Aṅguttara Nikāya – Page 6 – Daily Sutta Reading

AN 5.80 Anāgata-bhayāni Sutta: Future Dangers

“Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. Which five?

“There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there. For the sake of a robe they will do many kinds of unseemly, inappropriate things.

“This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there and searching out the tip-top tastes with the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things.

“This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest & wilderness dwellings; will move to towns, cities, & royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things.

“This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks who will live in close association with nuns, female trainees, & female novices. As they interact with nuns, female trainees, & female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the defiling offenses, leaving the training, returning to a lower way of life.

“This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“And further, in the course of the future there will be monks who will live in close association with monastery attendants & novices. As they interact with monastery attendants & novices, they can be expected to live committed to many kinds of stored-up possessions and to making large boundary posts for fields & crops.

“This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

“These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be alert to them and, being alert, work to get rid of them.”

Read this translation of Aṅguttara Nikāya 5.80 Anāgata-bhayāni Sutta. Future Dangers (4) 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.

Or read a translation in Deutsch, Bengali, Español, Français, Magyar, Indonesian, Italiano, မြန်မာဘာသာ, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 5.128 Samaṇasukhasutta: An Ascetic’s Happiness

“Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied. These are five kinds of suffering for an ascetic.

There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied. These are five kinds of happiness for an ascetic.”

Read this translation of Aṅguttara Nikāya 5.128 Samaṇasukhasutta: An Ascetic’s Happiness by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.99 Potthakasutta: Jute

“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap.

In the same way, if a junior mendicant is unethical, of bad character, this is how they’re ugly, I say. That person is just as ugly as jute canvas. If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. This is how they’re unpleasant to touch, I say. That person is just as unpleasant to touch as jute canvas. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they’re worthless, I say. That person is just as worthless as jute canvas.

If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. …

If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. … If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. …

If such a senior mendicant speaks among the Saṅgha, the mendicants say: ‘What’s an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.

Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. They use worn out cloth from Kāsi for wrapping, or else they place it in a fragrant casket.

In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say. That person is just as beautiful as cloth from Kāsi. If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness. This is how they’re pleasant to touch, I say. That person is just as pleasant to touch as cloth from Kāsi. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they’re valuable, I say. That person is just as valuable as cloth from Kāsi.

If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’

So you should train like this: ‘We will be like cloth from Kāsi, not like jute canvas.’ That’s how you should train.”

Read this translation of Aṅguttara Nikāya 3.99 Potthakasutta: Jute by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.111 Kulūpakasutta: Visiting Families

“Mendicants, a mendicant with five qualities who visits families is unlikable and unlovable, not respected or admired. What five?

They act as though they’re close to people they hardly know.
They give away things they don’t own.
They over-associate with close friends.
They whisper in the ear.
And they ask for too much.

A mendicant with these five qualities who visits families is unlikable and unlovable, not respected or admired.

A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they’re close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

Read this translation of Aṅguttara Nikāya 5.111 Kulūpakasutta: Visiting Families by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Bengali, Indonesian, မြန်မာဘာသာ, ру́сский язы́к, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 10.71 Ākaṅkhasutta: One Might Wish

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, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arise.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I get the four absorptions—blissful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

‘Live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ That’s what I said, and this is why I said it.”

Read this translation of Aṅguttara Nikāya 10.71 Ākaṅkhasutta: One Might Wish 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.

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AN 3.133 Yodhājīvasutta: A Warrior

“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. What three? He’s a long-distance shooter, a marksman, one who shatters large objects. A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.

In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? They’re a long-distance shooter, a marksman, and one who shatters large objects.

And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter.

And how is a mendicant a marksman? It’s when a mendicant truly understands: ‘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’. That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

Read this translation of Aṅguttara Nikāya 3.133 Yodhājīvasutta: A Warrior by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.39: Good and Bad Mendicants

“At a time when bandits are strong, kings are weak. Then the king is not at ease when going out or coming back or when touring the provinces. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities.

In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.

At a time when kings are strong, bandits are weak. Then the king is at ease when going out or coming back or when inspecting the provinces. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities.

In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”

Read this translation of Aṅguttara Nikāya 2.39: 3939 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.235 Anukampasutta: A Compassionate Mendicant

“Mendicants, a resident mendicant with five qualities shows compassion to the lay people. What five?

They encourage them in higher ethics.
They equip them to see the truth of the teachings.
When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good sirs, in what is worthy.’
When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’
And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith.

A resident mendicant with these five qualities shows compassion to the lay people.”

Read this translation of Aṅguttara Nikāya 5.235 Anukampasutta: A Compassionate Mendicant by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.104 Samaṇasukhumālasutta: An Exquisite Ascetic of Ascetics

“Mendicants, a mendicant with five qualities is an exquisite ascetic of ascetics.

What five?

It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.

When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably. And they usually present them with agreeable things, rarely with disagreeable ones.

They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up.

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

A mendicant with these five qualities is an exquisite ascetic of ascetics.

And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other spiritual practitioners, I usually treat them agreeably. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.”

Read this translation of Aṅguttara Nikāya 5.104 Samaṇasukhumālasutta: An Exquisite Ascetic of Ascetics by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.48 Dasa Dhamma Sutta: Ten Things

[Note: This sutta is sometimes recited daily by monastics.]

“There are these ten things that a person gone forth should reflect on often. Which ten?

“‘I have become casteless’: A person gone forth should often reflect on this.

“‘My life is dependent on others’ …

“‘My behavior should be different (from that of householders)’ …

“‘Can I fault myself with regard to my virtue?’…

“‘Can my observant fellows in the holy life, on close examination, fault me with regard to my virtue?’ …

“‘I will grow different, separate from all that is dear & appealing to me’ …

“‘I am the owner of actions [kamma], heir to actions, born of actions, related through actions, and have actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’ …

“‘What am I becoming as the days & nights fly past?’ …

“‘Do I delight in an empty dwelling?’ …

“‘Have I attained a superior human attainment, a truly noble distinction of knowledge & vision, such that—when my companions in the holy life question me in the last days of my life—I won’t feel abashed?’: A person gone forth should often reflect on this.

“These are the ten things that a person gone forth should reflect on often.”

Read this translation of Aṅguttara Nikāya 10.48 Dasa Dhamma Sutta. Ten Things by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.86 Paṭhamasikkhāsutta: Training (1st)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.

Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world.

Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.”

Read this translation of Aṅguttara Nikāya 3.86 Paṭhamasikkhāsutta: Training (1st) 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.

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AN 10.88 Akkosakasutta: An Abuser

“Mendicants, any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters. What ten?

They don’t achieve the unachieved.
What they have achieved falls away.
They don’t refine their good qualities.
They overestimate their good qualities,
or lead the spiritual life dissatisfied,
or commit a corrupt offense,
or contract a severe illness,
or go mad and lose their mind.
They feel lost when they die.
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.

Any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.”

Read this translation of Aṅguttara Nikāya 10.88 Akkosakasutta: An Abuser by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.25 Brahmacariyasutta: The Spiritual Life

“Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.”

The Blessed One taught the spiritual life,
not based on tradition, culminating in nibbāna,
lived for the sake of
restraint and abandoning.

This is the path of the great beings,
the path followed by the great seers.
Those who practice it
as taught by the Buddha,
acting upon the Teacher’s guidance,
will make an end of suffering.

Read this translation of Aṅguttara Nikāya 4.25 Brahmacariyasutta: The Spiritual Life 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.

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AN 10.31 Upālisutta: Upāli

[Note: Ven. Upāli was the foremost monk with knowledge of the Vinaya, the monastic code. The Pātimokkha is a subset of all the monastic rules that is recited by groups of monastics on the full and new mood days.]

Then the Venerable Upāli approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“Bhante, on how many grounds has the Tathāgata prescribed the training rules for his disciples and recited the Pātimokkha?”

“It is, Upāli, on ten grounds that the Tathāgata has prescribed the training rules for his disciples and recited the Pātimokkha. What ten? (1) For the well-being of the Saṅgha; (2) for the ease of the Saṅgha; (3) for keeping recalcitrant persons in check; (4) so that well-behaved bhikkhus can dwell at ease; (5) for the restraint of taints pertaining to this present life; (6) for the dispelling of taints pertaining to future lives; (7) so that those without confidence might gain confidence; and (8) for increasing the confidence of those with confidence; (9) for the continuation of the good Dhamma; and (10) for promoting discipline.

“It is on these ten grounds that the Tathāgata has prescribed the training rules for his disciples and recited the Pātimokkha.”

Read this translation of Aṅguttara Nikāya 10.31 Upālisutta: Upāli by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.114 Andhakavinda Sutta: At Andhakavinda

On one occasion the Blessed One was staying among the Magadhans at Andhakavinda. Then Ven. Ānanda went to him and, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Ānanda, the new monks—those who have not long gone forth, who are newcomers in this Dhamma & Vinaya—should be encouraged, exhorted, and established in these five things. Which five?

“‘Come, friends, be virtuous. Dwell restrained in accordance with the Pāṭimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.’ Thus they should be encouraged, exhorted, & established in restraint in accordance with the Pāṭimokkha.

“‘Come, friends, dwell with your sense faculties guarded, with mindfulness as your protector, with mindfulness as your chief, with your intellect self-protected, endowed with an awareness protected by mindfulness.’ Thus they should be encouraged, exhorted, & established in restraint of the senses.

“‘Come, friends, speak only a little, place limits on your conversation.’ Thus they should be encouraged, exhorted, & established in limited conversation.

“‘Come, friends, dwell in the wilderness. Resort to remote wilderness & forest dwellings.’ Thus they should be encouraged, exhorted, & established in physical seclusion.

“Come, friends, develop right view. Be endowed with right vision.’ Thus they should be encouraged, exhorted, & established in right vision.

“New monks—those who have not long gone forth, who are newcomers in this Dhamma & Vinaya—should be encouraged, exhorted, and established in these five things.”

Read this translation of Aṅguttara Nikāya 5.114 Andhakavinda Sutta. At Andhakavinda 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.

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AN 2.64: Two Kinds of Happiness

“There are, mendicants, these two kinds of happiness. What two? The happiness of laypeople, and the happiness of renunciates. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciates.”

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AN 5.58 Licchavikumārakasutta: Licchavi Youths

On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. Having walked for alms in Vesālī, after the meal, when he had returned from his alms round, he entered the Great Wood and sat down at the foot of a tree to dwell for the day.

Now on that occasion a number of Licchavi youths had taken their strung bows and were walking and wandering in the Great Wood, accompanied by a pack of dogs, when they saw the Blessed One seated at the foot of a tree to dwell for the day. When they saw him, they put down their strung bows, sent the dogs off to one side, and approached him. They paid homage to the Blessed One and silently stood in attendance upon him with their hands joined in reverential salutation.

Now on that occasion the Licchavi youth Mahānāma was walking and wandering for exercise in the Great Wood when he saw the Licchavi youths silently standing in attendance upon the Blessed One with their hands joined in reverential salutation. He then approached the Blessed One, paid homage to him, sat down to one side, and uttered this inspired utterance: “They will be Vajjis! They will be Vajjis!”

The Blessed One said: “But why, Mahānāma, do you say: ‘They will be Vajjis! They will be Vajjis!’?”

“These Licchavi youths, Bhante, are violent, rough, and brash. They are always plundering any sweets that are left as gifts among families, whether sugar cane, jujube fruits, cakes, pies, or sugarballs, and then they devour them. They give women and girls of respectable families blows on their backs. Now they are standing silently in attendance upon the Blessed One with their hands joined in reverential salutation.”

“Mahānāma, in whatever clansman five qualities are found—whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guildmaster, or one of those who exercise private rulership over various clans—only growth is to be expected, not decline. What five?

(1) “Here, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates his parents. His parents, being honored, respected, esteemed, and venerated, have compassion on him with a good heart, thinking: ‘May you live long and maintain a long life span.’ When a clansman’s parents have compassion for him, only growth is to be expected for him, not decline.

(2) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates his wife and children, his slaves, workers, and servants. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When a clansman’s wife and children, slaves, workers, and servants have compassion for him, only growth is to be expected for him, not decline.

(3) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates the owners of the neighboring fields and those with whom he does business. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When the owners of the neighboring fields and those with whom he does business have compassion for a clansman, only growth is to be expected for him, not decline.

(4) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman honors, respects, esteems, and venerates the oblational deities. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When the oblational deities have compassion for a clansman, only growth is to be expected for him, not decline.

(5) “Again, Mahānāma, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteously gained, a clansman honors, respects, esteems, and venerates ascetics and brahmins. Being honored, respected, esteemed, and venerated, they have compassion on him with a good heart, thinking: ‘May you live long!’ When ascetics and brahmins have compassion for a clansman, only growth is to be expected for him, not decline.

“Mahānāma, in whatever clansman these five qualities are found—whether he is a consecrated khattiya king, a country gentleman, the general of an army, a village headman, a guildmaster, or one of those who exercise private rulership over various clans—only growth is to be expected, not decline.”

He always does his duty toward his parents;
he promotes the welfare of his wife and children.
He takes care of the people in his home
and those who live in dependence on him.

The wise person, charitable and virtuous,
acts for the good of both kinds of relatives,
those who have passed away
and those still living in this world.

He benefits ascetics and brahmins,
and also the deities;
he is one who gives rise to joy
while living a righteous life at home.

Having done what is good,
he is worthy of veneration and praise.
They praise him here in this world
and after death he rejoices in heaven.

Read this translation of Aṅguttara Nikāya 5.58 Licchavikumārakasutta: Licchavi Youths by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.74 Vaḍḍhisutta: Growth

“Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. What ten? He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom. A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.

Someone who grows in money and grain,
in wives, children, and livestock,
is wealthy, famous, and respected
by relatives and friends, and even by royals.

When someone grows in faith and ethics,
wisdom, and both generosity and learning—
a good man such as he sees clearly,
and in the present life he grows in both ways.”

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AN 11.13 Nandiyasutta: With Nandiya

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Now at that time the Buddha wanted to commence the rains residence at Sāvatthī.

Nandiya the Sakyan heard about this, and thought, “Why don’t I also commence the rains residence at Sāvatthī. There I can apply myself to my work and from time to time get to see the Buddha.”

So the Buddha commenced the rains residence in Sāvatthī, and so did Nandiya. There he applied himself to his work and from time to time got to see the Buddha.

At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

Nandiya the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?”

“Good, good Nandiya! It’s appropriate that gentlemen such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’

The faithful succeed, not the faithless.
The ethical succeed, not the unethical.
The energetic succeed, not the lazy.
The mindful succeed, not the unmindful.
Those with immersion succeed, not those without immersion.
The wise succeed, not the witless.

When you’re grounded on these six things, go on to develop five further things.

Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ In this way you should establish mindfulness internally based on the Realized One.

Furthermore, you should recollect the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ In this way you should establish mindfulness internally based on the teaching.

Furthermore, you should recollect your good friends: ‘I’m fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and compassion.’ In this way you should establish mindfulness internally based on good friends.

Furthermore, you should recollect your own generosity: ‘I’m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ In this way you should establish mindfulness internally based on generosity.

Furthermore, you should recollect the deities: ‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’ An irreversibly freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement. In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement. In this way you should establish mindfulness internally based on the deities.

A noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in. Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it has burned. In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.”

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AN 5.228 Ussūrabhattasutta: Eating Late

“Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. The deities who accept spirit-offerings are not served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day.

There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. The deities who accept spirit-offerings are served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.”

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AN 5.41 Ādiyasutta: Getting Rich

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

“Householder, there are these five reasons to get rich. What five?

Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … This is the first reason to get rich.

Furthermore, with his legitimate wealth he makes his friends and colleagues happy … This is the second reason to get rich.

Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich.

Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is the fourth reason to get rich.

Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is the fifth reason to get rich.

These are the five reasons to get rich.

Now if the riches a noble disciple gets for these five reasons run out, he thinks: ‘So, the riches I have obtained for these reasons are running out.’ And so he has no regrets.

But if the riches a noble disciple gets for these five reasons increase, he thinks: ‘So, the riches I have obtained for these reasons are increasing.’ And so he has no regrets in both cases.

‘I’ve enjoyed my wealth,supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting religious donations;
and made the five spirit-offerings.
I have looked after the ethical and
disciplined spiritual practitioners.

I’ve achieved the purpose
for which an astute lay person
wishes to gain wealth.
I don’t regret what I’ve done.’

A mortal person who recollects this
stands firm in the teaching of the noble ones.
They’re praised in this life by the astute,
and they depart to rejoice in heaven.”

Read this translation of Aṅguttara Nikāya 5.41 Ādiyasutta: Getting Rich by Bhikkhu Sujato on SuttaCentral.net.

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AN 4.60 Gihisāmīcisutta: The Layperson’s Proper Practice

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

“Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four?

“Here, householder, a noble disciple serves the Saṅgha of bhikkhus with robes; he serves the Saṅgha of bhikkhus with almsfood; he serves the Saṅgha of bhikkhus with lodgings; he serves the Saṅgha of bhikkhus with medicines and provisions for the sick.

“Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven.”

When the wise practice the way
proper for the layperson, they serve
the virtuous monks of upright conduct
with robes, almsfood, lodgings, and medicines:

for them both by day and night
merit always increases;
having done excellent deeds,
they pass on to a heavenly state.

Read this translation of Aṅguttara Nikāya 4.60 Gihisāmīcisutta: The Layperson’S Proper Practice by Bhikkhu Bodhi on SuttaCentral.net.

AN 8.54 Dīghajāṇusutta: With Dīghajāṇu

[This is another long selection for the weekend. However, the teachings in it are straightforward, so it should be easy to read.]

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 the Buddha:

“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”

“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, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will 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 future lives. 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 who wish to train, 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 alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a gentleman 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 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 future lives.

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
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 the future lives.
This is how, for a householder,
merit grows by generosity.”

Read this translation of Aṅguttara Nikāya 8.54 Dīghajāṇusutta: With Dīghajāṇu by Bhikkhu Sujato on SuttaCentral.net.

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AN 5.174 Verasutta: Threats

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

“Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence. Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.

Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence. Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.

Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.

Take anyone in this world
who kills living creatures,
speaks falsely, steals,
commits adultery,
and indulges in drinking
alcohol and liquor.

Unless they give up these five threats,
they’re said to be unethical.
When their body breaks up, that witless person
is reborn in hell.

A person in the world doesn’t kill living creatures,
speak falsely,
steal,
commit adultery,
or indulge in drinking
alcohol and liquor.

Giving up these five threats,
they’re said to be ethical.
When their body breaks up, that wise person
is reborn in a good place.”

Read this translation of Aṅguttara Nikāya 5.174 Verasutta: Threats by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.70 From… Bhūmicālasutta: Earthquakes

…And then, not long after Ānanda had left, Māra the Wicked said to the Buddha:

“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they’ve learned their tradition, 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 become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ …

‘Wicked One, I shall not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’ …

‘Wicked One, I shall not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’ … Today you do have such laywoman disciples.

Sir, may the Blessed One now become fully extinguished! May the Holy One become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement:

‘Wicked One, I shall not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Sir, may the Blessed One now become fully extinguished! May the Holy One become fully extinguished! Now is the time for the Buddha to become fully extinguished.”

“Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”

So at the Cāpāla Tree-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.…

Read the entire translation of Aṅguttara Nikāya 8.70 Bhūmicālasutta: Earthquakes by Bhikkhu Sujato on SuttaCentral.net.

AN 1.248-257 Foremost Laymen

“The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika.

… as a donor is the householder Sudatta Anāthapiṇḍika.

… who speak on the teaching is the householder Citta Macchikāsaṇḍika.

… who attract a congregation by the four ways of being inclusive is Hatthaka of Āḷavī.

… who donate fine things is Mahānāma Sakka.

… who donate nice things is the householder Ugga of Vesālī.

… who attend on the Saṅgha is the householder Uggata of Elephant Village.

… who have experiential confidence is Sūrambaṭṭha.

… who have confidence in a person is Jīvaka Komārabhacca.

… who are intimate is the householder Nakula’s father.”

Read this translation of Aṅguttara Nikāya 1.248–257 Chaṭṭhavagga by Bhikkhu Sujato on SuttaCentral.net.

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AN 4.62 Ānaṇyasutta: Freedom From Debt

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

“Householder, there are these four kinds of happiness that may be achieved by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, the happiness of enjoyment, the happiness of freedom from debt, and the happiness of blamelessness.

(1) “And what, householder, is the happiness of ownership? Here, a clansman has acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have acquired wealth by energetic striving … righteously gained,’ he experiences happiness and joy. This is called the happiness of ownership.

(2) “And what is the happiness of enjoyment? Here, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, a clansman enjoys his wealth and does meritorious deeds. When he thinks, ‘With wealth acquired by energetic striving … righteously gained, I enjoy my wealth and do meritorious deeds,’ he experiences happiness and joy. This is called the happiness of enjoyment.

(3) “And what is the happiness of freedom from debt? Here, a clansman has no debts to anyone, whether large or small. When he thinks, ‘I have no debts to anyone, whether large or small,’ he experiences happiness and joy. This is called the happiness of freedom from debt.

(4) “And what is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action. When he thinks, ‘I am endowed with blameless bodily, verbal, and mental action,’ he experiences happiness and joy. This is called the happiness of blamelessness.

“These are the four kinds of happiness that a layperson who enjoys sensual pleasures may achieve, depending on time and occasion.”

Having known the happiness of freedom from debt,
one should recall the happiness of ownership.
Enjoying the happiness of enjoyment,
a mortal then sees things clearly with wisdom.

While seeing things clearly, the wise one
knows both kinds of happiness.
The other is not worth a sixteenth part
of the bliss of blamelessness.

Read this translation of Aṅguttara Nikāya 4.62 Ānaṇyasutta: Freedom From Debt by Bhikkhu Bodhi on SuttaCentral.net.

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AN 8.54 Dīghajāṇusutta: With Dīghajāṇu

“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, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will 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.

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 future lives. 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 who wish to train, 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 alcoholic drinks that cause negligence. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a gentleman 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 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 future lives.

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
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 the future lives.
This is how, for a householder,
merit grows by generosity.”

Read this translation of Aṅguttara Nikāya 8.54 Dīghajāṇusutta: With Dīghajāṇu by Bhikkhu Sujato on SuttaCentral.net.

AN 8.25 Mahānāmasutta: 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 use alcoholic drinks that cause negligence, 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 accordingly, 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 accordingly 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.”

Read this translation of Aṅguttara Nikāya 8.25 Mahānāmasutta: With Mahānāma by Bhikkhu Sujato on SuttaCentral.net.

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AN 10.26 Kāḷīsutta: With Kāḷī

[Note: We met the laywoman Kāḷī of Kuraraghara in yesterdays selection declaring her foremost of laywomen whose confidence is based on oral transmission. In this sutta, she is asking about a statement found in SN 4.25 Māradhītu Sutta. The meditations on universals mentioned below are the kasina meditations. The answer that Arahant Mahākaccāna gives shows that deep Dhamma was taught to lay people as well as monastics.]

At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in ‘The Maidens’ Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army
of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’

How should we see the detailed meaning of the Buddha’s brief statement?”

“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … Some ascetics and brahmins regard the attainment of the meditation on universal fire … universal air … universal blue … universal yellow … universal red … universal white … universal space … universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.

So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:

‘I’ve reached the goal, peace of heart.
Having conquered the army
of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no-one gets too close to me.’”

Read this translation of Aṅguttara Nikāya 10.26 Kāḷīsutta: With Kāḷī by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 1.258-267 Foremost Laywomen

“The foremost of my laywomen in first going for refuge is Sujātā the general’s daughter.

… as a donor is Visākhā, Migāra’s mother.

… who are very learned is Khujjuttarā.

… who dwell in love is Sāmāvatī.

… who practice absorption is Uttarānanda’s mother.

… who give fine things is Suppavāsā the Koliyan.

… who care for the sick is the laywoman Suppiyā.

… who have experiential confidence is Kātiyānī.

… who are intimate is the householder Nakula’s mother.

… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”

Read this translation of Aṅguttara Nikāya 1.258–267 Sattamavagga by Bhikkhu Sujato on SuttaCentral .net.

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