as starlight cannot rival the moon.
So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”
AN8.43
Numbered Discourses 8.43
- Sabbath
With Visākhā on the Sabbath
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and brilliant and bountiful.
And how should it be observed?
It’s when a noble disciple reflects:
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its first factor. …
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its eighth factor.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and brilliant and bountiful.
How much so?
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Persia—full of the seven treasures.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Why is that?
Because human kingship is a poor thing compared to the happiness of the gods.
Fifty years in the human realm is one day and night for the gods of the four great kings.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods of the four great kings is five hundred of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
A hundred years in the human realm is one day and night for the gods of the thirty-three.
Thirty such days make up a month.
Twelve such months make up a year.
The life span of the gods of the thirty-three is a thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
Two hundred years in the human realm …
Four hundred years in the human realm …
Eight hundred years in the human realm …
Sixteen hundred years in the human realm is one day and night for the gods who control what is created by others.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods who control what is created by others is sixteen thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is created by others.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
You shouldn’t kill living creatures, or steal,
or lie, or drink liquor.
Be chaste, refraining from sex,
and don’t eat at night, the wrong time.
Not wearing garlands or applying fragrance,
you should sleep on a low bed,
This is the eight-factored sabbath, they say,
revealed by the Buddha,
The moon and sun are both fair to see,
radiating as far as they revolve.
Those dispellers of darkness, travelers in midair,
shine in the firmament, dazzling the quarters.
All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
mountain gold or lustrous gold,
or the native gold called ‘coruscant’—
they’re not worth a sixteenth part
of the sabbath with its eight factors,
as starlight cannot rival the moon.
So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”
AN8.44
Numbered Discourses 8.44
- Sabbath
With Vāseṭṭha on the Sabbath
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then the layman Vāseṭṭha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Vāseṭṭha, the observance of the sabbath with its eight factors is very fruitful and beneficial and brilliant and bountiful …
blameless, they go to a heavenly place.”
When he said this, Vāseṭṭha said to the Buddha:
“If my loved ones—relatives and kin—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
If all the aristocrats, brahmins, peasants, and menials were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.”
“That’s so true, Vāseṭṭha! That’s so true, Vāseṭṭha!
If all the aristocrats, brahmins, peasants, and menials were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.
If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient.
How much more then a human being!”
AN8.45
Numbered Discourses 8.45
- Sabbath
With Bojjhā on the Sabbath
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then the laywoman Bojjhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Bojjhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and brilliant and bountiful.
And how should it be observed?
It’s when a noble disciple reflects:
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its first factor. …
‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat.
I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat.
I will observe the sabbath by doing as the perfected ones do in this respect.’
This is its eighth factor.
The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and brilliant and bountiful.
How much so?
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Persia—full of the seven treasures.
This wouldn’t be worth a sixteenth part of the sabbath with its eight factors.
Why is that?
Because human kingship is a poor thing compared to the happiness of the gods.
Fifty years in the human realm is one day and night for the gods of the four great kings.
Thirty such days make up a month.
Twelve such months make up a year.
The lifespan of the gods of the four great kings is five hundred of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
A hundred years in the human realm …
Two hundred years in the human realm …
Four hundred years in the human realm …
Eight hundred years in the human realm …
Sixteen hundred years in the human realm is one day and night for the gods who control what is created by others.
Thirty such days make up a month.
Twelve such months make up a year.
The life span of the gods who control what is created by others is sixteen thousand of these heavenly years.
It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is created by others.
This is what I was referring to when I said:
‘Human kingship is a poor thing compared to the happiness of the gods.’
You shouldn’t kill living creatures, or steal,
or lie, or drink liquor.
Be chaste, refraining from sex,
and don’t eat at night, the wrong time.
Not wearing garlands or applying fragrance,
you should sleep on a low bed,
This is the eight-factored sabbath, they say,
revealed by the Buddha,
The moon and sun are both fair to see,
radiating as far as they revolve.
Those dispellers of darkness, travelers in midair,
shine in the firmament, dazzling the quarters.
All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
mountain gold or lustrous gold,
or the native gold called ‘coruscant’—
they’re not worth a sixteenth part
of the mind developed with love,
as starlight cannot rival the moon.
So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”
AN8.46
Numbered Discourses 8.46
- Sabbath
Anuruddha and the Agreeable Deities
At one time the Buddha was staying near Kosambī in Ghosita’s monastery.
Now at that time Venerable Anuruddha had gone into retreat for the day’s meditation.
Then several deities of the Agreeable Host went up to Venerable Anuruddha, bowed, stood to one side, and said to him:
“Honorable Anuruddha, we are the deities called ‘Agreeable’. We wield authority and control over three things.
We can turn any color we want on the spot.
We can get any voice that we want on the spot.
We can get any pleasure that we want on the spot.
We are the deities called ‘Agreeable’. We wield authority and control over these three things.”
Then Venerable Anuruddha thought,
“If only these deities would all turn blue, of blue color, clad in blue, adorned with blue!”
Then those deities, knowing Anuruddha’s thought, all turned blue.
Then Venerable Anuruddha thought,
“If only these deities would all turn yellow …”
“If only these gods would all turn red …”
“If only these gods would all turn white …”
Then those deities, knowing Anuruddha’s thought, all turned white.
Then one of those deities sang, one danced, and one snapped her fingers.
Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, endearing, and intoxicating.
In the same way the performance by those deities sounded graceful, tantalizing, sensuous, endearing, and intoxicating.
But Venerable Anuruddha averted his senses.
Then those deities, thinking “Master Anuruddha isn’t enjoying this,” vanished right there.
Then in the late afternoon, Anuruddha came out of retreat and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
“How many qualities do ladies have so that—when their body breaks up, after death—they are reborn in company with the Gods of the Agreeable Host?”
“Anuruddha, when they have eight qualities ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.
What eight?
Take the case of a lady whose mother and father give her to a husband wanting what’s best for her, out of kindness and sympathy. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
She honors, respects, esteems, and venerates those her husband respects, such as
mother and father, and ascetics and brahmins.
And when they arrive she serves them with a seat and water.
She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
She knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete.
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods.
She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.
She’s ethical.
She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
She’s generous.
She lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
When they possess these eight qualities ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.
She’d never look down on her husband,
who’s always eager to work hard,
always looking after her,
and bringing whatever she wants.
And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.
She gets up early, works tirelessly,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.
A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Agreeable’.”
AN8.47
Numbered Discourses 8.47
- Sabbath
With Visākhā on the Agreeable Gods
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side.
The Buddha said to her:
“Visākhā, when they have eight qualities ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.
What eight?
Take the case of a lady whose mother and father give her to a husband wanting what’s best for her, out of kindness and sympathy. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. …
She’s generous.
She lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
When they possess these eight qualities ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.
She’d never look down on her husband,
who’s always eager to work hard,
always looking after her,
and bringing whatever she wants.
And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.
She gets up early, works tirelessly,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.
A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Agreeable’.”
AN8.48
Numbered Discourses 8.48
- Sabbath
With Nakula’s Mother on the Agreeable Gods
At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.
Then the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Nakula’s mother, when they have eight qualities ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.
What eight?
Take the case of a lady whose mother and father give her to a husband wanting what’s best for her, out of kindness and sympathy. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
She honors, respects, esteems, and venerates those her husband respects, such as
mother and father, and ascetics and brahmins.
And when they arrive she serves them with a seat and water.
She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
She knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete.
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods.
She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha.
She’s ethical.
She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
She’s generous. She lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
When they possess these eight qualities ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.
She’d never look down on her husband,
who’s always eager to work hard,
always looking after her,
and bringing whatever she wants.
And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.
She gets up early, works tirelessly,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.
A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Agreeable’.”
AN8.49
Numbered Discourses 8.49
- Sabbath
Winning in This Life (1st)
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side.
The Buddha said to her:
“Visākhā, a lady who has four qualities is practicing to win in this life, and she succeeds at it.
What four?
It’s when a lady is well-organized at work, manages the domestic help, acts lovingly toward her husband, and preserves his earnings.
And how is a lady well-organized at work?
It’s when she’s deft and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.
That’s how a lady is well-organized at work.
And how does a lady manage the domestic help?
It’s when she knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete.
She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods.
That’s how a lady manages the domestic help.
And how does a lady act lovingly toward her husband?
It’s when a lady would not transgress in any way that her husband would not consider agreeable, even for the sake of her own life.
That’s how a lady acts lovingly toward her husband.
And how does a lady preserve his earnings?
It’s when she ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it.
That’s how a lady preserves his earnings.
A lady who possesses these four qualities is practicing to win in this life, and she succeeds at it.
A lady who has four qualities is practicing to win in the next life, and she succeeds at it.
What four?
It’s when a lady is accomplished in faith, ethics, generosity, and wisdom.
And how is a lady accomplished in faith?
It’s when a lady has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
That’s how a lady is accomplished in faith.
And how is a lady accomplished in ethics?
It’s when a lady doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
That’s how a lady is accomplished in ethics.
And how is a lady accomplished in generosity?
It’s when she lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
That’s how a lady is accomplished in generosity.
And how is a lady accomplished in wisdom?
It’s when a lady is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
That’s how a lady is accomplished in wisdom.
A lady who possesses these four qualities is practicing to win in the next life, and she succeeds at it.
She’s organized at work,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.
Faithful, accomplished in ethics,
bountiful, rid of stinginess,
she always purifies the path
to well-being in lives to come.
And so, a lady in whom
these eight qualities are found
is known as virtuous,
firmly principled, and truthful.
Accomplished in sixteen respects,
complete with the eight factors,
a virtuous laywoman such as she
is reborn in the realm of the Agreeable Gods.”
AN8.50
Numbered Discourses 8.50
- Sabbath
Winning in This Life (2nd)
“Mendicants, a lady who has four qualities is practicing to win in this life, and she succeeds at it.
What four?
It’s when a lady is well-organized at work, manages the domestic help, acts lovingly toward her husband, and preserves his earnings.
And how is a lady well-organized at work?
It’s when she’s skilled and tireless in doing domestic duties for her husband …
That’s how a lady is well-organized at work.
And how does a lady manage the domestic help?
It’s when she knows what work her husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of fresh and cooked foods.
That’s how a lady manages the domestic help.
And how does a lady act lovingly toward her husband?
It’s when a lady would not transgress in any way that her husband would not consider agreeable, even for the sake of her own life.
That’s how a lady acts lovingly toward her husband.
And how does a lady preserve his earnings?
It’s when she tries to guard and protect any income her husband earns …
That’s how a lady preserves his earnings.
A lady who possesses these four qualities is practicing to win in this life, and she succeeds at it.
A lady who has four qualities is practicing to win in the next life, and she succeeds at it.
What four?
It’s when a lady is accomplished in faith, ethics, generosity, and wisdom.
And how is a lady accomplished in faith?
It’s when a lady has faith in the Realized One’s awakening …
That’s how a lady is accomplished in faith.
And how is a lady accomplished in ethics?
It’s when a lady doesn’t kill living creatures, steal, commit sexual misconduct, lie,
or consume intoxicants of beer, wine, and liquor.
That’s how a lady is accomplished in ethics.
And how is a lady accomplished in generosity?
It’s when she lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
That’s how a lady is accomplished in generosity.
And how is a lady accomplished in wisdom?
It’s when a lady is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
That’s how a lady is accomplished in wisdom.
A lady who possesses these four qualities is practicing to win in the next life, and she succeeds at it.
She’s organized at work,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.
Faithful, accomplished in ethics,
being bountiful and rid of stinginess.
She always purifies the path
to well-being in lives to come.
And so, a lady in whom
these eight qualities are found
is known as virtuous,
firmly principled, and truthful.
Accomplished in sixteen respects,
complete with the eight factors,
a virtuous laywoman such as she
is reborn in the realm of the Agreeable Gods.”
AN8.51
Numbered Discourses 8.51
- Gotamī
With Gotamī
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Then Mahāpajāpati Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“Sir, please let ladies gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Gotamī.
Don’t endorse the going forth for ladies from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
For a second time …
For a third time, Mahāpajāpati Gotamī said to the Buddha:
“Sir, please let ladies gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Gotamī.
Don’t endorse the going forth for ladies from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
Then Mahāpajāpati Gotamī thought, “The Buddha does not permit ladies to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
When the Buddha had stayed in Kapilavatthu as long as he pleased, he set out for Vesālī.
Traveling stage by stage, he arrived at Vesālī,
where he stayed at the Great Wood, in the hall with the peaked roof.
Then Mahāpajāpati Gotamī had her hair shaved, and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī.
Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof.
Then Mahāpajāpati Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
Venerable Ānanda saw her standing there,
and said to her,
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”
“Honorable Ānanda, it’s because the Buddha does not permit ladies to go forth in the teaching and training proclaimed by the Realized One.”
“Well then, Gotamī, wait here an hour while I ask the Buddha to grant the going forth for ladies.”
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Mahāpajāpati Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
She says that it’s because the Buddha does not permit ladies to go forth.
Sir, please let ladies gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Ānanda.
Don’t endorse the going forth for ladies from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
For a second time …
For a third time, Ānanda said to the Buddha:
“Sir, please let ladies gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Ānanda.
Don’t endorse the going forth for ladies from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
Then Venerable Ānanda thought,
“The Buddha does not permit ladies to go forth.
Why don’t I try another approach?”
Then Venerable Ānanda said to the Buddha,
“Sir, is a lady able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?”
“She is able, Ānanda.”
“If a lady is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth.
Sir, Mahāpajāpati has been very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk.
When the Buddha’s birth mother passed away, she nurtured him at her own breast.
Sir, please let ladies gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Ānanda, if Mahāpajāpati Gotamī accepts these eight principles of respect, that will be her ordination.
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with cupped palms, and observe proper etiquette toward him.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
A nun should not commence the rainy season residence in a monastery without monks.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
Each fortnight the nuns should expect two things from the community of monks:
the date of the sabbath, and visiting for advice.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was
seen, heard, or suspected.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
A trainee nun who has trained in the six rules for two years should seek ordination from the communities of both monks and nuns.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
A nun should not abuse or insult a monk in any way.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
If Mahāpajāpati Gotamī accepts these eight principles of respect, that will be her ordination.”
Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpati Gotamī and said:
“Gotamī, if you accept eight principles of respect, that will be your ordination.
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with cupped palms, and observe proper etiquette toward him.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. …
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
If you accept these eight principles of respect, that will be your ordination.”
“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.
In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.”
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Mahāpajāpati Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.”
“Ānanda, if ladies had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years.
But since they have gained the going forth, now the spiritual life will not last long.
The true teaching will remain only five hundred years.
It’s like those families with many women and few men. They’re easy prey for bandits and grain-jar thieves.
In the same way, the spiritual life does not last long in a teaching and training where ladies gain the going forth.
It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long.
In the same way, the spiritual life does not last long in a teaching and training where ladies gain the going forth.
It’s like a field full of sugarcane. Once the disease called ‘red rot’ attacks, it doesn’t last long.
In the same way, the spiritual life does not last long in a teaching and training where ladies gain the going forth.
As a man might build a dyke around a large lake as a precaution against the water overflowing,
in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.”
AN8.52
Numbered Discourses 8.52
- Gotamī
An Adviser for Nuns
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, how many qualities should a monk have to be deemed an adviser for nuns?”
“Ānanda, a monk with eight qualities may be deemed an adviser for nuns.
What eight?
Firstly, a monk is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.
They’re a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning.
They’re able to educate, encourage, fire up, and inspire the community of nuns.
They’re liked and agreeable to most of the nuns.
They have never previously sexually harassed any woman wearing the ocher robe who has gone forth in the Buddha’s name.
They have been ordained for twenty years or more.
A monk with these eight qualities may be deemed an adviser for nuns.”
AN8.53
Numbered Discourses 8.53
- Gotamī
Brief Advice to Gotamī
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then Mahāpajāpati Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Gotamī, you might know that certain things
lead to passion, not dispassion;
to yoking, not to unyoking;
to accumulation, not dispersal;
to more desires, not fewer;
to lack of contentment, not contentment;
to crowding, not seclusion;
to laziness, not energy;
to being burdensome, not being unburdensome.
Categorically, you should remember these things as
not the teaching, not the training, and not the Teacher’s instructions.
You might know that certain things
lead to dispassion, not passion;
to unyoking, not to yoking;
to dispersal, not accumulation;
to fewer desires, not more;
to contentment, not lack of contentment;
to seclusion, not crowding;
to energy, not laziness;
to being unburdensome, not being burdensome.
Categorically, you should remember these things as
the teaching, the training, and the Teacher’s instructions.”
AN8.54
Numbered Discourses 8.54
- Gotamī
With Dīghajāṇu
At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta.
Then Dīghajāṇu the Koliyan went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, fragrance, and makeup, and we accept gold and currency.
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and lives to come.”
“Byagghapajja, these four things lead to the welfare and happiness of a gentleman in this life.
What four?
Accomplishment in initiative, protection, good friendship, and balanced finances.
And what is accomplishment in initiative?
It’s when a gentleman earns a living by means such as
farming, trade, raising cattle, archery, government service, or one of the professions.
He understands how to go about these things in order to complete and organize the work.
This is called accomplishment in initiative.
And what is accomplishment in protection?
It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
He ensures it is guarded and protected, thinking:
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
This is called accomplishment in protection.
And what is accomplishment in good friendship?
It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.
This is called accomplishment in good friendship.
And what is accomplishment in balanced finances?
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
If a gentleman has little income but an opulent life, there’ll be some who say: ‘This gentleman eats their wealth like a fig-eater!’
If a gentleman has a large income but a spartan life, there’ll be some who say: ‘This gentleman is starving themselves to death!’
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’
This is called accomplishment in balanced finances.
There are four drains on wealth that has been gathered in this way.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Suppose there was a large reservoir with four inlets and four drains.
And someone was to open up the drains and close off the inlets,
and the heavens don’t provide enough rain.
You’d expect that large reservoir to dwindle, not expand.
In the same way, there are four drains on wealth that has been gathered in this way.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
There are four inlets for wealth that has been gathered in this way.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Suppose there was a large reservoir with four inlets and four drains.
And someone was to open up the inlets and close off the drains,
and the heavens provide plenty of rain.
You’d expect that large reservoir to expand, not dwindle.
In the same way, there are four inlets for wealth that has been gathered in this way.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
These are the four things that lead to the welfare and happiness of a gentleman in this life.
These four things lead to the welfare and happiness of a gentleman in lives to come.
What four?
Accomplishment in faith, ethics, generosity, and wisdom.
And what is accomplishment in faith?
It’s when a gentleman has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
This is called accomplishment in faith.
And what is accomplishment in ethics?
It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
This is called accomplishment in ethics.
And what is accomplishment in generosity?
It’s when a gentleman lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
This is called accomplishment in generosity.
And what is accomplishment in wisdom?
It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
This is called accomplishment in wisdom.
These are the four things that lead to the welfare and happiness of a gentleman in lives to come.
They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.
Faithful, accomplished in ethics,
bountiful, rid of stinginess,
they always purify the path
to well-being in lives to come.
And so these eight qualities
of a faithful householder of discernment
are declared by the one who is truly named
to lead to happiness in both spheres,
welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.”
AN8.55
Numbered Discourses 8.55
- Gotamī
With Ujjaya
Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, we wish to travel abroad.
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and lives to come.”
“Brahmin, these four things lead to the welfare and happiness of a gentleman in this life.
What four?
Accomplishment in initiative, protection, good friendship, and balanced finances.
And what is accomplishment in initiative?
It’s when a gentleman earns a living by means such as
farming, trade, raising cattle, archery, government service, or one of the professions.
He understands how to go about these things in order to complete and organize the work.
This is called accomplishment in initiative.
And what is accomplishment in protection?
It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
He ensures it is guarded and protected, thinking:
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
This is called accomplishment in protection.
And what is accomplishment in good friendship?
It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.
This is called accomplishment in good friendship.
And what is accomplishment in balanced finances?
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
If a gentleman has little income but an opulent life, there’ll be some who say: ‘This gentleman eats their wealth like a fig-eater!’
If a gentleman has a large income but a spartan life, there’ll be some who say: ‘This gentleman is starving themselves to death!’
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’
This is called accomplishment in balanced finances.
There are four drains on wealth that has been gathered in this way.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.
In the same way, there are four drains on wealth that has been gathered in this way.
Womanizing, drinking, gambling, and having bad friends, companions, and associates.
There are four inlets for wealth that has been gathered in this way.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.
In the same way, there are four inlets for wealth that has been gathered in this way.
Not womanizing, drinking, or gambling, and having good friends, companions, and associates.
These are the four things that lead to the welfare and happiness of a gentleman in this life.
These four things lead to the welfare and happiness of a gentleman in lives to come.
What four?
Accomplishment in faith, ethics, generosity, and wisdom.
And what is accomplishment in faith?
It’s when a gentleman has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
This is called accomplishment in faith.
And what is accomplishment in ethics?
It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
This is called accomplishment in ethics.
And what is accomplishment in generosity?
It’s when a gentleman lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
This is called accomplishment in generosity.
And what is accomplishment in wisdom?
It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
This is called accomplishment in wisdom.
These are the four things that lead to the welfare and happiness of a gentleman in lives to come.
They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.
Faithful, accomplished in ethics,
bountiful, rid of stinginess,
they always purify the path
to well-being in lives to come.
And so these eight qualities
of a faithful householder of discernment
are declared by the one who is truly named
to lead to happiness in both spheres,
welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.”
AN8.56
Numbered Discourses 8.56
- Gotamī
Danger
“Mendicants, ‘danger’ is a term for sensual pleasures.
‘Suffering’,
‘disease’,
‘boil’,
‘dart’,
‘chain’,
‘bog’,
and ‘womb’ are terms for sensual pleasures.
And why is ‘danger’ a term for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in this life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
And why are ‘suffering’,
‘disease’,
‘boil’,
‘dart’,
‘chain’,
‘bog’,
and ‘womb’ terms for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in this life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
Danger, suffering, and disease,
boil, dart, and chain,
and bogs and wombs both.
These describe the sensual pleasures
to which ordinary people are attached.
Swamped by things that seem pleasant,
you go to another womb.
But when a mendicant is keen,
and doesn’t forget awareness,
in this way that sort transcend
this grueling swamp.
They watch this population flounder,
fallen into rebirth and old age.”
AN8.57
Numbered Discourses 8.57
- Gotamī
Worthy of Offerings Dedicated to the Gods (1st)
“Mendicants, a mendicant with eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What eight?
It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.
They have good friends, companions, and associates.
They have right view, possessing right perspective.
They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.
They recollect many kinds of past lives, with features and details.
With clairvoyance that is purified and surpasses the human, they see how sentient beings pass on according to their deeds.
They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
A mendicant with these eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN8.58
Numbered Discourses 8.58
- Gotamī
Worthy of Offerings Dedicated to the Gods (2nd)
“A mendicant with eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What eight?
It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.
They live with energy roused up. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
They live in the wilderness, in remote lodgings.
They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.
They prevail over fear and dread, and live having mastered fear and dread whenever they arose.
They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.
They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
A mendicant with these eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN8.59
Numbered Discourses 8.59
- Gotamī
Eight Individuals (1st)
“Mendicants, these eight individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.
What eight?
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
These are the eight individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.
Four practicing the path,
and four established in the fruit.
This is the upright Saṅgha,
with wisdom, ethics, and immersion.
For humans, those merit-seeking creatures,
who sponsor sacrifices,
making worldly merit,
what is given to the Saṅgha is very fruitful.”
AN8.60
Numbered Discourses 8.60
- Gotamī
Eight Individuals (2nd)
“Mendicants, these eight individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.
What eight?
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
These are the eight individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.
Four practicing the path,
and four established in the fruit.
This is the exalted Saṅgha,
the eight individuals among sentient beings.
For humans, those merit-seeking creatures,
who sponsor sacrifices,
making worldly merit,
what’s given here is very fruitful.”
AN8.61
Numbered Discourses 8.61
- Earthquakes
Desire
“Mendicants, these eight individuals are found in the world.
What eight?
First, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
But material things don’t come to them.
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called
a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they do not acquire material things, they sorrow and lament. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
And material things do come to them.
And so they become indulgent and fall into negligence regarding those material things.
This is called
a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. And when they acquire material things, they become intoxicated and negligent. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
And material things don’t come to them.
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called
a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. And when they do not acquire material things, they sorrow and lament. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
But material things do come to them.
And so they become indulgent and fall into negligence regarding those material things.
This is called
a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. But when they acquire material things, they become intoxicated and negligent. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
But material things don’t come to them.
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called
a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they do not acquire material things, they don’t sorrow and lament. They haven’t fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
And material things do come to them.
But they don’t become indulgent and fall into negligence regarding those material things.
This is called
a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they acquire material things, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
And material things don’t come to them.
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called
a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. And when they do not acquire material things, they don’t sorrow and lament. They haven’t fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
But material things do come to them.
But they don’t become indulgent and fall into negligence regarding those material things.
This is called
a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. And when they acquire material things, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.
These are the eight individuals found in the world.”
AN8.62
Numbered Discourses 8.62
- Earthquakes
Good Enough
“Mendicants, a mendicant with six qualities is good enough for themselves and others.
What six?
A mendicant is quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these six qualities is good enough for themselves and others.
A mendicant with five qualities is good enough for themselves and others.
What five?
A mendicant is not quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these five qualities is good enough for themselves and others.
A mendicant with four qualities is good enough for themselves but not for others.
What four?
A mendicant is quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
But they’re not a good speaker and do not enunciate well. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these four qualities is good enough for themselves but not for others.
A mendicant with four qualities is good enough for others but not for themselves.
What four?
A mendicant is quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
But they don’t examine the meaning of teachings they’ve memorized.
Not understanding the meaning and the teaching, they don’t practice in line with the teaching.
They’re a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these four qualities is good enough for others but not for themselves.
A mendicant with three qualities is good enough for themselves but not for others.
What three?
A mendicant is not quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
But they’re not a good speaker and do not enunciate well. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these three qualities is good enough for themselves but not for others.
A mendicant with three qualities is good enough for others but not for themselves.
What three?
A mendicant is not quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
But they don’t examine the meaning of teachings they’ve memorized.
Not understanding the meaning and the teaching, they don’t practice in line with the teaching.
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these three qualities is good enough for others but not for themselves.
A mendicant with two qualities is good enough for themselves but not for others.
What two?
A mendicant is not quick-witted when it comes to skillful teachings.
And they don’t readily memorize the teachings they’ve heard.
But they examine the meaning of teachings they have memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these two qualities is good enough for themselves but not for others.
A mendicant with two qualities is good enough for others but not for themselves.
What two?
A mendicant is not quick-witted when it comes to skillful teachings.
And they don’t readily memorize the teachings they’ve heard.
Nor do they examine the meaning of teachings they’ve memorized.
Not understanding the meaning and the teaching, they don’t practice in line with the teaching.
But they’re a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these two qualities is good enough for others but not for themselves.”
AN8.63
Numbered Discourses 8.63
- Earthquakes
A Teaching in Brief
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“This is exactly how some futile people ask me for something.
But when the teaching has been explained they think only of following me around.”
“Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”
“Well then, mendicant, you should train like this:
‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’
That’s how you should train.
When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this:
‘I will develop the heart’s release by love. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
That’s how you should train.
When this immersion is developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, you should train like this:
‘I will develop the heart’s release by compassion …’ …
‘I will develop the heart’s release by rejoicing …’ …
‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’
That’s how you should train.
When this immersion is well developed in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, you should train like this:
‘I’ll meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.’
That’s how you should train.
When this immersion is developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, you should train like this:
‘I’ll meditate on an aspect of feelings …’ …
‘I’ll meditate on an aspect of the mind …’ …
‘I’ll meditate on an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.’
That’s how you should train.
When this immersion is developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, merely keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.
When this immersion is well developed in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.”
When that mendicant had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And that mendicant became one of the perfected.
AN8.64
Numbered Discourses 8.64
- Earthquakes
At Gayā Head
At one time the Buddha was staying near Gayā on Gayā Head.
There the Buddha addressed the mendicants:
“Mendicants, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see forms.
Then it occurred to me,
‘What if I were to both perceive light and see forms?
Then my knowledge and vision would become even more purified.’
So after some time, living diligent, keen, and resolute, I perceived light and saw forms.
But I didn’t associate with those deities, converse, or engage in discussion.
Then it occurred to me,
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion?
Then my knowledge and vision would become even more purified.’
So after some time … I perceived light and saw forms. And I associated with those deities, conversed, and engaged in discussion.
But I didn’t know which
orders of gods those deities came from.
Then it occurred to me,
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion;
and find out which orders of gods those deities come from?
Then my knowledge and vision would become even more purified.’
So after some time … I perceived light and saw forms. And I associated with those deities … And I found out which orders of gods those deities came from.
But I didn’t know what
deeds caused those deities to be reborn there after passing away from here.
So after some time … I found out what
deeds caused those deities to be reborn there after passing away from here.
But I didn’t know what
deeds caused those deities to have such food and such an experience of pleasure and pain.
So after some time … I found out what
deeds caused those deities to have such food and such an experience of pleasure and pain.
But I didn’t know that
these deities have a lifespan of such a length.
So after some time … I found out that
these deities have a lifespan of such a length.
But I didn’t know whether or not I had previously lived together with those deities.
Then it occurred to me,
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion;
and find out which orders of gods those deities come from;
and what deeds caused those deities to be reborn there after passing away from here;
and what deeds caused those deities to have such food and such an experience of pleasure and pain;
and that these deities have a lifespan of such a length; and whether or not I have previously lived together with those deities?
Then my knowledge and vision would become even more purified.’
So after some time …
I found out whether or not I have previously lived together with those deities.
As long as my knowledge and vision about the deities was not fully purified in these eight rounds, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.
But when my knowledge and vision about the deities was fully purified in these eight rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.
Knowledge and vision arose in me:
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”
AN8.65
Numbered Discourses 8.65
- Earthquakes
Dimensions of Mastery
“Mendicants, there are these eight dimensions of mastery.
What eight?
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the third dimension of mastery.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.
Mastering them, they perceive: ‘I know and see.’
This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.
Mastering them, they perceive: ‘I know and see.’
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally, red, with red color and red appearance.
Mastering them, they perceive: ‘I know and see.’
This is the seventh dimension of mastery.
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance.
Mastering them, they perceive: ‘I know and see.’
This is the eighth dimension of mastery.
These are the eight dimensions of mastery.”
AN8.66
Numbered Discourses 8.66
- Earthquakes
Liberations
“Mendicants, there are these eight liberations.
What eight?
Having physical form, they see forms.
This is the first liberation.
Not perceiving form internally, they see forms externally.
This is the second liberation.
They’re focused only on beauty.
This is the third liberation.
Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth liberation.
These are the eight liberations.”
AN8.67
Numbered Discourses 8.67
- Earthquakes
Ignoble Expressions
“Mendicants, there are these eight ignoble expressions.
What eight?
Saying you’ve seen, heard, thought, or known something, but you haven’t. And saying you haven’t seen, heard, thought, or known something, but you have.
These are the eight ignoble expressions.”
AN8.68
Numbered Discourses 8.68
- Earthquakes
Noble Expressions
“Mendicants, there are these eight noble expressions.
What eight?
Saying you haven’t seen, heard, thought, or known something, and you haven’t. And saying you’ve seen, heard, thought, or known something, and you have.
These are the eight noble expressions.”
AN8.69
Numbered Discourses 8.69
- Earthquakes
Assemblies
“Mendicants, there are these eight assemblies.
What eight?
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.
I recall having approached an assembly of hundreds of aristocrats.
There I used to sit with them, converse, and engage in discussion.
And my appearance and voice became just like theirs.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
But when I spoke they didn’t know:
‘Who is this that speaks? Is it a god or a human?’
And when my Dhamma talk was finished I vanished.
But when I vanished they didn’t know:
‘Who was that who vanished? Was it a god or a human?’
I recall having approached an assembly of hundreds of brahmins …
householders …
ascetics …
the gods of the four great kings …
the gods of the thirty-three …
Māras …
divinities.
There too I used to sit with them, converse, and engage in discussion.
And my appearance and voice became just like theirs.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
But when I spoke they didn’t know:
‘Who is this that speaks? Is it a god or a human?’
And when my Dhamma talk was finished I vanished.
But when I vanished they didn’t know:
‘Who was that who vanished? Was it a god or a human?’
These are the eight assemblies.”
AN8.70
Numbered Discourses 8.70
- Earthquakes
Earthquakes
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda,
“Ānanda, get your sitting cloth.
Let’s go to the Cāpāla Shrine for the day’s meditation.”
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Then the Buddha went up to the Cāpāla Shrine, where he sat down on the seat spread out.
When he was seated he said to Venerable Ānanda:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
He didn’t beg the Buddha,
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
For a second time …
And for a third time, the Buddha said to him:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
He didn’t beg the Buddha,
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Then the Buddha said to Venerable Ānanda,
“Go now, Ānanda, at your convenience.”
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:
“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the principle of the teaching; not until they practice appropriately, living in line with the teaching; not until they’ve learned their denomination, and explain, teach, assert, establish, clarify, analyze, and reveal; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Today you do have such monk disciples.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’ …
‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’ …
‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’ …
Today you do have such laywoman disciples.
Sir, may the Blessed One now be fully extinguished! May the Holy One be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.’
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.
Sir, may the Blessed One now be fully extinguished! May the Holy One be fully extinguished! Now is the time for the full extinguishment of the Buddha.”
“Relax, Wicked One. The full extinguishment of the Realized One will be soon.
Three months from now the Realized One will be fully extinguished.”
So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“Comparing the incomparable
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”
Then Venerable Ānanda thought,
“That was a really big earthquake!
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
What’s the cause, what’s the reason for a great earthquake?”
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, that was a really big earthquake!
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
What’s the cause, what’s the reason for a great earthquake?”
“Ānanda, there are these eight causes and reasons for a great earthquake.
What eight?
This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
This is the first cause and reason for a great earthquake.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
This is the second cause and reason for a great earthquake.
Furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. Then the earth shakes and rocks and trembles.
This is the third cause and reason for a great earthquake.
Furthermore, when the being intent on awakening comes out of his mother’s womb mindful and aware, the earth shakes and rocks and trembles.
This is the fourth cause and reason for a great earthquake.
Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles.
This is the fifth cause and reason for a great earthquake.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
This is the sixth cause and reason for a great earthquake.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
This is the seventh cause and reason for a great earthquake.
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.
This is the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great earthquake.”
AN8.71
Numbered Discourses 8.71
- Pairs
Inspiring All Around (1st)
“Mendicants, a mendicant is faithful but not ethical.
So they’re incomplete in that respect,
and should fulfill it, thinking:
‘How can I become faithful and ethical?’
When the mendicant is faithful and ethical,
they’re complete in that respect.
A mendicant is faithful and ethical, but not learned.
So they’re incomplete in that respect,
and should fulfill it, thinking:
‘How can I become faithful, ethical, and learned?’
When the mendicant is faithful, ethical, and learned,
they’re complete in that respect.
A mendicant is faithful, ethical, and learned, but not a Dhamma speaker. …
they don’t frequent assemblies …
they don’t teach Dhamma to the assembly with assurance …
they don’t get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty …
they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.
So they’re incomplete in that respect,
and should fulfill it, thinking:
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements,
they’re complete in that respect.
A mendicant who possesses these eight qualities is impressive all around, and is complete in every respect.”
AN8.72
Numbered Discourses 8.72
- Pairs
Inspiring All Around (2nd)
“A mendicant is faithful, but not ethical.
So they’re incomplete in that respect,
and should fulfill it, thinking:
‘How can I become faithful and ethical?’
When the mendicant is faithful and ethical,
they’re complete in that respect.
A mendicant is faithful and ethical, but not learned. …
they’re not a Dhamma speaker …
they don’t frequent assemblies …
they don’t teach Dhamma to the assembly with assurance …
they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …
they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.
So they’re incomplete in that respect,
and should fulfill it, thinking:
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,
they’re complete in that respect.
A mendicant who possesses these eight qualities is impressive all around, and is complete in every respect.”
AN8.73
Numbered Discourses 8.73
- Pairs
Mindfulness of Death (1st)
At one time the Buddha was staying at Ñātika in the brick house.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.
But do you develop mindfulness of death?”
When he said this, one of the mendicants said to the Buddha,
“Sir, I develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live for half a day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to eat a single almsmeal, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to eat half an almsmeal, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
When this was said, the Buddha said to those mendicants:
“The mendicants who develop mindfulness of death by wishing
to live for a day and night …
or to live for a day …
or to live for half a day …
or to live as long as it takes to eat a meal of almsfood …
or to live as long as it takes to eat half a meal of almsfood …
or to live as long as it takes to chew and swallow four or five mouthfuls …
These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.
But the mendicants who develop mindfulness of death by wishing
to live as long as it takes to chew and swallow a single mouthful …
or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out …
These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.
So you should train like this:
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’
That’s how you should train.”
AN8.74
Numbered Discourses 8.74
- Pairs
Mindfulness of Death (2nd)
At one time the Buddha was staying at Ñātika in the brick house.
There the Buddha addressed the mendicants:
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, with freedom from death as its objective and culmination?
As day passes by and night draws close, a mendicant reflects:
‘I might die of many causes.
A snake might bite me, or a scorpion or centipede might sting me.
And if I died from that it would be an obstacle to my progress.
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
And if I died from that it would be an obstacle to my progress.’
That mendicant should reflect:
‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die tonight?’
Suppose that, upon checking, a mendicant knows that
there are such bad, unskillful qualities. Then in order to give them up they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …
But suppose that, upon checking, a mendicant knows that
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.
Or else, as night passes by and day draws close, a mendicant reflects:
‘I might die of many causes.
A snake might bite me, or a scorpion or centipede might sting me.
And if I died from that it would be an obstacle to my progress.
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans.
And if I died from that it would be an obstacle to my progress.’
That mendicant should reflect:
‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die today?’
Suppose that, upon checking, a mendicant knows that
there are such bad, unskillful qualities. Then in order to give them up they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …
But suppose that, upon checking, a mendicant knows that
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It has freedom from death as its objective and culmination.”
AN8.75
Numbered Discourses 8.75
- Pairs
Accomplishments (1st)
“Mendicants, there are these eight accomplishments.
What eight?
Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.
These are the eight accomplishments.
They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.
Faithful, accomplished in ethics,
bountiful, rid of stinginess,
they always purify the path
to well-being in lives to come.
And so these eight qualities
of a faithful householder of discernment
are declared by the one who is truly named
to lead to happiness in both spheres,
welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.”
AN8.76
Numbered Discourses 8.76
- Pairs
Accomplishments (2nd)
“Mendicants, there are these eight accomplishments.
What eight?
Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom.
And what is accomplishment in initiative?
It’s when a gentleman earns a living by means such as
farming, trade, raising cattle, archery, government service, or one of the professions.
He understands how to go about these things in order to complete and organize the work.
This is called accomplishment in initiative.
And what is accomplishment in protection?
It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. He ensures it is guarded and protected, thinking:
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
This is called accomplishment in protection.
And what is accomplishment in good friendship?
It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.
This is called accomplishment in good friendship.
And what is accomplishment in balanced finances?
It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.
In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’
If a gentleman has little income but an opulent life, there’ll be some who say: ‘This gentleman eats their wealth like a fig-eater!’
If a gentleman has a large income but a spartan life, there’ll be some who say: ‘This gentleman is starving themselves to death!’
But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’
This is called accomplishment in balanced finances.
And what is accomplishment in faith?
It’s when a gentleman has faith in the Realized One’s awakening:
‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’
This is called accomplishment in faith.
And what is accomplishment in ethics?
It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor.
This is called accomplishment in ethics.
And what is accomplishment in generosity?
It’s when a gentleman lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
This is called accomplishment in generosity.
And what is accomplishment in wisdom?
It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
This is called accomplishment in wisdom.
These are the eight accomplishments.
They’re enterprising in the workplace,
diligent in managing things,
they balance their finances,
and preserve their wealth.
Faithful, accomplished in ethics,
bountiful, rid of stinginess,
they always purify the path
to well-being in lives to come.
And so these eight qualities
of a faithful householder of discernment
are declared by the one who is truly named
to lead to happiness in both spheres,
welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.”
AN8.77
Numbered Discourses 8.77
- Pairs
Desires
There Sāriputta addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Sāriputta said this:
“Reverends, these eight individuals are found in the world.
What eight?
First, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
But material things don’t come to them.
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they do not acquire material things, they sorrow and lament. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
And material things do come to them.
And so they become indulgent and fall into negligence regarding those material things.
This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. And when they acquire material things, they become intoxicated and negligent. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
And material things don’t come to them.
And so they sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. But when they do not acquire material things, they sorrow and lament. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
But material things do come to them.
And so they become indulgent and fall into negligence regarding those material things.
This is called a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. But when they acquire material things, they become intoxicated and negligent. They’ve fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
But material things don’t come to them.
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they do not acquire material things, they don’t sorrow and lament. They haven’t fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They try hard, strive, and make an effort to get them.
And material things do come to them.
But they don’t become indulgent and fall into negligence regarding those material things.
This is called a mendicant who lives desiring material things. They try hard, strive, and make an effort to get them. But when they acquire material things, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
And material things don’t come to them.
But they don’t sorrow and wail and lament, beating their breast and falling into confusion because they don’t get those material things.
This is called a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. And when they do not acquire material things, they don’t sorrow and lament. They haven’t fallen from the true teaching.
Next, when a mendicant stays secluded, living independently, a desire arises for material things.
They don’t try hard, strive, and make an effort to get them.
But material things do come to them.
But they don’t become indulgent and fall into negligence regarding those material things.
This is called a mendicant who lives desiring material things. They don’t try hard, strive, and make an effort to get them. And when they acquire material things, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching.
These eight individuals are found in the world.”
AN8.78
Numbered Discourses 8.78
- Pairs
Good Enough
There Sāriputta addressed the mendicants:
“Reverends, a mendicant with six qualities is good enough for themselves and others.
What six?
A mendicant is quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these six qualities is good enough for themselves and others.
A mendicant with five qualities is good enough for themselves and others.
What five?
A mendicant is not quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these five qualities is good enough for themselves and others.
A mendicant with four qualities is good enough for themselves but not for others.
What four?
A mendicant is quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these four qualities is good enough for themselves but not for others.
A mendicant with four qualities is good enough for others but not for themselves.
What four?
A mendicant is quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
But they don’t examine the meaning of teachings they’ve memorized.
Not understanding the meaning and the teaching, they don’t practice in line with the teaching.
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these four qualities is good enough for others but not for themselves.
A mendicant with three qualities is good enough for themselves but not for others.
What three?
A mendicant is not quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these three qualities is good enough for themselves but not for others.
A mendicant with three qualities is good enough for others but not for themselves.
What three?
A mendicant is not quick-witted when it comes to skillful teachings.
They readily memorize the teachings they’ve heard.
But they don’t examine the meaning of teachings they’ve memorized.
Not understanding the meaning and the teaching, they don’t practice in line with the teaching.
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these three qualities is good enough for others but not for themselves.
A mendicant with two qualities is good enough for themselves but not for others.
What two?
A mendicant is not quick-witted when it comes to skillful teachings.
And they don’t readily memorize the teachings they’ve heard.
They examine the meaning of teachings they’ve memorized.
Understanding the meaning and the teaching, they practice in line with the teaching.
They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning.
They don’t educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these two qualities is good enough for themselves but not for others.
A mendicant with two qualities is good enough for others but not for themselves.
What two?
A mendicant is not quick-witted when it comes to skillful teachings.
And they don’t readily memorize the teachings they’ve heard.
Nor do they examine the meaning of teachings they’ve memorized.
Not understanding the meaning and the teaching, they don’t practice in line with the teaching.
They’re a good speaker who enunciates well. Their voice is polished, clear, articulate, and expresses the meaning.
They educate, encourage, fire up, and inspire their spiritual companions.
A mendicant with these two qualities is good enough for others but not for themselves.”
AN8.79
Numbered Discourses 8.79
- Pairs
Decline
“These eight things lead to the decline of a mendicant trainee.
What eight?
They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation.
These eight things lead to the decline of a mendicant trainee.
These eight things don’t lead to the decline of a mendicant trainee.
What eight?
They don’t relish work, talk, sleep and company. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation.
These eight things don’t lead to the decline of a mendicant trainee.”
AN8.80
Numbered Discourses 8.80
- Pairs
Grounds for Laziness and Arousing Energy
“Mendicants, there are eight grounds for laziness.
What eight?
Firstly, a mendicant has some work to do.
They think:
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the first ground for laziness.
Furthermore, a mendicant has done some work.
They think:
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the second ground for laziness.
Furthermore, a mendicant has to go on a journey.
They think:
‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the third ground for laziness.
Furthermore, a mendicant has gone on a journey.
They think:
‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the fourth ground for laziness.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
They think:
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
This is the fifth ground for laziness.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
They think:
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
This is the sixth ground for laziness.
Furthermore, a mendicant feels a little sick.
They think:
‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized.
This is the seventh ground for laziness.
Furthermore, a mendicant has recently recovered from illness.
They think:
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the eighth ground for laziness.
These are the eight grounds for laziness.
There are eight grounds for arousing energy.
What eight?
Firstly, a mendicant has some work to do.
They think:
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the first ground for arousing energy.
Furthermore, a mendicant has done some work.
They think:
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
They rouse up energy …
This is the second ground for arousing energy.
Furthermore, a mendicant has to go on a journey.
They think:
‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
This is the third ground for arousing energy.
Furthermore, a mendicant has gone on a journey.
They think:
‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ …
This is the fourth ground for arousing energy.
Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
They think:
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ …
This is the fifth ground for arousing energy.
Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
They think:
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ …
This is the sixth ground for arousing energy.
Furthermore, a mendicant feels a little sick.
They think:
‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ …
This is the seventh ground for arousing energy.
Furthermore, a mendicant has recently recovered from illness.
They think:
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
This is the eighth ground for arousing energy.
These are the eight grounds for arousing energy.”
AN8.81
Numbered Discourses 8.81
- Mindfulness
Mindfulness and Situational Awareness
“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence.
When there is no conscience and prudence …
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.
When there is conscience and prudence, one who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence.
When there is conscience and prudence …
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
AN8.82
Numbered Discourses 8.82
- Mindfulness
With Puṇṇiya
Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”
“Puṇṇiya, when a mendicant has faith but doesn’t approach,
the Realized One doesn’t feel inspired to teach.
But when a mendicant has faith and approaches,
the Realized One feels inspired to teach.
When a mendicant has faith and approaches, but doesn’t pay homage …
they pay homage, but don’t ask questions …
they ask questions, but don’t actively listen to the teaching …
they actively listen to the teaching, but don’t remember the teaching they’ve heard …
they remember the teaching they’ve heard, but don’t examine the meaning of the teachings they’ve remembered …
they examine the meaning of the teachings they’ve remembered, but, not having understood the meaning and the teaching, they don’t practice in line with the principle of the teaching.
The Realized One doesn’t feel inspired to teach.
But when a mendicant has faith, approaches, pays homage, asks questions, actively listens to the teachings, remembers the teachings, examines the meaning, and practices in line with the principle of the teaching,
the Realized One feels inspired to teach.
When someone possesses these eight qualities, the Realized One feels totally inspired to teach.”
AN8.83
Numbered Discourses 8.83
- Mindfulness
Rooted
“Mendicants, if wanderers of other religions were to ask:
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?”
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Well then, mendicants, I will teach it.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Mendicants, if wanderers of other religions were to ask:
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’
You should answer them:
‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’
When questioned by wanderers of other religions, that’s how you should answer them.”
AN8.84
Numbered Discourses 8.84
- Mindfulness
A Master Thief
“Mendicants, a master thief with eight factors is soon executed, and doesn’t have long to live.
What eight?
He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.
A master thief with these eight factors is soon executed, and doesn’t have long to live.
A master thief with eight factors is not soon executed, and lives long.
What eight?
He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty.
A master thief with these eight factors is not soon executed, and lives long.”
AN8.85
Numbered Discourses 8.85
- Mindfulness
Terms for the Realized One
“‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Brahmin’,
‘Knowledge Master’,
‘Healer’,
‘Unstained’,
‘Immaculate’,
‘Knower’,
and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha.
The supreme should be attained by an ascetic,
a brahmin who has lived the life;
it should be attained by a knowledge master,
a healer.
The supreme should be attained by the unstained,
stainless and pure;
it should be attained by a knower,
who is free.
I am victorious in battle!
Released, I release others from their chains.
I am a giant completely tamed,
an adept, I am quenched.”
AN8.86
Numbered Discourses 8.86
- Mindfulness
With Nāgita
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
He stayed in a forest near Icchānaṅgala.
The brahmins and householders of Icchānaṅgala heard:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
He has this good reputation:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ …
It’s good to see such perfected ones.”
Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
Then the Buddha said to Nāgita,
“Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought abundant fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”
“Nāgita, may I never become famous. May fame not come to me.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Sir, may the Blessed One please relent now! May the Holy One relent!
Now is the time for the Buddha to relent.
Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.
It’s like when the heavens rain heavily and the water flows downhill.
In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.
Why is that?
Because of the Buddha’s ethics and wisdom.”
“Nāgita, may I never become famous. May fame not come to me.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
Even some of the deities can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
When you all come together to enjoy each other’s company, I think:
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
That must be because they come together to enjoy each other’s company.’
Take mendicants I see poking each other with their fingers, giggling and playing together.
I think to myself:
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
That must be because they’re poking each other with their fingers, giggling and playing together.’
Take mendicants I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing.
I think to myself:
‘These venerables mustn’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
That must be because they eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing.’
Take a mendicant living within a village who I see sitting immersed in samādhi.
I think to myself:
‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’
So I’m not pleased that that mendicant is living within a village.
Take a mendicant in the wilderness who I see sitting nodding in meditation.
I think to myself:
‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’
So I’m pleased that that mendicant is living in the wilderness.
Take a mendicant in the wilderness who I see sitting without being immersed in samādhi.
I think to myself:
‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’
So I’m pleased that that mendicant is living in the wilderness.
Take a mendicant in the wilderness who I see sitting immersed in samādhi.
I think to myself:
‘Now this venerable will free the unfreed mind or preserve the freed mind.’
So I’m pleased that that mendicant is living in the wilderness.
Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.
They come down to villages, towns, and capital cities and make their home there.
So I’m not pleased that that mendicant is living within a village.
Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.
So I’m pleased that that mendicant is living in the wilderness.
Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”
AN8.87
Numbered Discourses 8.87
- Mindfulness
Turning the Bowl Upside Down
“Mendicants, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds.
What eight?
They try to prevent the mendicants from getting material things. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha.
The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.
The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds.
What eight?
They don’t try to prevent the mendicants from getting material things. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha.
The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.”
AN8.88
Numbered Discourses 8.88
- Mindfulness
A Proclamation of No Confidence
“Mendicants, the lay followers may, if they wish, make a proclamation of no confidence in a mendicant who has eight qualities.
What eight?
They try to prevent laypeople from getting material things. They try to harm laypeople. They insult and abuse laypeople. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They’re seen at an inappropriate place for collecting alms.
The lay followers may, if they wish, make a proclamation of no confidence in a mendicant who possesses these eight qualities.
The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has eight qualities.
What eight?
They don’t try to prevent laypeople from getting material things. They don’t try to harm laypeople. They don’t insult and abuse laypeople. They don’t divide laypeople against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms.
The lay followers may, if they wish, make a proclamation of confidence in a mendicant who possesses these eight qualities.”
AN8.89
Numbered Discourses 8.89
- Mindfulness
Reconciliation
“Mendicants, the Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation.
What eight?
They try to prevent laypeople from getting material things. They try to harm laypeople. They insult and abuse lay people. They divide laypeople against each other. They criticize the Buddha, the teaching, and the Saṅgha. They don’t keep a legitimate promise made to a layperson.
The Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation.
The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.
What eight?
They don’t try to prevent the laypeople from getting material things. They don’t try to harm laypeople. They don’t insult and abuse laypeople. They don’t divide laypeople against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They keep a legitimate promise made to a layperson.
The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.”
AN8.90
Numbered Discourses 8.90
- Mindfulness
Proper Behavior in a Case of Aggravated Misconduct
“Mendicants, a mendicant who has been convicted of aggravated misconduct must behave themselves properly in eight respects.
They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in a position of seniority. They must not resolve others from any offense similar to that which they have transgressed.
A mendicant who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.”
AN8.91-117
Numbered Discourses 8.91–117
- Similarity
Untitled Discourses With Various Laywomen on the Sabbath
And then the lay woman Bojjhā … Sirīmā … Padumā … Sutanā … Manujā … Uttarā … Muttā … Khemā … Somā … Rucī … Cundī … Bimbī … Sumanā … Mallikā … Tissā … Tissamātā … Soṇā … Soṇā’s mother … Kāṇā … Kāṇamātā … Uttarā, Nanda’s mother … Visākhā, Migāra’s mother … the lay woman Khujjuttarā … the lay woman Sāmāvatī … Suppavāsā the Koliyan … the lay woman Suppiyā … the housewife Nakula’s mother …
AN8.118
Numbered Discourses 8.118
- Abbreviated Texts Beginning With Greed
Untitled Discourse on Greed (1st)
“For insight into greed, eight things should be developed.
What eight?
Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
For insight into greed, these eight things should be developed.”
AN8.119
Numbered Discourses 8.119
- Abbreviated Texts Beginning With Greed
Untitled Discourse on Greed (2nd)
“For insight into greed, eight things should be developed.
What eight?
Perceiving form internally, they see forms externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
Perceiving form internally, they see forms externally, limitless, both pretty and ugly. …
Not perceiving form internally, they see forms externally, limited, both pretty and ugly. …
Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. …
Not perceiving form internally, they see forms externally, blue, with blue color and blue appearance. …
yellow …
red …
Not perceiving form internally, they see forms externally, white, with white color and white appearance.
Mastering them, they perceive: ‘I know and see.’
For insight into greed, these eight things should be developed.”
AN8.120
Numbered Discourses 8.120
- Abbreviated Texts Beginning With Greed
Untitled Discourse on Greed (3rd)
“For insight into greed, eight things should be developed.
What eight?
Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …
For insight into greed, these eight things should be developed.”
AN8.121-147
Numbered Discourses 8.121–147
- Abbreviated Texts Beginning With Greed
Untitled Discourses on Greed
“For the complete understanding of greed …
complete ending …
giving up …
ending …
vanishing …
fading away …
cessation …
giving away …
letting go …
these eight things should be developed.”
AN8.148-627
Numbered Discourses 8.148–627
- Abbreviated Texts Beginning With Greed
Untitled Discourses on Hate, Etc.
“For insight into hate …
delusion …
anger …
acrimony …
disdain …
contempt …
jealousy …
stinginess …
deceitfulness …
deviousness …
obstinacy …
aggression …
conceit …
arrogance …
vanity …
For insight into negligence …
complete understanding …
complete ending …
giving up …
ending …
vanishing …
fading away …
cessation …
giving away …
For the letting go of negligence
these eight things should be developed.”
The Book of the Eights is finished.