Aṅguttara Nikāya – Page 10 – Daily Sutta Reading

AN 5.214 Bahubhāṇisutta: Someone Who Talks a Lot

“Mendicants, there are these five drawbacks for a person who talks a lot. What five? They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks for a person who talks a lot.

There are these five benefits for a person who talks thoughtfully. What five? They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits for a person who talks thoughtfully.”

Read this translation of Aṅguttara Nikāya 5.214 Bahubhāṇisutta: Someone Who Talks a Lot by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 8.25 Mahānāmasutta: Mahānāma

On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“In what way, Bhante, is one a lay follower?”

“When, Mahānāma, one has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, in that way one is a lay follower.”

“In what way, Bhante, is a lay follower virtuous?”

“When, Mahānāma, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness, in that way a lay follower is virtuous.”

“In what way, Bhante, is a lay follower practicing for his own welfare but not for the welfare of others?”

“When, Mahānāma, a lay follower is himself accomplished in faith but does not encourage others to accomplish faith;
when he is himself accomplished in virtuous behavior but does not encourage others to accomplish virtuous behavior;
when he is himself accomplished in generosity but does not encourage others to accomplish generosity;
when he himself wants to see bhikkhus but does not encourage others to see bhikkhus;
when he himself wants to hear the good Dhamma but does not encourage others to hear the good Dhamma;
when he himself retains in mind the teachings he has heard but does not encourage others to retain the teachings in mind;
when he himself examines the meaning of the teachings that have been retained in mind but does not encourage others to examine their meaning;
when he himself has understood the meaning and the Dhamma and practices in accordance with the Dhamma, but does not encourage others to do so: it is in this way, Mahānāma, that a lay follower is practicing for his own welfare but not for the welfare of others.

“In what way, Bhante, is a lay follower practicing for his own welfare and for the welfare of others?”

“When, Mahānāma, a lay follower is himself accomplished in faith and also encourages others to accomplish faith;
when he is himself accomplished in virtuous behavior and also encourages others to accomplish virtuous behavior;
when he is himself accomplished in generosity and also encourages others to accomplish generosity;
when he himself wants to see bhikkhus and also encourages others to see bhikkhus;
when he himself wants to hear the good Dhamma and also encourages others to hear the good Dhamma;
when he himself retains in mind the teachings he has heard and also encourages others to retain the teachings in mind;
when he himself examines the meaning of the teachings that have been retained in mind and also encourages others to examine their meaning;
when he himself understands the meaning and the Dhamma and then practices in accordance with the Dhamma, and also encourages others to practice in accordance with the Dhamma: it is in this way, Mahānāma, that a lay follower is practicing for his own welfare and also for the welfare of others.”

Read this translation of Aṅguttara Nikāya 8.25 Mahānāmasutta: Mahānāma by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 10.91 Kāmabhogīsutta: Pleasure Seekers

[Another weekend long read. But this sutta gives some interesting information on wealth and giving that we don’t find spelled out like this elsewhere. Because there a number of factors, read carefully to see the differences.]

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

“These ten pleasure seekers are found in the world. What ten?

First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don’t share it and make merit.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the one ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds, and praised on this one.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.

These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”

Read this translation of Aṅguttara Nikāya 10.91 Kāmabhogīsutta: Pleasure Seekers Kāmabhogīsutta by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.37 Dāna Sutta: Giving

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion the female lay follower Veḷukaṇṭakin Nandamātar, had established a donation endowed with six factors for the Saṅgha of monks headed by Sāriputta & Moggallāna. The Blessed One saw with his divine eye, surpassing the human, that the laywoman Veḷukaṇḍakī, Nanda’s mother, had established a donation endowed with six factors for the Saṅgha of monks headed by Sāriputta & Moggallāna. On seeing this, he addressed the monks: “Monks, the female lay follower Veḷukaṇṭakin Nandamātar, has established a donation endowed with six factors for the Saṅgha of monks headed by Sāriputta & Moggallāna.

“And how is a donation endowed with six factors? There is the case where there are the three factors of the donor, the three factors of the recipients.

“And which are the three factors of the donor? There is the case where the donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving is gratified. These are the three factors of the donor.

“And which are the three factors of the recipients? There is the case where the recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.

“Such are the three factors of the donor, the three factors of the recipients. And this is how a donation is endowed with six factors.

“And it’s not easy to take the measure of the merit of a donation thus endowed with six factors as ‘just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.’ It is simply reckoned as a great mass of merit, incalculable, immeasurable.

“Just as it’s not easy to take the measure of the great ocean as ‘just this many buckets of water, just this many hundreds of buckets of water, just this many thousands of buckets of water, or just this many hundreds of thousands of buckets of water.’ It’s simply reckoned as a great mass of water, incalculable, immeasurable. In the same way, it’s not easy to take the measure of the merit of a donation thus endowed with six factors as ‘just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.’ It is simply reckoned as a great mass of merit, incalculable, immeasurable.”

Before giving, glad;
while giving, the mind is bright & clear;
having given, one is gratified:
          This is the consummation of the sacrifice.
Free of passion, free of aversion,
free of delusion, without effluent:
          the consummation of the field of the sacrifice,
          one restrained, leading the holy life.
Having rinsed oneself,
having given with one’s own hands,
          then—because of oneself,
          because of the other—
that is a sacrifice yielding great fruit.
Having given thus
          —intelligent—
a person of conviction,
with awareness released,
          reappears
          —wise—
in a world of bliss
          unalloyed.

Read this translation of Aṅguttara Nikāya 6.37 Dāna Sutta. Giving by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or Ancient-Buddhist-Texts.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.147 Asappurisadānasutta: Gifts of a Bad Person

“Mendicants, there are these five gifts of a bad person. What five? They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences. These are the five gifts of a bad person.

There are these five gifts of a good person. What five? They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences. These are the five gifts of a good person.”

Read this translation of Aṅguttara Nikāya 5.147 Asappurisadānasutta: Gifts of a Bad Person by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.34 Sīha Sutta: To General Sīha (On Giving)

I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Then General Sīha went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “Is it possible, lord, to point out a fruit of giving visible in the here & now?”

“It is possible, Sīha. One who is generous, a master of giving, is dear & charming to people at large. And the fact that who is generous, a master of giving, is dear & charming to people at large: This is a fruit of giving visible in the here & now.

“And further, good people, people of integrity, admire one who is generous, a master of giving. And the fact that good people, people of integrity, admire one who is generous, a master of giving: This, too, is a fruit of giving visible in the here & now.

“And further, the fine reputation of one who is generous, a master of giving, is spread far & wide. And the fact that the fine reputation of one who is generous, a master of giving, is spread far & wide: This, too, is a fruit of giving visible in the here & now.

“And further, when one who is generous, a master of giving, approaches any assembly of people—noble warriors, brahmans, householders, or contemplatives—he/she does so confidently & without embarrassment. And the fact that when one who is generous, a master of giving, approaches any assembly of people—noble warriors, brahmans, householders, or contemplatives—he/she does so confidently & without embarrassment: This, too, is a fruit of giving visible in the here & now.

“And further, at the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world. And the fact that at the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world: This is a fruit of giving in the next life.”

When this was said, General Sīha said to the Blessed One: “As for the four fruits of giving visible in the here & now that have been pointed out by the Blessed One, it’s not the case that I go by conviction in the Blessed One with regard to them. I know them, too.

I am generous, a master of giving, dear & charming to people at large.
I am generous, a master of giving; good people, people of integrity, admire me.
I am generous, a master of giving, and my fine reputation is spread far & wide: ‘Sīha is generous, a doer, a supporter of the Saṅgha.’
I am generous, a master of giving, and when I approach any assembly of people—noble warriors, brahmans, householders, or contemplatives—I do so confidently & without embarrassment.

“But when the Blessed One says to me, ‘At the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world,’ that I do not know. That is where I go by conviction in the Blessed One.”

“So it is, Sīha. So it is. At the break-up of the body, after death, one who is generous, a master of giving, reappears in a good destination, a heavenly world.”

One who gives is dear.
People at large admire him.
He gains honor. His status grows.
He enters an assembly unembarrassed.
He is confident—the unmiserly man.

Therefore the wise give gifts.
Seeking bliss, they would subdue the stain of miserliness.
Established in the three-fold heavenly world,
they enjoy themselves long
in fellowship with the devas.

Having made the opportunity for themselves,
having done what is skillful,
then when they fall from here
they fare on, self-radiant, in Nandana [the garden of the devas].

There they delight, enjoy, are joyful,
replete with the five sensuality strands.
Having followed the words of the sage who is Such,
they enjoy themselves in heaven—
disciples of the One Well-Gone.

Read this translation of Aṅguttara Nikāya 5.34 Sīha Sutta. To General Sīha (On Giving) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 3.42 Tiṭhānasutta: Cases

“Bhikkhus, in three cases one may be understood to have faith and confidence. What three? When one desires to see those of virtuous behavior; when one desires to hear the good Dhamma; and when one dwells at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. In these three cases, one may be understood to have faith and confidence.”

One who desires to see the virtuous ones,
who wishes to hear the good Dhamma,
who has removed the stain of miserliness,
is called a person endowed with faith.

Faith: saddha
Confidence: pasanna

Read this translation of Aṅguttara Nikāya 3.42 Tiṭhānasutta: Cases by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.61 Pattakammasutta: Worthy Deeds

NOTE: This sutta is longer than usual, but it gives lots of wonderful advice for lay life. Especially on wealth and how to use it.

Then the householder Anāthapiṇḍika approached the Blessed One…. The Blessed One said to him:

“Householder, there are these four things that are wished for, desired, agreeable, and rarely gained in the world. What four?

(1) “One thinks: ‘May wealth come to me righteously!’ This is the first thing in the world that is wished for … and rarely gained in the world.

(2) “Having gained wealth righteously, one thinks: ‘May fame come to me and to my relatives and preceptors!’ This is the second thing … rarely gained in the world.

(3) “Having gained wealth righteously and having gained fame for oneself and for one’s relatives and preceptors, one thinks: ‘May I live long and enjoy a long life span!’ This is the third thing … rarely gained in the world.

(4) “Having gained wealth righteously, having gained fame for oneself and for one’s relatives and preceptors, living long and enjoying a long life span, one thinks: ‘With the breakup of the body, after death, may I be reborn in a good destination, in a heavenly world!’ This is the fourth thing … rarely gained in the world.

“These are the four things that are wished for, desired, agreeable, and rarely gained in the world.

“There are, householder, four other things that lead to obtaining those four things. What four? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom.

(1) “And what, householder, is accomplishment in faith? Here, a noble disciple is endowed with faith; he places faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is called accomplishment in faith.

(2) “And what is accomplishment in virtuous behavior? Here, a noble disciple abstains from the destruction of life … abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior.

(3) “And what is accomplishment in generosity? Here, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.

(4) “And what is accomplishment in wisdom? If one dwells with a heart overcome by longing and unrighteous greed, one does what should be avoided and neglects one’s duty, so that one’s fame and happiness are spoiled. If one dwells with a heart overcome by ill will … by dullness and drowsiness … by restlessness and remorse … by doubt, one does what should be avoided and neglects one’s duty, so that one’s fame and happiness are spoiled.

“When, householder, a noble disciple has understood thus: ‘Longing and unrighteous greed are a defilement of the mind,’ he abandons them.

When he has understood thus: ‘Ill will is a defilement of the mind,’ he abandons it.

When he has understood thus: ‘Dullness and drowsiness are a defilement of the mind,’ he abandons them.

When he has understood thus: ‘Restlessness and remorse are a defilement of the mind,’ he abandons them.

When he has understood thus: ‘Doubt is a defilement of the mind,’ he abandons it.

“When, householder, a noble disciple has understood thus: ‘Longing and unrighteous greed are a defilement of the mind’ and has abandoned them; when he has understood thus: ‘Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt is a defilement of the mind,’ and has abandoned it, he is then called a noble disciple of great wisdom, of wide wisdom, one who sees the range, one accomplished in wisdom. This is called accomplishment in wisdom.

“These are the four other things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world.

“With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, the noble disciple undertakes four worthy deeds. What four?

(1) “Here, householder, with wealth acquired by energetic striving … righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness; he makes his friends and companions happy and pleased and properly maintains them in happiness. This is the first case of wealth that has gone to good use, that has been properly utilized and used for a worthy cause.

(2) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes provisions against the losses that might arise from fire, floods, kings, thieves, or displeasing heirs; he makes himself secure against them. This is the second case of wealth that has gone to good use … for a worthy cause.

(3) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the third case of wealth that has gone to good use … for a worthy cause.

(4) “Again, with wealth acquired by energetic striving … righteously gained, the noble disciple establishes an uplifting offering of alms—an offering that is heavenly, resulting in happiness, conducive to heaven—to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbāna. This is the fourth case of wealth that has gone to good use, that has been properly employed and used for a worthy cause.

“These, householder, are the four worthy deeds that the noble disciple undertakes with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When anyone exhausts wealth on anything apart from these four worthy deeds, that wealth is said to have gone to waste, to have been squandered, to have been used frivolously. But when anyone exhausts wealth on these four worthy deeds, that wealth is said to have gone to good use, to have been properly used, to have been utilized for a worthy cause.”

“I’ve enjoyed wealth,
supported my dependents,
and overcome adversities.
I have given an uplifting offering
and performed the five oblations.
I have served the virtuous monks,
the self-controlled celibate ones.

“I have achieved whatever purpose
a wise person, dwelling at home,
might have in desiring wealth;
what I have done brings me no regret.”

Recollecting this, a mortal
remains firm in the noble Dhamma.
They praise him here in this life,
and after death he rejoices in heaven.

Read this translation of Aṅguttara Nikāya 4.61 Pattakammasutta: Worthy Deeds by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 7.52 Dāna Sutta: Giving

I have heard that on one occasion the Blessed One was staying near Campā on the shore of Gaggarā Lake. Then a large number of lay followers from Campā went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to Ven. Sāriputta: “It has been a long time, venerable sir, since we have had a chance to hear a Dhamma talk in the Blessed One’s presence. It would be good if we could get to hear a Dhamma talk in the Blessed One’s presence.”

“Then in that case, my friends, come again on the next uposatha day, and perhaps you’ll get to hear a Dhamma talk in the Blessed One’s presence.”

“As you say, venerable sir,” the lay followers from Campā said to Ven. Sāriputta. Rising from their seats, bowing down to him, and then circling him—keeping him on their right—they left.

Then, on the following uposatha day, the lay followers from Campā went to Ven. Sāriputta and, on arrival, having bowed down to him, stood to one side. Then Ven. Sāriputta, together with the lay followers from Campā, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Might there be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?”

“Yes, Sāriputta, there would be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit.”

“Lord, what is the cause, what is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?”

“Sāriputta, there is the case where a person gives a gift seeking his own profit, with a mind attached (to the reward), seeking to store up for himself (with the thought), ‘I’ll enjoy this after death.’ He gives his gift—food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp—to a contemplative or a brahman. What do you think, Sāriputta? Might a person give such a gift as this?”

“Yes, lord.”

“Having given this gift seeking his own profit—with a mind attached (to the reward), seeking to store up for himself, (with the thought), ‘I’ll enjoy this after death’—on the break-up of the body, after death, he reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“Then there is the case of a person who gives a gift not seeking his own profit, not with a mind attached (to the reward), not seeking to store up for himself, nor (with the thought), ‘I’ll enjoy this after death.’ Instead, he gives a gift with the thought, ‘Giving is good.’ He gives his gift—food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp—to a contemplative or a brahman. What do you think, Sāriputta? Might a person give such a gift as this?”

“Yes, lord.”

“Having given this gift with the thought, ‘Giving is good,’ on the break-up of the body, after death, he reappears in the company of the Devas of the Thirty-three. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“Or, instead of thinking, ‘Giving is good,’ he gives a gift with the thought, ‘This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued’… on the break-up of the body, after death, he reappears in the company of the Devas of the Hours. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“Or, instead… he gives a gift with the thought, ‘I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off’ … on the break-up of the body, after death, he reappears in the company of the Contented Devas. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“Or, instead… he gives a gift with the thought, ‘Just as there were the great sacrifices of the sages of the past—Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṇgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, & Bhagu—in the same way will this be my distribution of gifts’ … on the break-up of the body, after death, he reappears in the company of the Devas who Delight in Creation. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“Or, instead… he gives a gift with the thought, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise’ … on the break-up of the body, after death, he reappears in the company of the Devas Wielding power over the creations of others. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.

“Or, instead of thinking, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise,’ he gives a gift with the thought, ‘This is an ornament for the mind, a support for the mind.’ He gives his gift—food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp—to a contemplative or a brahman. What do you think, Sāriputta? Might a person give such a gift as this?”

“Yes, lord.”

“Having given this, not seeking his own profit, not with a mind attached (to the reward), not seeking to store up for himself, nor (with the thought), ‘I’ll enjoy this after death,’

—nor with the thought, ‘Giving is good,’

—nor with the thought, ‘This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,’

—nor with the thought, ‘I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,’

—nor with the thought, ‘Just as there were the great sacrifices of the sages of the past—Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṇgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, & Bhagu—in the same way this will be my distribution of gifts,’

—nor with the thought, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise,’

—but with the thought, ‘This is an ornament for the mind, a support for the mind’—on the break-up of the body, after death, he reappears in the company of Brahmā’s Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a non-returner. He does not come back to this world.

“This, Sāriputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit.”

Read this translation of Aṅguttara Nikāya 7.52 Dāna Sutta. Giving by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.57 Suppavāsāsutta: Suppavāsā

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her:

“Suppavāsā, when a noble disciple gives food, she gives the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, she has long life as a god or human. Giving beauty, she has beauty as a god or human. Giving happiness, she has happiness as a god or human. Giving strength, she has strength as a god or human. When a noble disciple gives food, she gives the recipients these four things.

When she gives well-prepared food,
pure, fine, and full of flavor,
that offering—given to the upright,
who have good conduct, and are big-hearted—
joins merit to merit. It’s very fruitful,
and is praised by those who know the world.

Those who recall such sacrifices,
live in the world full of inspiration.
They’ve driven out the stain of stinginess, root and all,
blameless, they go to a heavenly place.”

Read this translation of Aṅguttara Nikāya 4.57 Suppavāsāsutta: Suppavāsā by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.79 Vaṇijja Sutta: Trade

Then Ven. Sāriputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “What is the reason, lord, what is the cause why a certain trade, when engaged in by some people, turns out a failure? What is the reason, what is the cause why the same sort of trade, when engaged in by other people, turns out not as intended? What is the reason, what is the cause why the same sort of trade, when engaged in by other people, turns out as intended? What is the reason, what is the cause why the same sort of trade, when engaged in by other people, turns out better than intended?”

“There is the case, Sāriputta, where a certain person, having gone to a contemplative or brahman, makes him an offer: ‘Tell me, sir, what you need in terms of the four requisites.’ But he doesn’t give what he offered. If he passes away from there and comes here, then whatever trade he engages in, it turns out a failure.

“Then there is the case where a certain person, having gone to a contemplative or brahman, makes him an offer: ‘Tell me, sir, what you need in terms of the four requisites.’ But he gives him something other than what he intended by his offer. If he passes away from there and comes here, then whatever trade he engages in, it turns out not as intended.

“Then there is the case where a certain person, having gone to a contemplative or brahman, makes him an offer: ‘Tell me, sir, what you need in terms of the four requisites.’ He gives him what he intended by his offer. If he passes away from there and comes here, then whatever trade he engages in, it turns out as intended.

“Then there is the case where a certain person, having gone to a contemplative or brahman, makes him an offer: ‘Tell me, sir, what you need in terms of the four requisites.’ He gives him more than what he intended by his offer. If he passes away from there and comes here, then whatever trade he engages in, it turns out better than intended.

“This is the reason, Sāriputta, this is the cause why a certain trade, when engaged in by some people, turns out a failure; why the same sort of trade, when engaged in by other people, turns out not as intended; why the same sort of trade, when engaged in by other people, turns out as intended; why the same sort of trade, when engaged in by other people, turns out better than intended.”

Read this translation of Aṅguttara Nikāya 4.79 Vaṇijja Sutta. Trade by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.25 From… Anussatiṭṭhānasutta: Topics for Recollection—Generosity

…Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’

When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion.

At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this, some sentient beings are purified in this way.…

Read the entire translation of Aṅguttara Nikāya 6.25 Anussatiṭṭhānasutta: Topics for Recollection Anussatiṭṭhānasutta by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 9.17 Kulasutta: Families

“Mendicants, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What nine?

They don’t politely rise,
bow, or
offer a seat.
They hide what they have.
Even when they have much they give little.
Even when they have refined things they give coarse things.
They give carelessly, not carefully.
They don’t sit nearby to listen to the teachings.
When you’re speaking, they don’t listen well.

Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What nine?

They politely rise,
bow, and
offer a seat.
They don’t hide what they have.
When they have much they give much.
When they have refined things they give refined things.
They give carefully, not carelessly.
They sit nearby to listen to the teachings.
When you’re speaking, they listen well.

Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

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AN 5.47 From… Dhanasutta: Wealth

…And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.…

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AN 6.19 From… Paṭhamamaraṇassatisutta: Mindfulness of Death (1st)

…“As to 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 as long as it takes to eat 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 as to 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.”

Read the entire translation of Aṅguttara Nikāya 6.19 Paṭhamamaraṇassatisutta: Mindfulness of Death (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 7.49 From… Saññā Sutta: Perceptions

“‘…The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the deathless, has the deathless as its final end’: Thus was it said. In reference to what was it said?

“When a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock’s feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk’s awareness often remains steeped in the perception of death, his mind inclines to fervor for life, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of death; there is no step-by-step distinction in me; I have not arrived at the fruit of (mental) development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of death, his mind shrinks away from fervor for life, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of death; there is a step-by-step distinction in me; I have arrived at the fruit of (mental) development.’ In that way he is alert there.

“‘The perception of death, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the deathless, has the deathless as its final end’: Thus was it said, and in reference to this was it said.…

Read the entire translation of Aṅguttara Nikāya 7.49 Saññā Sutta. Perceptions by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 1.303: One Thing

“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Mindfulness of death. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

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AN 4.113 Patodasutta: The Goad

“Mendicants, these four fine thoroughbreds are found in the world. What four?

One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world.

These are the four fine thoroughbreds found in the world.

In the same way, these four fine thoroughbred people are found in the world. What four?

One fine thoroughbred person hears about the suffering or death of a woman or man in such and such village or town. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, but they see it themselves. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world.

These are the four fine thoroughbred people found in the world.”

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AN 3.109 Arakkhitasutta: Unprotected

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they become corrupted. When deeds are corrupted, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death.

It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They get soaked, and become rotten.

In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. … Someone whose deeds of body, speech, and mind are rotten will not have a good death.

When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don’t become corrupted. When deeds aren’t corrupted, they don’t become rotten. Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.

It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don’t get soaked, and they don’t become rotten.

In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. … Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

Read this translation of Aṅguttara Nikāya 3.109 Arakkhitasutta: Unprotected by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.57 From… Abhiṇhapaccavekkhitabbaṭhāna sutta: Themes—Death

“…And for the sake of what benefit should a woman or a man, a householder or one gone forth, often reflect thus: ‘I am subject to death; I am not exempt from death’? During their lives beings are intoxicated with life, and when they are intoxicated with life they engage in misconduct by body, speech, and mind. But when one often reflects upon this theme, the intoxication with life is either completely abandoned or diminished. It is for the sake of this benefit that a woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to death; I am not exempt from death.…’

“…This noble disciple reflects thus: ‘I am not the only one who is subject to death, not exempt from death. All beings that come and go, that pass away and undergo rebirth, are subject to death; none are exempt from death.’ As he often reflects on this theme, the path is generated. He pursues this path, develops it, and cultivates it. As he does so, the fetters are entirely abandoned and the underlying tendencies are uprooted.…

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AN 7.74 Arakenānusasani Sutta: Araka’s Instructions

“Once, monks, there was a teacher named Araka, a sectarian leader who was free of passion for sensuality. He had many hundreds of students and he taught them the Dhamma in this way: ‘Next to nothing, brahmans, is the life of human beings—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a dewdrop on the tip of a blade of grass quickly vanishes with the rising of the sun and does not stay long, in the same way, brahmans, the life of human beings is like a dewdrop—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as when the rain-devas send rain in fat drops, and a bubble on the water quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a water bubble—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a line drawn in the water with a stick quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a line drawn in the water with a stick—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a river flowing down from the mountains, going far, its current swift, carrying everything with it, so that there is not a moment, an instant, a second where it stands still, but instead it goes & rushes & flows, in the same way, brahmans, the life of human beings is like a river flowing down from the mountains—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a strong man forming a drop of spit on the tip of his tongue would spit it out with little effort, in the same way, brahmans, the life of human beings is like a drop of spit—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a sliver of meat thrown into an iron pan heated all day quickly vanishes and does not stay long, in the same way, brahmans, the life of human beings is like a sliver of meat—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.

“‘Just as a cow to be slaughtered being led to the slaughterhouse, with every step of its foot closer to its slaughtering, closer to death, in the same way, brahmans, the life of human beings is like a cow to be slaughtered—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.’

“Now at that time, monks, the human life span was 60,000 years, with girls marriageable at 500. And at that time there were (only) six afflictions: cold, heat, hunger, thirst, defecation, & urination. Yet even though people were so long-lived, long-lasting, with so few afflictions, that teacher Araka taught the Dhamma to his disciples in this way: ‘Next to nothing, brahmans, is the life of human beings—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.’

“At present, monks, one speaking rightly would say, ‘Next to nothing is the life of human beings—limited, trifling, of much stress & many despairs. One should touch this (truth) like a sage, do what is skillful, follow the holy life. For one who is born there is no freedom from death.’ At present, monks, one who lives a long time is 100 years old or a little bit more. Living 100 years, one lives for 300 seasons: 100 seasons of cold, 100 seasons of heat, 100 seasons of rain. Living for 300 seasons, one lives for 1,200 months: 400 months of cold, 400 months of heat, 400 months of rain. Living for 1,200 months, one lives for 2,400 fortnights: 800 fortnights of cold, 800 fortnights of heat, 800 fortnights of rain. Living for 2,400 fortnights, one lives for 36,000 days: 12,000 days of cold, 12,000 days of heat, 12,000 days of rain. Living for 36,000 days, one eats 72,000 meals: 24,000 meals in the cold, 24,000 meals in the heat, 24,000 meals in the rain—counting the taking of mother’s milk and obstacles to eating. These are the obstacles to eating: when one doesn’t eat while angered, when one doesn’t eat while suffering or stressed, when one doesn’t eat while sick, when one doesn’t eat on the observance [uposatha] day, when one doesn’t eat while poor.

“Thus, monks, I have reckoned the life of a person living for 100 years: I have reckoned the life span, reckoned the seasons, reckoned the years,1 reckoned the months, reckoned the fortnights, reckoned the nights, reckoned the days, reckoned the meals, reckoned the obstacles to eating. Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhāna, monks. Don’t be heedless. Don’t later fall into regret. This is our message to you all.”

Read this translation of Aṅguttara Nikāya 7.74 Arakenānusasani Sutta. Araka’s Instructions by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 6.20 Maraṇassati Sutta: Mindfulness of Death (2)

I have heard that at one time the Blessed One was staying near Nādika in the Brick Hall.

There he addressed the monks, “Monks, mindfulness of death—when developed & pursued—is of great fruit & great benefit. It gains a footing in the deathless, has the deathless as its final end. And how is mindfulness of death developed & pursued so that it is of great fruit & great benefit, gains a footing in the deathless, and has the deathless as its final end?

“There is the case where a monk, as day departs and night returns, reflects: ‘Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.’

“Then the monk should investigate: ‘Are there any evil, unskillful qualities unabandoned by me that would be an obstruction for me were I to die in the night?’

“If, on reflecting, he realizes that there are evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.

“Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.

“But if, on reflecting, he realizes that there are no evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die in the night, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.

“Further, there is the case where a monk, as night departs and day returns, reflects: ’Many are the possible causes of my death. A snake might bite me, a scorpion might sting me, a centipede might bite me. That would be how my death would come about. That would be an obstruction for me. Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm… piercing wind forces in the body might be provoked. That would be how my death would come about. That would be an obstruction for me.’ Then the monk should investigate: ‘Are there any evil, unskillful qualities unabandoned by me that would be an obstruction for me were I to die during the day?’ If, on reflecting, he realizes that there are evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, relentlessness, mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. But if, on reflecting, he realizes that there are no evil, unskillful qualities unabandoned by him that would be an obstruction for him were he to die during the day, then for that very reason he should dwell in joy & rapture, training himself day & night in skillful qualities.

“This, monks, is how mindfulness of death is developed & pursued so that it is of great fruit & great benefit, gains a footing in the Deathless, and has the Deathless as its final end.”

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

Read this translation of Aṅguttara Nikāya 6.20 Maraṇassati Sutta. Mindfulness of Death (2) by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.184 Abhaya Sutta: Fearless

Then Jānussoṇi the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “I am of the view & opinion that there is no one who, subject to death, is not afraid or in terror of death.”

The Blessed One said: “Brahman, there are those who, subject to death, are afraid & in terror of death. And there are those who, subject to death, are not afraid or in terror of death.

“And who is the person who, subject to death, is afraid & in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘O, those beloved sensual pleasures will be taken from me, and I will be taken from them!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This is a person who, subject to death, is afraid & in terror of death.

“Then there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘O, my beloved body will be taken from me, and I will be taken from my body!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.

“Then there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, & cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel. To the extent that there is a destination for those who have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel, that’s where I’m headed after death.’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.

“Then there is the case of the person in doubt & perplexity, who has not arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘How doubtful & perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!’ He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death.

“These, brahman, are four people who, subject to death, are afraid & in terror of death.

“And who is the person who, subject to death, is not afraid or in terror of death?

“There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought doesn’t occur to him, ‘O, those beloved sensual pleasures will be taken from me, and I will be taken from them!’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This is a person who, subject to death, is not afraid or in terror of death.

“Then there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought doesn’t occur to him, ‘O, my beloved body will be taken from me, and I will be taken from my body!’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“Then there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that’s where I’m headed after death.’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“Then there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, ‘I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.’ He doesn’t grieve, isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death.

“These, brahman, are four people who, subject to death, are not afraid or in terror of death.”

When this was said, Jānussoṇi the brahman said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Read this translation of Aṅguttara Nikāya 4.184 Abhaya Sutta. Fearless by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 5.167 From… Codanāsutta: Accusation

There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

What five?

I will speak at the right time, not at the wrong time.
I will speak truthfully, not falsely.
I will speak gently, not harshly.
I will speak beneficially, not harmfully.
I will speak lovingly, not from secret hate.

A mendicant who wants to accuse another should first establish these five things in themselves.…

Read the entire translation of Aṅguttara Nikāya 5.167 Codanāsutta: Accusation by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 7.62 Mettasutta: Don’t Fear Good Deeds

“Mendicants, don’t fear good deeds. For ‘good deeds’ is a term for happiness. I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time. I developed a mind of love for seven years. As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again. As the cosmos contracted I went to the realm of streaming radiance. As it expanded I was reborn in an empty mansion of Brahmā.

There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. I was Sakka, lord of gods, thirty-six times. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. These were my seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies. After conquering this land girt by sea, I reigned by principle, without rod or sword.

See the result of good deeds,
of skillful deeds, for one seeking happiness.
I developed a mind of love
for seven years, mendicants.
For seven eons of expansion and contraction
I didn’t return to this world again.
As the world contracted
I went to the realm of streaming radiance.
And when it expanded
I went to an empty mansion of Brahmā.
Seven times I was a Great Brahmā,
and at that time I was the wielder of power.
Thirty-six times I was lord of gods,
acting as ruler of the gods.
Then I was king, a wheel-turning monarch,
ruler of all India.
An anointed aristocrat,
I was sovereign of all humans.
Without rod or sword,
I conquered this land.
Through non-violent action
I guided it justly.
After ruling this vast territory
by means of principle,
I was born in a rich family,
affluent and wealthy.
It was replete with all sense pleasures,
and the seven treasures.
This was well taught by the Buddhas,
who bring the world together.
This is the cause of greatness
by which one is called a lord of the land.
I was a majestic king,
with lots of property and assets.
Successful and glorious,
I was lord of India.
Who would not be inspired by this,
even someone of dark birth.
Therefore someone who cares for their own welfare,
and wants to become the very best they can be,
should respect the true teaching,
remembering the instructions of the Buddhas.”

Read this translation of Aṅguttara Nikāya 7.62 Mettasutta: Don’t Fear Good Deeds by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 9.20 From… Velāmasutta: About Velāma

…It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.

It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha.

It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.

It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart.

It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.

It would be more fruitful develop the perception of impermanence—even for as long as a finger-snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”

Read the entire translation of Aṅguttara Nikāya 9.20 Velāmasutta: About Velāma by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.164 Paṭhamakhamasutta: Patient (1st)

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice.

And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. This is called the calming practice.

These are the four ways of practice.”

Read this translation of Aṅguttara Nikāya 4.164 Paṭhamakhamasutta: Patient (1st) Paṭhamakhamasutta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 4.29 Dhammapadasutta: Dhamma Factors

[NOTE: The term “good will” below is abyāpādo, sometimes translated literally as “non-ill will.”]

“Bhikkhus, there are these four Dhamma factors, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?

(1) “Non-longing is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

(2) Good will is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

(3) Right mindfulness is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

(4) Right concentration is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.

“These are the four Dhamma factors, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins.”

One should dwell free from longing
with a heart of good will.
One should be mindful and one-pointed in mind,
internally well concentrated.

Read this translation of Aṅguttara Nikāya 4.29 Dhammapadasutta: Dhamma Factors by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 3.63 Venāgapurasutta: Venāga

[NOTE: Since it is the weekend, today’s sutta will be a bit longer than usual.]

On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus when he reached the Kosalan brahmin village named Venāgapura. The brahmin householders of Venāgapura heard: “It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Venāgapura. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a spiritual life that is perfectly complete and pure.’ Now it is good to see such arahants.”

Then the brahmin householders of Venāgapura approached the Blessed One. Some paid homage to the Blessed One and sat down to one side; some exchanged greetings with him and, when they had concluded their greetings and cordial talk, sat down to one side; some reverentially saluted him and sat down to one side; some pronounced their name and clan and sat down to one side; some kept silent and sat down to one side. The brahmin Vacchagotta of Venāgapura then said to the Blessed One:

“It is astounding and amazing, Master Gotama, how Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as a yellow jujube fruit in the autumn is pure and bright, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as a palm fruit that has just been removed from its stalk is pure and bright, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright. Just as an ornament of finest gold, well prepared by a skilled goldsmith and very skillfully wrought in the furnace, placed on red brocade, shines and beams and radiates, so Master Gotama’s faculties are tranquil and the color of his skin is pure and bright.

“Whatever high and luxurious kinds of bedding there are—that is, a sofa, a divan, a long-haired coverlet, a coverlet of diverse colors, a white coverlet, a woolen coverlet with floral designs, a quilt of cotton wool, a woolen coverlet ornamented with animal figures, a woolen coverlet with double borders, a woolen coverlet with a single border, a silken sheet studded with gems, a sheet made with silk threads and studded with gems, a dancer’s rug, an elephant rug, a horse rug, a chariot rug, a rug of antelope hide, a spread made of the hide of the kadali-deer, a bed with a canopy above and red bolsters at both ends—Master Gotama surely gains them at will, without trouble or difficulty.”

“Brahmin, those high and luxurious kinds of bedding are rarely obtained by those who have gone forth, and if they are obtained, they are not allowed.

“But, brahmin, there are three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty. What three? The celestial high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three kinds of high and luxurious beds that at present I gain at will, without trouble or difficulty.”

(1) “But, Master Gotama, what is the celestial high and luxurious bed that at present you gain at will, without trouble or difficulty?”

“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, I dwell equanimous and, mindful and clearly comprehending, I experience pleasure with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity.

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is celestial. If I am standing, on that occasion my standing is celestial. If I am sitting, on that occasion my sitting is celestial. If I lie down, on that occasion this is my celestial high and luxurious bed. This is that celestial high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a celestial high and luxurious bed?

(2) “But, Master Gotama, what is the divine high and luxurious bed that at present you gain at will, without trouble or difficulty?”

“Here, brahmin, when I am dwelling in dependence on a village or town, in the morning I dress, take my bowl and robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. I dwell pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to myself, I dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will.

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is divine. If I am standing, on that occasion my standing is divine. If I am sitting, on that occasion my sitting is divine. If I lie down, on that occasion this is my divine high and luxurious bed. This is that divine high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a high and luxurious bed?

(3) “But, Master Gotama, what is the noble high and luxurious bed that at present you gain at will, without trouble or difficulty?”

“Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is noble. If I am standing, on that occasion my standing is noble. If I am sitting, on that occasion my sitting is noble. If I lie down, on that occasion this is my noble high and luxurious bed. This is that noble high and luxurious bed that at present I can gain at will, without trouble or difficulty.”

“It is astounding and amazing, Master Gotama! Who else, apart from Master Gotama, can gain at will, without trouble or difficulty, such a noble high and luxurious bed?

“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. We now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider us lay followers who from today have gone for refuge for life.”

Read this translation of Aṅguttara Nikāya 3.63 Venāgapurasutta: Venāga by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 1.17: Removing Completely

“Monks, I do not see a single thing that prevents ill will from arising like loving kindness. Also, I do not see a single thing, when ill will has arisen, that causes it to be abandoned, like loving kindness. When you attend wisely on the thought of loving kindness, ill will does not arise, or, if it has already arisen, it’s removed completely.”

Read this translation of Aṅguttara Nikāya 1.11-1.20: Removing Completely the Hindrances by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

AN 1.53: From Accharāsaṅghātavagga: Section on A Fingersnap

“If, mendicants, a mendicant cultivates a mind of love even as long as a finger-snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

Read this translation of AN 1.53 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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