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.


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 Voice.SuttaCentral.net.

AN 5.31 Sumanasutta: Sumanā

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then Princess Sumanā, accompanied by five hundred chariots and five hundred court girls, approached the Blessed One, paid homage to him, and sat down to one side. Princess Sumanā then said to the Blessed One:

“Here, Bhante, there might be two disciples of the Blessed One equal in faith, virtuous behavior, and wisdom, but one is generous while the other is not. With the breakup of the body, after death, they would both be reborn in a good destination, in a heavenly world. When they have become devas, would there be any distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “The generous one, having become a deva, would surpass the other in five ways: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority. The generous one, having become a deva, would surpass the other in these five ways.”

“But, Bhante, if these two pass away from there and again become human beings, would there still be some distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “When they again become human beings, the generous one would surpass the other in five ways: in human life span, human beauty, human happiness, human fame, and human authority. When they again become human beings, the generous one would surpass the other in these five ways.”

“But, Bhante, if these two should go forth from the household life into homelessness, would there still be some distinction or difference between them?”

“There would be, Sumanā,” the Blessed One said. “The generous one, having gone forth, would surpass the other in five ways. 1) He would usually use a robe that has been specifically offered to him, seldom one that had not been specifically offered to him. 2) He would usually eat almsfood that has been specifically offered to him, seldom almsfood that had not been specifically offered to him. 3) He would usually use a lodging that had been specifically offered to him, seldom one that had not been specifically offered to him. 4) He would usually use medicines and provisions for the sick that had been specifically offered to him, seldom those that had not been specifically offered to him. 5) His fellow monastics, those with whom he dwells, would usually behave toward him in agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways. They would usually present him what is agreeable, seldom what is disagreeable. The generous one, having gone forth, would surpass the other in these five ways.”

But, Bhante, if both attain arahantship, would there still be some distinction or difference between them after they have attained arahantship?”

“In this case, Sumanā, I declare, there would be no difference between the liberation of one and the liberation of the other.”

“It’s astounding and amazing, Bhante! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, again becomes a human being, or goes forth.”

“So it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms and do meritorious deeds, since they will be helpful if one becomes a deva, again becomes a human being, or goes forth.”

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

“As the stainless moon
moving through the sphere of space
outshines with its radiance
all the stars in the world,
so one accomplished in virtuous behavior,
a person endowed with faith,
outshines by generosity
all the misers in the world.

“As the hundred-peaked rain cloud,
thundering, wreathed in lightning,
pours down rain upon the earth,
inundating the plains and lowlands,
so the Perfectly Enlightened One’s disciple,
the wise one accomplished in vision,
surpasses the miserly person
in five specific respects:
life span and glory,
beauty and happiness.
Possessed of wealth, after death
he rejoices in heaven.”


Read this translation of Aṅguttara Nikāya 5.31 Sumanasutta: Sumanā by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org or DhammaTalks.org.

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Pv 1.11 Nāga Sutta: The Elephant

Monk:
The deva leading the gods is riding a white elephant. There is a deva in the middle of the line sitting on a chariot. At the end of the line, a female deva travels on a golden stage which shines brightly in ten directions. But you ghosts are carrying hammers in your hands with sad faces and broken bodies. You also drink each other’s blood. What bad karma have you done in the human world?

Ghost:
The one in the middle, sitting on a chariot was our second son. He was unselfish and very generous. He now shines brilliantly.

The female deva with soft eyes like a deer’s who is at the end, travelling on a golden stage is our youngest daughter. She was wise and donated half of her wealth. She is now happy and delighted.

In the human world, our children gave alms to monks with very pleasant minds. But we were very selfish and insulted monks. Our children are now very happy because they practiced generosity, but we are suffering like withered bamboo reeds.

Monk:
You are suffering today because you missed the opportunity to do good deeds when you had plenty of food and wealth. Now in the ghost world, what kind of food do you eat and what kind of bed do you sleep on? How do you live here?

Ghost:
Some rich people neither use their wealth nor do meritorious deeds. These greedy people are reborn in the ghost world and suffer.

These ghosts experience the results of their bad karma, suffering from hunger and thirst; they are burning from suffering.

Wealth and property are temporary things. Even this life is very short. Wise people should understand this impermanent nature of life and should seek a way to protect themselves.

There are wise people who understand the Dhamma well. Having heard the teachings of Arahants, they do not forget to give alms.


Read this translation of Petavatthu 1.11 Nāga Sutta: The Elephant by Venerable Kiribathgoda Gnanananda Thero on SuttaFriends.org.

You can find the entire translation of the Petavatthu, Stories of Ghosts, available on SuttaFriends.org.

Iti 100 Brāhmaṇadhammayāgasutta: The Dhamma-offering

This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, I am a brahmin, ever accessible to entreaties, open-handed, one bearing his last body, an unsurpassed physician and surgeon. You are my own legitimate sons, born from my mouth, born of Dhamma, fashioned by Dhamma, heirs of Dhamma, not heirs of material things.

“Bhikkhus, there are these two kinds of giving: the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost, namely, the giving of the Dhamma. There are these two kinds of sharing … these two kinds of help … these two kinds of offerings: the offering of material things and the offering of the Dhamma. Of these two kinds of offering, this is the foremost, namely, the offering of the Dhamma.”

This is the meaning of what the Lord said. So in regard to this it was said:

The Tathāgata has made the Dhamma-offering,
Unselfish, compassionate towards all beings;
Living beings revere such a one,
Gone beyond being, as chief of devas and humans.


This too is the meaning of what was said by the Lord, so I heard.


Read this translation of Itivuttaka 100 Brāhmaṇadhammayāgasutta: The Dhamma-offering by John D. Ireland on SuttaCentral.net. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or DhammaTalks.org.

AN 3.10 Malasutta: Stains

“Bhikkhus, possessing three qualities and without having abandoned three stains, one is deposited in hell as if brought there. What three? (1) One is immoral and has not abandoned the stain of immorality. (2) One is envious and has not abandoned the stain of envy. (3) One is miserly and has not abandoned the stain of miserliness. Possessing these three qualities and without having abandoned these three stains, one is deposited in hell as if brought there.

“Bhikkhus, possessing three qualities and having abandoned three stains, one is deposited in heaven as if brought there. What three? (1) One is virtuous and has abandoned the stain of immorality. (2) One is not envious and has abandoned the stain of envy. (3) One is not miserly and has abandoned the stain of miserliness. Possessing these three qualities and having abandoned these three stains, one is deposited in heaven as if brought there.”


Read this translation of Aṅguttara Nikāya 3.10 Malasutta: Stains by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, or DhammaTalks.org.