Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, when the liberation of the mind by loving kindness has been pursued , developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eight benefits are to be expected. What eight? (1) "One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) fire, poison, and weapons do not injure one; and (8) if one does not penetrate further, one moves on to the brahma world. "
"When, bhikkhus, the liberation of the mind by lovingkindness has been pursued , developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eight benefits are to be expected."
For one who, ever mindful, develops measureless loving-kindness, the fetters thin out as he sees the destruction of the acquisitions.
If, with a mind free from hate, one arouses love toward just one being, one thereby becomes good. Compassionate in mind toward all beings, the noble one generates abundant merit.
Those royal sages who conquered the earth with its multitudes of beings traveled around performing sacrifices: the horse sacrifice, the person sacrifice, sammapasa, vajapcyya, niraggala.
All these are not worth a sixteenth part of a well-developed loving mind, just as the hosts of stars cannot match a sixteenth part of the moon's radiance.
One who does not kill or enjoin killing, who does not conquer or enjoin conquest, one who has loving-kindness toward all beings harbors no enmity toward anyone.
(The eight benefits of practicing the meditation on love.)
AN 8.2 Pannasutta: Wisdom
"Bhikkhus, there are these eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. What eight? (1) "Here, a bhikkhu lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence. This is the first cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation and fulfillment by development after it has been obtained."
(2) "As he is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread, affection and reverence, he approaches them from time to time and inquires: 'How is this, Bhante? What is the meaning of this?' Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. This is the second cause and condition that leads to obtaining the wisdom fundamental to the spiritual life----- (3) "Having heard that Dhamma, he resorts to two kinds of withdrawal: withdrawal in body and withdrawal in mind. This is the third cause and condition that leads to obtaining the wisdom fundamental to the spiritual life."
(4) "He is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having Undertaken the training rules, he trains in them. This is the fourth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life___ (5) "He has learned much remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life— such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view . This is the fifth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life .. . ."
(6) "He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is the sixth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life ... (7) "In the midst of the Sangha, he does not engage in rambling and pointless talk. Either he himself speaks on the Dhamma, or he requests someone else to do so, or he adopts noble silence. This is the seventh cause and condition that leads to obtaining the wisdom fundamental to the spiritual life___ "
(8) "He dwells contemplating arising and vanishing in the five aggregates subject to clinging: 'Such is form , such its origin, such its passing away; such is feeling . . . such is perception . . . such are volitional activities . . . such is consciousness, such its origin, such its passing away. This is the eighth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained. "
(1) "His fellow monks esteem him thus: "This venerable one lives in dependence on the Teacher or on a certain fellow monk in the position of a teacher, toward whom he has set up a keen sense of moral shame and moral dread , affection and reverence. This venerable one surely knows and sees. This quality leads to affection, respect, esteem , accord , and unity." (2) "'As this venerable one is living in dependence on the Teacher or on a certain fellow monk in the position of a teacher . ... . those venerable ones . . . dispel his perplexity about numerous perplexing points. This venerable one surely , knows and sees. This quality, too, leads to affection, respect, esteem , accord, and unity. "
(3) "Having heard that Dhamma, this venerable, one resorts to two kinds of withdrawal: withdrawal in body and withdrawal in mind. This venerable one surely knows and sees. This quality, too, leads to affection, respect, esteem , accord, and unity. (4) "This venerable one is virtuous; he dwells restrained by the Patimokkha. . . he trains in them . This venerable one surely knows and sees. This quality, too, leads to affection, respect, esteem , accord, and unity."
(5) "'This venerable one has learned much... and penetrated well by view. This venerable one surely knows and sees/ This quality, too, leads to affection, respect, esteem , accord , and unity. " (6) "'This venerable one has aroused energy for abandoning unwholesome qualities . . . not casting off the duty of cultivating wholesome qualities. This venerable one surely knows and sees. This quality, too, leads to affection, respect, esteem , accord, and unity. "
(7) "In the midst of the Sangha, this venerable one does not engage in rambling and pointless talk... or he adopts noble silence. This venerable one surely knows and sees. This quality, too, leads to affection, respect, esteem , accord , and unity. " (8) "'This venerable one dwells contemplating arising and vanishing in the five aggregates subject to clinging. This venerable one surely knows and sees. This quality, too, leads to -affection respect, esteem , accord, and unity."
"These, bhikkhus, are the eight causes and conditions that lead to obtaining the wisdom fundamental to the spiritual life when it has not been obtained and to its increase, maturation, and fulfillment by development after it has been obtained."
(Eight conditions that lead to the arising of wisdom, its growth and perfection.)
AN 8.3 Paṭhamaappiyasutta: Pleasing
"Bhikkhus, possessing eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What eight? Here, (1) a bhikkhu praises those who are displeasing and (2) criticizes those who are pleasing; (3) he is desirous of gains and (4) honor; (5) he is morally shameless and (6) morally reckless; (7) he has evil desires and (8) holds wrong view. Possessing these eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them . "
"Bhikkhus, possessing eight qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What eight? H ere, (1) a bhikkhu does not praise those who are displeasing or (2) criticize those who are pleasing; (3) he is not desirous of gains or (4) honor; (5) he has a sense of moral shame and (6) moral dread; (7) he has few desires and (8) holds right view. Possessing these eight qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them ."
(Due to eight qualities, a monk is displeasing to their fellow monastics, but with the opposite qualities is pleasing.)
AN 8.4 Dutiyaappiyasutta Pleasing (2)
"Bhikkhus, possessing eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What eight? Here, a bhikkhu is (1) desirous of gains, (2) honor, and (3) reputation; (4) he does not know the proper time and (5) does not know moderation; (6) he is impure; (7) he speaks much; and (8) he insults and reviles his fellow monks. Possessing these eight qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. "
"Bhikkhus, possessing eight qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What eight? Here, a bhikkhu is (1) not desirous of gains, (2) honor, and (3) reputation; (4) he is one who knows the proper time and (5) who knows moderation; (6) he is pure; (7) he does not speak much; and (8) he does not insult and revile his fellow monks. Possessing these eight qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them ."
(Due to eight qualities, a monk is displeasing to their fellow monastics, but with the opposite qualities is pleasing.)
AN 8.5 Paṭhamalokadhammasutta: World (1)
"Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions."
Gain and loss, disrepute and fame, blame and praise, pleasure and pain: these conditions that people meet are impermanent, transient, and subject to change.
A wise and mindful person knows them and sees that they are subject to change. Desirable conditions don't excite his mind nor is he repelled by undesirable conditions.
He has dispelled attraction and repulsion; they are gone and no longer present. Having known the dustless, sorrow less state, he understand s rightly and has transcended existence.
(The eight worldly conditions in brief: gain and loss, fame and disgrace, praise and blame, pleasure and pain.)
AN 8.6 Dutiyalokadhammasutta: World (2)
"Bhikkhus, these eight worldly conditions revolve around the world , and the world revolves around these eight worldly conditions. What eight? Gain and loss, disrepute and fame, blame and praise, and pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions."
"Bhikkhus, an uninstructed worldling meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. An instructed noble disciple also meets gain and loss, disrepute and fame, blame and praise, and pleasure and pain. What is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling with regard to this?"
"Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind ."
"Then listen, bhikkhus, and attend closely. I will speak ." "Yes, Bhante ," those bhikkhus replied.
The Blessed One said this: "(1) Bhikkhus, when an uninstructed worldling meets with gain, he does not reflect thus: 'This gain that I have met is impermanent, suffering, and subject to change. He does not understand it as it really is. (2) When he meets with loss . . . (3)... fame . . . (4)... disrepute. . . (5)... blame . . . (6)... praise . . . (7)... pleasure . . . (8)... pain, he does not reflect thus: 'This pain that I have met is impermanent, suffering, and subject to change. He does not understand it as it really is. . "
"Gain obsesses his mind, and loss obsesses his mind. Fame obsesses his mind, and disrepute obsesses his mind. Blame obsesses his mind, and praise obsesses his mind . Pleasure obsesses his mind, and pain obsesses his mind. He is attracted to gain and repelled by loss. He is attracted to fame and repelled by disrepute. He is attracted to praise and repelled by blame. He is attracted to pleasure and repelled by pain. Thus involved with attraction and repulsion, he is-not freed from birth, from old age an d death, from sorrow , lamentation, pain, dejection, and anguish ; he is not freed from suffering, I say. "
"But, bhikkhus, (1) when an instructed noble disciple meets with gain, he reflects thus: 'This gain that I have met is impermanent, suffering, and subject to change. He thus understands it as it really is. (2) When he meets with loss... (3)... fame... (4) ...disrepute . . . (5)... blame. . . ( 6 ) . . . praise . . . ( 7 ) . . . pleasure .. - (8) . . . pain, he reflects thus: "This pain that I have met is impermanent, suffering, and subject to change. He thus understands it as it really is. "
"Gain does not obsess his mind, and loss does not obsess his mind. Fame does not obsess his mind, and disrepute does not obsess his mind. Blame does not obsess his mind, and praise does not obsess his mind. Pleasure does not obsess his mind, and pain does not obsess his mind. He is not attracted to gain or repelled by loss. He is not attracted to fame or repelled by disrepute. He is not attracted to praise or repelled by blame."
He is not attracted to pleasure or repelled by pain. Having thus discarded attraction and repulsion, he is freed from birth, from old age and death, from sorrow , lamentation, pain, dejection, and anguish; he is freed from suffering, I say. "This, bhikkhus, is the distinction, the disparity, the difference between an instructed noble disciple and an uninstructed worldling." [The verses are identical with those of 8:5]
(The eight worldly conditions in detail: gain and loss, fame and disgrace, praise and blame, pleasure and pain.)
AN 8.7 Devadattavipattisutta: Devadatta's Failing
On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak not long after Devadatta had left. There the Blessed One addressed the bhikkhus with reference to Devadatta: "Bhikkhus, it is good for a bhikkhu from time to time to review his own failings. It is good for him from time to time to review the failings of others. It is good for him from time to time to review his own achievements. It is good for him from time to time to review the achievements of others. Because he was overcome and obsessed by eight bad conditions, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. "
"What eight? - "(1) Because he was overcome and obsessed by gain, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. (2) Because he was overcome and obsessed by loss. . . ( 3 ) . . . by fame . . . ( 4 ) . . . by disrepute . . . ( 5 ) . . . by honor . . . ( 6 )... by lack of honor . . . (7)... by evil desires . . . (8)... by bad friendship, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. Because he was overcome and obsessed by these eight bad conditions, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable. "
"It is good for a bhikkhu to overcome gain whenever it arises. It is good for him to overcome loss whenever it arises... to overcome fame... disrepute... honor ... lack of honor... evil desires... bad friendship whenever it arises. . "
"And for what reason should a bhikkhu overcome gain whenever it arises? For what reason should he overcome loss . .. fame . . . disrepute . . . honor... lack of honor -. . evil desires . . . bad friendship whenever it arises? Those taints, distressful and feverish, that might arise in one who has not overcome arisen gain do not occur in one who has overcome it. Those taints distressful and feverish, that might arise in one who has not overcome arisen loss... arisen fame... arisen disrepute... arisen honor... arisen lack of honor... arisen evil desires . -. arisen bad friendship do not occur in one who has overcome it. For this reason a bhikkhu should overcome gain whenever it arises. He should overcome loss . . . fame... disrepute . . . honor... lack of honor . . . evil desires... bad friendship whenever it arises. "
"Therefore, bhikkhus, you should train yourselves thus: 'We will overcome gain whenever it arises. We will overcome loss . .. fame . .. disrepute . .. honor . . . lack of honor .....evil desires... bad friendship whenever it arises."
"It is in such a way that you should train yourselves."
(Devadatta’s downfall was the eight worldly conditions.)
AN 6.8 Uttaravipattisutta: Uttara on Failing
On one occasion the Venerable Uttara was dwelling at Mahisavatthu, in Dhavajalika on Mount Sankheyya. There the Venerable Uttara addressed the bhikkhus.... "Friends, it is good for a bhikkhu from time to time to review his own failings. It is good for a bhikkhu from time to time to review the failings of others. It is good for a bhikkhu from time to time to review his own achievements. It is good for a bhikkhu from time to time to review the achievements of others."
"Now on that occasion the great [deva] king Vessavana was traveling from north to south on some business. He heard the Venerable Uttara at Mahisavatthu, in Dhavajalika on Mount Sankheyya, teaching the Dhamma to the bhikkhus thus: 'Friends, it is good for a bhikkhu from time to time to review his own failings . . . the failings of others . . . his own achievements . .. the achievements of others. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm , Vessavana disappeared from Mount Sankheyya and reappeared among the Tavatimsa devas. He approached Sakka, ruler of the devas, and said to him : "Respected sir, you should know that the Venerable Uttara, at Mahisavatthu , in Dhavajalika on Mount Sankheyya, has been teaching the Dhamma to the bhikkhus thus: 'Friends, it is good for a bhikkhu from time to time to review his own failings . . . the failings of others . . . his own achievements. . . the achievements of others."
"Then, just as a strong man might extend his drawn-in arm or draw in his extended arm , Sakka disappeared from among the Tavatimsa devas and reappeared at Mahisavatthu, in Dhavajalika on Mount Sankheyya, in front of the Venerable Uttara. He approached the Venerable Uttara, paid homage to him, stood to one side, and said to him: "Is it true, Bhante, as is said, that you have, been teaching the Dhamma to the bhikkhus thus: 'Friends, it is good for a bhikkhu from time to time to review his own failings... the failings of others. his own achievements.. . the achievements of others'?" "Yes, ruler of the devas."
"But, Bhante, was this your own discernment, or was it the word of the Blessed One, the Arahant, the Perfectly Enlightened One?" "Well then, ruler of the devas, I will give you a simile; even by means of a simile, some intelligent people understand the meaning of what has been said. Suppose not far from a village or town there was a great heap of grain, and a large crowd of people were to take away grain with carrying-poles, baskets, hip-sacks, and their cupped hands. If someone were to approach that large crowd of people and ask them: 'Where did you get this grain?' what should they say?"
"Bhante, those people should say: 'We got it from that great heap of grain" "So too, ruler of the devas, whatever is well spoken is all the word of the Blessed One, the Arahant, the Perfectly Enlightened One. I myself and others derive our good words from him ."
"It's astounding and amazing Bhante, how well you stated this: 'Whatever is well spoken is all the word of the Blessed One, the Arahant, the Perfectly Enlightened One. I myself and others derive our good words from him. "
On one occasion, Bhante Uttara, the Blessed One was dwelling at Rajagaha, on Mount Vulture Peak, not long after Devadatta had left. There the Blessed One addressed the bhikkhus with reference to Devadatta: 'Bhikkhus, it is good for a bhikkhu from time to time to review his own failings [Sakka here cites the Buddha's entire discourse of 8:7, down to:].. It is in such a way, bhikkhus, that you should train yourselves."
"Bhante Uttara, this exposition of the Dhamma has not been promulgated anywhere among the four human assemblies: that is, among bhikkhus, bhikkhunis, male lay followers, and female lay followers. Bhante, learn this exposition of the Dhamma, master this exposition of the Dhamma, and retain this exposition of the Dhamma in mind. This exposition of the Dhamma is beneficial; it pertains to the fundamentals of the spiritual life."
(In a discourse evidently set some time after the Buddha’s passing, Venerable Uttara, staying in a distant land, teaches that a monk should review their own failings and those of others. Questioned by Sakka, the Lord of Gods, Uttara affirms that he learned this from the Buddha.)
AN 8.9 Nandasutta: Nanda
"Bhikkhus, (1) one speaking rightly would say of Nanda that he is a clansman, (2) that he is strong, (3) that he is graceful, and (4) that he is strongly prone to lust. How else could Nanda lead the complete and pure spiritual life unless (5) he guarded the doors of the sense faculties, (6) observed moderation in eating, (7) was intent on wakefulness, and (8) possessed mindfulness and clear comprehension ?"
"Bhikkhus, this is how Nanda guards the doors of the sense faculties: If he needs to look to the east, he does so after he has fully considered the matter and clearly comprehends it thus: 'When I look to the east, bad unwholesome states of longing and dejection will not flow in upon me. If he needs to look to the west... to the north . . . to the south... to look up . . . to look down. , . to survey the intermediate directions, he does so after he has fully considered the matter and clearly comprehends it thus: 'When I look to the intermediate directions, bad unwholesome states of longing and dejection will not flow in upon me.' That is how Nanda guards the doors of the sense faculties. "
"This is how Nanda observes moderation in eating: Here, reflecting carefully, Nanda consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm , and for assisting the spiritual life, considering: 'Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease.' That is how Nanda observes moderation in eating. "
"This is how Nanda is intent on wakefulness: During the day, while walking back and forth and sitting, Nanda purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion's posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. That is how Nanda is intent on wakefulness. "
"This is Nanda's mindfulness and clear comprehension: Nanda knows feelings as they arise, as they remain present, as they disappear; he knows perceptions as they arise, as they, remain present, as they disappear; he knows thoughts as they arise, as they, remain present, as they disappear. That is Nanda's mindfulness and clear comprehension. "
"How else, bhikkhus, could Nanda lead the complete and pure spiritual life unless he guarded the doors of the sense faculties, observed moderation in eating, was intent on wakefulness, and possessed mindfulness and clear comprehension?"
(The Buddha praises the grace and restraint of Venerable Nanda.)
AN 8.10 Kāraṇḍavasutta: Trash
On one occasion the Blessed One was dwelling at Campa on a bank of the Gaggara Lotus Pond. Now on that occasion bhikkhus Were reproving a bhikkhu for an offense. When being reproved, that bhikkhu answered evasively, diverted the discussion to an irrelevant subject, and displayed anger, hatred, and resentment.
Then the Blessed One addressed the bhikkhus:"Bhikkhus, eject this person! Bhikkhus, eject this person! This person should be banished. Why should another's son vex you?"
"Here, bhikkhus, so long as the bhikkhus do not see his offense, a certain person has the same manner (1) of going forward and (2) returning, (3) of looking ahead and (4) looking aside, (5) of bending and (6) stretching his limbs, and (7) of wearing his robes and (8) carrying his outer robe and bowl as the good bhikkhus. When, however, they see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn't corrupt the good bhikkhus."
"Suppose that w hen a field of barley is growing, some blighted barley would appear that would be just chaff and trash among the barley. As long as its head has not come forth, its roots would be just like those of the other [crops], the good barley; its stem would be just like that of the other [crops], the good barley; its leaves would be just like those of the other [crops], the good barley. When , however, its head comes forth, they know it as blighted barley, just chaff and trash among the barley- Then they pull it up by the root and cast it out from the barley field. For what reason? So that it doesn't spoil the good barley. "
"So too, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward . . . and carrying his outer robe and bowl as the good bhikkhus. When, however, they see his offense they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason ? So that he doesn't corrupt the good bhikkhus. "
"Suppose that when a large heap of grain is being winnowed, the grains that are firm and pithy form a pile on one side, and the wind blows the spoiled grains and chaff to another side. Then the owners take a broom and sweep them even further away. For what reason? So that they don't spoil the good grain. - "
"So too, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward... and carrying his outer robe, and bowl as the others, the good bhikkhus. When, however, the bhikkhus see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him . For what reason? So that he doesn't corrupt the good bhikkhus. "
"Suppose a man need s a gutter for a well. He would take a sharp axe and enter the woods. He would strike a number of trees with the blade of his axe. When so struck, the firm and pithy trees would give off a dull sound, but those that are inwardly rotten, corrupt, and decayed would give off a hollow sound. The man would cut this tree down at its foot, cut off the crown, thoroughly clean it out, and use it as a gutter for a well. "
"So too, bhikkhus, so long as the bhikkhus do not see his offense, a certain person here has the same manner of going forward and returning, of looking ahead and looking aside, of bending and stretching his limbs, of wearing his robes and carrying his outer robe and bowl, as the good bhikkhus. When, however the bhikkhus see his offense, they know him as a corruption among ascetics, just chaff and trash among ascetics. Then they expel him. For what reason? So that he doesn't corrupt the good bhikkhus. "
By living together with him, know him as an angry person with evil desires; a denigrator, obstinate, and insolent, envious, miserly, and deceptive.
He speaks to people just like an ascetic, [addressing them] with a calm voice, but secretly he does evil deeds, holds pernicious views, and lacks respect.
Though he is devious, a speaker of lies, you should know him as he truly is; then you should all meet in harmony and firmly drive him away.
Get rid of the trash! Remove the depraved fellows! Sweep the chaff away, non-ascetics who think themselves ascetics!
Having banished those of evil desires, of bad conduct and resort, dwell in communion, ever mindful, the pure with the pure; then, in harmony, alert, you will make an end of suffering."
(When a certain monk was admonished, he responded by attacking his reprovers. The Buddha tells the other monks to expel him, explaining that when such a monk lives hidden in the Saṅgha, his corruption can spread to the other monks.)
II. The Great Chapter
AN 8.11 Verañjasutta: Veranja
Thus have I heard. On one occasion the Blessed One was dwelling at Veranja at the foot of Naleru's neem tree. Then a brahmin of Veranja approached the Blessed One and exchanged greetings with him . When he had concluded his greetings and cordial talk, he sat down to one side and said to the Blessed One: "I have heard, Master Gotama: 'The ascetic Gotama does not pay homage to brahmins who are old , aged , burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.' This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Gotama."
"Brahmin in the world with its devas, Mara, and Brahma, in this population With its ascetics and brahmins, its devas and humans, I do not see one to whom I should pay homage, or for whom I should stand up, or whom I should offer a seat. For if the Tathagata should pay homage to anyone, or stand up for him , or offer him a seat, even that person's head would split."
(1) "Master Gotama lacks taste" "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama lacks taste. The Tathagata has abandoned his taste for forms, sounds, odors, tastes, and tactile objects; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this w ay that one could rightly say of me: 'The ascetic Gotama lacks taste.' But you did not speak with reference to this."
(2) "Master Gotama is not convivial." "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is not convivial.' The Tathagata has abandoned conviviality with forms, sounds, odors, tastes, and tactile objects; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that one could rightly say of me: 'The ascetic Gotama is not convivial.' But you did not speak with reference to this."
(3) "Master Gotama is a proponent of non -doing." "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is a proponent of non -doing.' For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of bad unwholesome deeds. It is in this way that one could rightly say of me: 'The ascetic Gotama is a proponent of non-doing.' But you did not speak with reference to this."
(4) "Master Gotama is an annihilationist." "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is an annihilationist.' For I assert the annihilation of lust, hatred, and delusion; I assert the annihilation of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is an annihilationist.' But you did not speak with reference to this."
(5) "Master Gotama is a repeller." "There is, brahmin, a way in w hich one could rightly say of me: 'The ascetic Gotama is a repeller.' For I am repelled by bodily, verbal, and mental misconduct; I am repelled by the acquisition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is a repeller.' But you did not speak with reference to this."
(6) "Master Gotama is an abolitionist." "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is an abolitionist.' For I teach the Dhamma for the abolition of lust, hatred, and delusion; I teach the Dhamma for the abolition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is an abolitionist.' But you did not speak with reference to this."
(7) "Master Gotama is a tormentor." "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is a tormentor.' For I assert that bad unwholesome qualities— bodily, verbal, and mental misconduct— are to be burned up. I say that someone is a tormentor when he has abandoned the bad unwholesome qualities that are to be burned up; when he has cut them off at the root, made them like a palm stump, obliterated them so that they are no m ore subject to future arising. The Tathagata has abandoned the bad unwholesome qualities that are to be burned up; he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. It is in this way that one could rightly say of me: 'The ascetic Gotama is a tormentor.' But you did not speak with reference to this."
(8) “Master Gotama is retiring." "There is, brahmin, a way in which one could rightly say of me: 'The ascetic Gotama is retiring.' For I say that someone is retiring when he has abandoned the production of renewed existence, the future bed of the womb ; when he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. The Tathagata has abandoned the production of renewed existence, the future bed of the womb; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. If is in this way that one could rightly say of me: 'The ascetic Gotama is retiring.' But you did not speak with reference to this."
"Suppose, brahmin, there was a hen with eight, ten, or twelve eggs that she had properly covered , incubated , and nurtured. Should the first among those chicks to pierce its shell with the points of its claws or beak and safely hatch be called the eldest or the youngest?"
"It should be called the eldest, Master Gotama. So it is the eldest among them ." "So too, brahmin, in a population immersed in ignorance, become like an egg, completely enveloped , I have pierced the eggshell of ignorance. I am the sole person in the world who has awakened to the unsurpassed perfect enlightenment. So I am the eldest, the best in the world. "
"My energy, brahmin, was aroused without slackening; my mindfulness was established without confusion; my body was tranquil without disturbance; my mind was concentrated and one-pointed. Secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelled in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination . With the subsiding of thought and examination, I entered and dwelled in the second jhana, 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 dwelled equanimous and, mindful and clearly comprehending, I experienced pleasure with the body; I entered and dwelled in the third jhana 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 entered and dwelled in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. "
"When my mind was thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the recollection of past abodes. I recollected my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: 'There I was so named, of such a clan, with such an appearance, such was m y food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here. Thus I recollected my manifold past abodes with their aspects and details. "
"This, brahmin, was the first true knowledge attained by me in the first watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin, was my first breaking out, like that of the chick breaking out of the eggshell."
"When my mind was thus concentrated, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and Ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma thus: "These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view , and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind , who did not revile the noble ones, who held right view , and undertook kamma based on right view , with the breakup of the body , after death, have been reborn in a good destination, in the heavenly world. Thus with the divine eye, which is purified and surpasses the human , I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare in accordance with their kamma."
"This, brahmin, was the second true knowledge attained by me in the middle watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin, was my second breaking out, like that of. the chick breaking out of the eggshell."
"When my mind Was thus concentrated, purified , cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. I understood as it really is: This is suffering'; I understood as it really is: 'This is the origin of suffering'; I understood as it really is: 'This is the cessation of suffering'; I understood as it really is: "This is the way leading to the cessation of suffering.' I understood as it really is: 'These are the taints'; I understood as it really is: 'This is the origin of the taints'; I understood as it really is: 'This is the cessation of the taints'; I understood as it really is: 'This is the way leading to the cessation of the taints."
"When I knew and saw thus, my mind w as liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. When it was liberated there came the know ledge: '[It's] liberated.' I directly knew: 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.' "
"This, brahmin, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge had arisen; darkness was dispelled, light had arisen, as happens when one dwells heedful, ardent, and resolute. This, brahmin was my third breaking out, like that of the chick breaking out of the eggshell."
When this was said, the brahmin of Veranja said to the Blessed One: "Master Gotama is the eldest! Master Gotama is the best! 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. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The brahmin Verañja rebukes the Buddha for his lack of respect for senior brahmins. He levels a series of criticisms, each of which the Buddha deflects by redefining terms. The Buddha affirms that his claim to superiority is because he was the first to achieve awakening.)
AN 8.12 Sīhasutta: Siha
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Now on that occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. On that occasion Siha the general, a disciple of the Niganthas, was sitting in that assembly. It then occurred to him: "Doubtlessly, he must be a Blessed One, an Arahant, a Perfectly Enlightened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. Let me go see that Blessed One, the Arahant, the Perfectly Enlightened One."
Then Siha went to the Nigantha Nataputta and said to him: "Bhante, I wish to go see the ascetic Gotama." "Since you are a proponent of deeds, Siha, why go see the ascetic Gotama, a proponent of non-doing? For the ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples."
Then Siha's determination to go see the Blessed One subsided. On a second occasion, a number of well-known Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha.... [All as above, except this is now said to occur "on a second occasion."]. .On a second occasion, Siha's determination to go see the Blessed One subsided.
On a third occasion, a number of well-know n Licchavis had assembled in the meeting hall and were sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. It then occurred to Siha: "Doubtlessly, he must be a Blessed One, an Arahant, a Perfectly Enlightened One. For a number of these well-known Licchavis have assembled in the meeting hall and are sitting together speaking in many ways in praise of the Buddha, the Dhamma, and the Sangha. What can the Niganthas do to me whether or not I obtain their permission ? Without having obtained the permission of the Niganthas, let me go see that Blessed One, the Arahant, the Perfectly Enlightened One."
Then, with five hundred chariots, Siha the general set out from Vesali in the middle of the day in order to see the Blessed One. He went by carriage as far as the ground was suitable for a carriage, and then dismounted from his carriage and entered the monastery grounds on foot. He approached the Blessed One, paid homage to him , sat down to one side, and said to him: "I have heard this, Bhante: 'The ascetic Gotama is a proponent of non -doing who teaches his Dhamma for the sake of non -doing and thereby guides his disciples.' Do those who speak thus state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they would not incur any reason able criticism or ground for censure? For we do not want to misrepresent the Blessed One."
(1) "There is, Siha, a way in which one could rightly say of me: 'The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples.' (2) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples.' (3) "There is a way in which one could rightly say of me: 'The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples.' (4) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples.'
(5) "There is a way in which one could rightly say of me: 'The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples.' (6) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of torment and thereby guides his disciples.' (7) ''There is a way in which one could rightly say of me: 'The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples.' (8) "There is a way in which one could rightly say of me: 'The ascetic Gotama is a consoler who teaches his Dhamma for the sake of consolation and thereby guides his disciples.'
(1) "And in what way, Siha, could one rightly say of me: 'The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and thereby guides his disciples'? For I assert the non-doing of bodily, verbal, and mental misconduct; I assert the non-doing of the numerous kinds of bad unwholesome deeds. It is in this way that one could rightly say of me: 'The ascetic Gotama is a proponent of non-doing who teaches his Dhamma for the sake of non-doing and. thereby guides his disciples.' (2) "And in what way could one rightly say of me: 'The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples'? For I assert good bodily, verbal, and mental conduct; I assert the doing of the numerous kinds of wholesome deeds. It is in this way that one could rightly say of me: 'The ascetic Gotama is a proponent of deeds who teaches his Dhamma for the sake of deeds and thereby guides his disciples.'
(3) "And in what way could one rightly say of me: 'The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples'? For I assert the annihilation of lust, hatred, and delusion; I assert the annihilation of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is an annihilationist who teaches his Dhamma for the sake of annihilation and thereby guides his disciples.' (4) "And in what way could one rightly say of me: 'The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples'? For I am repelled by bodily, verbal, and mental misconduct; I am repelled by the acquisition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is a repeller who teaches his Dhamma for the sake of repulsion and thereby guides his disciples."
(5) "And in what way could one rightly say of me: 'The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples'? For I teach the Dhamma for the abolition of lust, hatred, and delusion; I teach the Dhamma for the abolition of the numerous kinds of bad unwholesome qualities. It is in this way that one could rightly say of me: 'The ascetic Gotama is an abolitionist who teaches his Dhamma for the sake of abolition and thereby guides his disciples.' "
(6) "And in what way could one rightly say of me: 'The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of tormenting and thereby guides his disciples'? For I assert that bad unwholesome qualities— bodily, verbal, and mental misconduct-—are to be burned up. I say that someone is a tormentor when he has abandoned the bad unwholesome qualities that are to be burned up; when he has cut them off at the root, made them like a palm stump , obliterated them so that they are no more subject to future arising. The Tathagata has abandoned the bad unwholesome qualities that are to be burned up; he has cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. It is in this way that one could rightly say of me: 'The ascetic Gotama is a tormentor who teaches his Dhamma for the sake of tormenting and thereby guides his disciples.'
(7) "And in what way could one rightly say of me: 'The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples'? For I say that someone is retiring when he has abandoned the production of renewed existence, the future bed of the womb; when he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. The Tathagata has abandoned the production of renewed existence, the future bed of the womb; he has cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. It is in this way that one could rightly say of me: "The ascetic Gotama is retiring, one who teaches his Dhamma for the sake of retiring and thereby guides his disciples."
(8) "And in what way could one rightly say of me: 'The ascetic Gotama is a consoler, one who teaches his Dhamma for the sake of consolation and thereby guides his disciples'? For I am a consoler with the supreme consolation; I teach the Dhamma for the sake of consolation and thereby guide my disciples. It is in this way that one could rightly say of me: 'The ascetic Gotam a is a consoler, one who teaches his Dhamma for the sake of consolation and thereby guides his disciples."
When this was said, Siha the general said to the Blessed One: "Excellent, Bhante! Excellent, Bhante! Let the Blessed One accept me as a lay follower who from today has gone for refuge for life.' "Make an investigation, Siha! It is good for such well-known people like yourself to make an investigation."
"Bhante, I am even more satisfied and pleased with the Blessed One for telling me: 'Make an investigation, Siha! It is good for such well-known people like yourself to make an investigation.' For if the members of other sects were to gain me as their disciple, they would carry a banner all over Vesali announcing: 'Siha the general has become our disciple.' But the Blessed One rather tells me: 'Make an investigation, Siha! It is good for such well-known people like yourself to make an investigation.' So for the second time, Bhante, I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of bhikkhus. Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."
"Siha, your family has long been a fountain of support for the Niganthas; hence you should consider continuing to give alms to them when they approach you ." "Bhante, I am even more satisfied and pleased with the Blessed One for telling me: 'Siha, your family has long been a fountain of support for the Niganthas; hence you should consider continuing to give alms to them when they approach you.' For I have heard: 'The ascetic Gotama says thus: "Alms should be given only to me, not to others; alms should be given only to my disciples, not to the disciples of others. Only w hat is given to me is very fruitful, not what is given to others; only what is given to my disciples is very fruitful, not what is given to the disciples of others." '' Yet the Blessed One encourages me to give to the Niganthas, too. We'll know the right time for this. So for the third time, Bhante, I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of bhikkhus. Let the Blessed One accept me as a lay follower who from today has gone for refuge for life."
Then the Blessed One gave Siha the general a progressive discourse, that is, a talk on giving, virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that Siha's mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while Siha the general satin that same seat, there arose in him the dust-free, stainless Dhamma-eye: 'Whatever is subject to origination is all subject to cessation.' Siha the general became one who had seen the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the teaching of the Teacher. He then said to the Blessed One: "Bhante, please let the Blessed One together with the Sangha of bhikkhus accept tomorrow 's meal from me."
The Blessed One consented by silence. Having understood that the Blessed One had consented, Siha rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed. Then Siha addressed a man: "Go, good man , find some meat ready for sale."
Then, when the night had passed, Siha the general had various kinds of excellent foods prepared in his own residence, after which he had the time announced to the Blessed One: "It is time, Bhante, the meal is ready ." Then, in the morning, the Blessed One dressed, took his bowl and robe, went to Siha's residence along with the Sangha of bhikkhus, and sat down on the seat prepared for him . Now on that occasion a number of Niganthas [went] from street to street and from square to square in Vesali, thrashing their arms about and crying out: "Today Siha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat [obtained from an animal killed] especially for his sake, the act being done on his account."
Then a man approached Siha the general and whispered into his ear: "Sir, you should know that a number of Niganthas [are going] from street to street and from square to square in Vesali, thrashing their arms about and crying out: 'Today Siha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat [obtained from an animal killed] especially for his sake, a deed done on his account."
"Enough, good man. For a long time those venerable ones have wanted to discredit the Buddha, the Dhamma, and the Sangha. They will never stop misrepresenting the Blessed One with what is untrue, baseless, false, and contrary to fact, and we would never intentionally deprive a living being of life, even for the sake of our life. "
Then, with his own hands, Siha the general served and satisfied the Sangha of bhikkhus headed by the Buddha with the various kinds of excellent food. Then, when the Blessed One had finished eating and had put away his bowl, Siha sat down to one side. Then the Blessed One instructed, encouraged, inspired, and gladdened Siha with a Dhamma talk, after which he rose from his seat and departed.
(General Sīha, a prominent disciple of the Jains, visits the Buddha against the wishes of Mahāvīra, the Jain leader. He challenges the Buddha by bringing up the various ways that people criticize him. Convinced by the Buddha’s response, Sīha wishes to take refuge in the Buddha; but the Buddha urges him to be cautious and to continue supporting the Jains.)
AN 8.13 Assājānīyasutta: Thoroughbred
"Bhikkhus, possessing eight factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What eight? "Here, (1) a king's excellent thoroughbred horse is wellborn on both sides, maternal and paternal; he is born in whatever area other excellent thoroughbred horses are born. (2) He respectfully eats whatever food they give him, whether moist or dry, without scattering it. (3) He is repelled by sitting down or lying down near feces or urine. (4) He is mild and pleasant to live with, and he does not agitate other horses. (5) He reveals his tricks, ploys, gambits, and wiles as they really are to his trainer so that his trainer can make an effort to stamp them out of him. (6) He carries loads, determined: 'Whether or not the other horses carry loads, I myself will carry them. (7) When moving, he moves only along a straight path. (8) He is strong, and he shows his strength right up until the end of his life. Possessing these eight factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. "
"So too, bhikkhus, possessing eight qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world. What eight? (1) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of, good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them, (2) He respectfully eats whatever food they give him, whether coarse or excellent, without being annoyed. (3) He is repelled by bodily, verbal, and mental misconduct; he is repelled by the acquisition of the numerous kinds of bad . unwholesome qualities. (4) He is mild and pleasant to live with, and he does not agitate other bhikkhus. (5) He reveals his tricks, ploys, gambits, and wiles as they really are to the Teacher or to his wise fellow monks so that they can make an effort to stamp them out of him. (6) He is one who takes lip the training, determined: 'Whether or not other bhikkhus train, I will train.' (7) When moving, he moves only along a straight path. In this connection, this is the straight path: right view . . . right concentration. (8) He has aroused energy thus: 'Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but I will not relax my energy so long as I have not attained what can be attained by manly strength, energy, and exertion.' Possessing these eight qualities, a bhikkhu is worthy of gifts. . . an unsurpassed field of merit for the world."
(With eight qualities a royal thoroughbred is worthy of a king. Likewise, with eight qualities a mendicant is worthy.)
AN 8.14 Assakhaḷuṅkasutta: Wild Colts
"Bhikkhus, I will teach you the eight kinds of wild colts and the eight faults of a horse, and I will teach you the eight kinds of persons who are like wild colts and the eight faults of a person. Listen and attend closely. I will speak ." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the eight kinds of wild colts and the eight faults of a horse? (1) "Here, when a wild colt is told: 'Go forward !' and is being spurred and incited by its trainer, it backs up and spins the chariot around behind it. There is such a kind of wild colt here. This is the first fault of a horse."
(2) "Again, when a wild colt is told :'Go forward !'and is being spurred and incited by its trainer, it leaps back and [thereby] damages the rail and breaks the triple rod . There is such a kind of wild colt here. This is the second fault of a horse. " (3) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it loosens its thigh from the chariot pole and crushes the chariot pole. There is such a kind of wild colt here. This is the third fault of a horse. (4) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it takes a wrong path and leads the chariot off the track' There is such a kind of wild colt here. This is the fourth fault of a horse. " (5) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it leaps up with the front of its body and churns the air with its front feet. There is such a kind of wild colt here. This is the fifth fault of a horse. (6) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it does not heed its trainer or the goad but destroys the mouthbit with its teeth and sets out wherever it wishes. There is such a kind of wild colt here. This is the sixth fault of a horse. "(7) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it does not go forward or turn back but stands right there as still as a post. There is such a kind of wild colt here. This is the seventh fault of a horse."
(8) "Again, when a wild colt is told: 'Go forward!' and is being spurred and incited by its trainer, it tucks in its front legs and its back legs and sits down right there on all four legs. There is such a kind of wild colt here. This is the eighth fault of a horse. "
"These are the eight kinds of wild colts and the eight faults of a horse. "
"And what, bhikkhus, are the eight kinds of persons who are like wild colts and the eight faults of a person? (1) "Here, when the bhikkhus are reproving a bhikkhu for an offense, he exonerates himself by reason of lack of memory, saying: 'I don't remember [committing such an offense].' I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, backs up and spins the chariot around behind it. There is such a kind of person here like a wild colt. This is the first fault of a person."
(2) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he castigates the reprover himself: 'What right does an incompetent fool like you have to speak? Do you really think you have something to say?' I say this person is similar to the wild colt that, when told: 'Go forward !' and when spurred and incited by its trainer, leaps back and [thereby] damages the rail and breaks the triple pole. There is such a kind of person here like a wild colt. This is the second fault of a person. "
(3) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he attributes an offense to the reprover himself, saying: 'You have committed such and such an offense. Make amends for it first. I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, loosens its thigh from the chariot pole and crushes the chariot pole. There is such a kind of person here like a wild colt. This is the third fault of a person." (4) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he answers evasively, diverts the discussion to an irrelevant subject, and displays anger, hatred, and bitterness. I say this person is similar to the wild colt that, when told: 'Go forward' and when spurred and incited by its trainer, takes a wrong path and leads the chariot off the track. There is such a kind of person here like a wild colt. This is the fourth fault of a person. "
(5) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he speaks while waving his arms about in the midst of the Sangha. I say this person is similar to the wild colt that, w hen told: 'Go forward!' and when spurred and incited by its trainer, leaps up with the front of its body and churns the air with its front feet. There is such a kind of person here like a wild colt. This is the fifth fault of a person. "
(6) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he does not heed the Sangha or his reprover but sets out wherever he wishes while still bearing his offense. I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, does not heed its trainer or the goad but destroys the mouthbit with its teeth and sets out wherever it wishes. There is such a kind of person here like a wild colt. This is the sixth fault of a person. "
(7) "Again, when the bhikkhus are reproving a bhikkhu for an offense, he does not say, 'I committed an offense' nor does he say, 'I did not commit an offense' but he vexes the Sangha by keeping silent. I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, does not go forward or turn back but stands right there as still as a post. There is such a kind of person here like a wild colt. This is the seventh fault of a person." (8) "Again , when the bhikkhus are reproving a bhikkhu for an offense, he says: 'Why are you making such a fuss about me? Now I'll reject the training and return to the lower life. He then-rejects the training, returns to the lower life, and declares; 'Now you can be satisfied!' I say this person is similar to the wild colt that, when told: 'Go forward!' and when spurred and incited by its trainer, tucks in its front legs and its back legs and sits down right there on all four legs. There is such a kind of person here like a wild colt. This is the eighth fault of a person. " "These, bhikkhus, are the eight kinds of persons who are like wild colts and the eight faults of a person."
(Eight flaws in wild horses, similar to eight flaws in monks.)
AN 8.15 Malasutta: Stains
"Bhikkhus, there are these eight stains. What eight? (1) Non-recitation is the stain of the hymns. (2) The stain of houses is lack of upkeep. (3) The stain of beauty is laziness. (4) Heedlessness is the stain of a guard. (5) A woman's stain is misconduct. (6) Miserliness is a donor's stain. (7) Bad unwholesome qualities are stains in this world and the next. (8) A stain graver than this is ignorance, the very worst of stains. These, bhikkhus, are the eight stains."
Non-recitation is the stain of the hymns; the stain O f houses is lack of upkeep; the stain of beauty is laziness, heedlessness is the stain of a guard. A woman's stain is misconduct, miserliness is a donor's stain; bad unwholesome qualities are stains in this world and the next. A stain graver than these is ignorance, the worst of stains.
(Eight different kinds of stain.)
AN 8.16 Dūteyyasutta: Mission
"Bhikkhus, possessing eight qualities, a bhikkhu is worthy of going on a mission. What eight? "Here, (1)—(2) a bhikkhu is one who listens and makes others listen; (3 )-(4 ) he is one who learns well and makes others learn; (5)-(6) he is one who understands and communicates well; (7) he is skilled in [knowing] what is relevant and what irrelevant; and (8) he does not foment quarrels. Possessing these eight qualities, a bhikkhu is worthy of going on a mission. "
"Bhikkhus, possessing eight qualities, Sariputta is worthy of going on a mission. What eight? "Here, Sariputta is one who listens and who makes others listen . . . he does not foment quarrels. Possessing these eight qualities, Sariputta is worthy of going on a mission."
One who does not tremble when he arrives at an assembly with fierce debaters; who does not omit words : or conceal his message; who speaks without hesitation, and does not waver when asked a question; a bhikkhu like this is worthy of going on a mission.
(A monk with eight qualities is worthy of being sent on a mission.)
AN 8.17 Paṭhamabandhanasutta: Bondage (1)
"Bhikkhus, a woman binds a man in eight ways. What eight? A woman binds a man by her form . . . by her smile . . . by her speech . . . by singing ... by weeping . . . by her appearance . . . by a present ,.. by her touch. A wom an binds a man in these eight ways. Those beings are thoroughly bound who are bound by touch ."
(A woman imprisons a man in eight ways.)
AN 8.18 Dutiyabandhanasutta: Bondage (2)
"Bhikkhus, a man binds a woman in eight ways. What eight? A man binds a woman by his form . . . by his smile . . . by his speech . . . by singing . . . by weeping. . . by his appearance. . . by a present. . . by his touch. A man binds a woman in these eight ways. Those beings are thoroughly bound who are bound by touch."
(A man imprisons a woman in eight ways.) AN 8.19 Pahārādasutta: Paharada
On one occasion the Blessed One was dwelling at Veranja at the foot of Naleru's neem tree. Then Paharada, ruler of the asuras, approached the Blessed One, paid homage to him , and stood to one side. The Blessed One then said to him : "Paharada, do the asuras take delight in the great ocean ?" "Bhante, the asuras do take delight in the great ocean ." "But, Paharada, how many astounding and amazing qualities do the asuras see in the great ocean because of which they take delight in it?"
"The asuras see eight astounding and amazing qualities in the great ocean because of which they take delight in it. What eight? (1) "The great ocean, Bhante, slants, slopes, and inclines gradually, not dropping off abruptly. This is the first astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it. (2) "Again , the great ocean is stable and does not overflow its boundaries. This is the second astounding and amazing quality that the asuras see in the great ocean." (3) "Again , the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore. This is the third astounding and amazing quality that the asuras see in the great ocean----- (4) "Again , when the great rivers— the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi—-reach the great ocean, they give up their former names and designations and are simply called the great ocean- This is the fourth astounding and amazing quality that the asuras see in the great ocean .. . ." (5) "Again , whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a filling up can be seen in the great ocean. This is the fifth astounding and amazing quality that the asuras see in the great ocean----- (6) "Again , the great ocean has but one taste, the taste of salt. This is the sixth astounding and amazing quality that the asuras see, in the great ocean___ (7) "Again , the great ocean contains many precious substances, numerous precious substances such as pearls, gems, lapis lazuli, conch, quartz, coral, silver, gold, rubies, and cats- eye. This is the seventh astounding and amazing quality that the asuras see in the great ocean___ (8) " Again, the great ocean is the abode of great beings such as timis, timihgalas, timirapingalas, asuras, nagas, and gandhabbas. There are in the great ocean beings with bodies one hundred yojanas long, two hundred, three hundred, four hundred, and five hundred yojanas long. This is the eighth astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it. "
"These, Bhante, are the eight astounding and amazing qualities that the asuras see in the great ocean because of which they take delight in it. But do the bhikkhus take delight in this Dhamma and discipline?"
"Paharada, the bhikkhus do take delight in this Dhamma and discipline." "But, Bhante, how many astounding and amazing qualities do the bhikkhus see in this Dhamma and discipline because of which they take delight in it?" "The bhikkhus see eight astounding and amazing qualities in this Dhamma and discipline because of which they take delight in it. What eight?
(1) "Just as, Paharada, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual practice, not abruptly. This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it. " (2) "Just as the great ocean is stable and does not overflow its boundaries, so too, when I have prescribed a training rule for my disciples, they will not transgress it even for life's sake. This is the second astounding and amazing quality that the bhikkhus see in this Dhamma and discipline... . "
(3) "Just as the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore, so too, the Sangha does not associate with a person who is immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved; rather, it quickly assembles and expels him . Even though he is seated in the midst of the Sangha of bhikkhus, yet he is far from the Sangha and the Sangha is far from him. This is the third astounding and amazing quality that the bhikkhus see in this Dhamma and discipline . (4) "Just as, when the great rivers . . . reach the great ocean, they give up their former names and designations and are simply called the great ocean, so too, when members of the four social classes— khattiyas, brahmins, vessas, and suddas— go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata, they give up their former names and clans and are simply called ascetics following the Sakyan son. This is the fourth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline.. . . (5) "Just as, whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a. filling up can. be seen in the great ocean, so too, even if m any bhikkhus attain final nibbana by way of the nibbana element without residue remaining, neither a decrease nor a filling up can be seen in the nibbana element. This is the fifth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline---- "
(6) "Just as the great ocean has but one taste, the taste of salt, so too, this Dhamma and discipline has but one taste, the taste of liberation. This is the sixth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline......... (7) "Just as the great ocean contains many precious substances, numerous precious substances such as pearls catseye, so too, this Dhamma and discipline contains many precious substances, numerous precious substances: the four establishments of mindfulness, the four right strivings, the four bases for psychic potency, the five spiritual faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. This is the seventh astounding and amazing quality that the bhikkhus see in this Dhamma and discipline— (8) "Just as the great ocean is the abode of great beings such as timis . . .... gandhabbas; and as there are in the great ocean beings with bodies one hundred yojanas long...... five hundred yojanas long, so too this Dhamma and discipline is the abode of great beings: the stream -enterer, the one practicing for realization of the fruit of stream -entry; the once-returner, the one practicing for realization of the fruit of once-returning; the non-returner, the one practicing for realization of the fruit of non-returning; the arahant, the one practicing for arahantship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it."
"These, Paharada, are the eight astounding and amazing qualities that the bhikkhus see in this Dhamma and discipline because of which they take delight in it."
(Demons delight in the ocean for eight reasons, and likewise the mendicants delight in the Dhamma for eight reasons.)
AN 8.20 Uposathasutta: Uposatha
On one occasion the Blessed One was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Sangha of bhikkhus. Then, as the night advanced, when the first watch passed, the Venerable Ananda rose from his seat, arranged his upper robe over one shoulder, reverently saluted the Blessed One, and said to him: "Bhante, the night has advanced ; the first watch has passed; the Sangha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Patimokkha to the bhikkhus."
When this was said, the Blessed One was silent. As the night advanced [still further], when the middle watch passed, the Venerable Ananda rose from his seat a second time, arranged his upper robe over one shoulder, reverently saluted the Blessed One, and said to him: "Bhante, the night has advanced [still further]; the middle watch has passed; the Sangha of bhikkhus has been sitting for a long time. Bhante, let the Blessed One recite the Patimokkha to the bhikkhus." A second time the Blessed One was silent. As the night advanced [still further], when the last watch passed, when dawn arrived and a rosy tint appeared on the horizon, the Venerable Ananda rose from his seat a third time, arranged his upper robe over one shoulder, reverently saluted the Blessed One, and said to him: "Bhante, the night has advanced [still further]; the last watch has passed; dawn has arrived and a rosy tint has appeared on the horizon; the Sangha of bhikkhus has been sitting for a long time. Let the Blessed One recite the Patimokkha to the bhikkhus."
"This assembly, Ananda, is impure." Then it occurred to the Venerable Mahamoggallana: "What person was the Blessed One referring to when he said: 'This assembly, Ananda , is impure'?" Then the Venerable Mahamoggallana fixed his attention on the entire Sangha of bhikkhus, encompassing their minds with his own mind. He then saw that person sitting in the midst of the Sangha of bhikkhus: one who was immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved. Having seen him, he rose from his seat, went up to that person, and said to him: "Get up, friend. The Blessed One has seen you. You cannot live in communion with the bhikkhus."
When this was said, that person remained silent. A second time . . . A third time the Venerable Mahamoggallana said to that person: "Get up, friend. The Blessed One has seen you. You cannot live in communion with the bhikkhus." A third time that person remained silent. Then the Venerable Mahamoggallana grabbed that person by the arm , evicted him through the outer gatehouse, and bolted the door. Then he returned to the Blessed One and said to him : "I have evicted that person , Bhante. The assembly is pure. Let the Blessed One recite the Patimokkha to the bhikkhus."
"It's astounding and amazing, Moggallana, how that hollow man waited until he was grabbed by the arm ." Then the Blessed One addressed the bhikkhus: "Now , bhikkhus, you yourselves should conduct the uposatha and recite the Patimokkha. From today onward, I will no longer do so. It is impossible and inconceivable that the Tathagata could conduct the uposatha and recite the Patimokkha in an impure assembly. "
"The asuras, bhikkhus, see these eight astounding and amazing qualities in the great ocean because of which they take delight in it. What eight? (1) "The great ocean , bhikkhus, slants, slopes, and inclines gradually, not dropping off abruptly. This is the first astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it___ [All as in 8:19, but addressed to the bhikkhus.] (8) "Again, the great ocean is the abode of great beings . . ... five hundred yojanas long. This is the eighth astounding and amazing quality that the asuras see in the great ocean because of which they take delight in it. "
"These, bhikkhus, are the eight astounding and amazing qualities that the asuras see in the great ocean because of which they take delight in it. So too, the bhikkhus see eight astounding and amazing qualities in this Dhamma and discipline because of which they take delight in it. What eight? (1) "Just as, bhikkhus, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual practice, not abruptly. This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it .. , . . [All as in 8:19, but addressed to the bhikkhus.] (8) "Just as the great ocean is the abode of great beings . . . five hundred yojanas long, so too, this Dhamma and discipline is the abode of great beings: the stream -enterer, the one practicing for the realization of the fruit of stream -entry... the arahant, the one practicing for arahantship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it. "
"These, bhikkhus, are the eight astounding and amazing qualities that the bhikkhus see in this Dhamma and discipline because of which they take delight in it."
(On a full-moon night, the Buddha was to recite the code of conduct for the monks. However, he remained silent until dawn, due to the presence of a corrupt monk.)
III. Householders
AN 8.21 Paṭhamauggasutta: Ugga
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied. The Blessed One said this: ' "Bhikkhus, you should remember the householder Ugga of Vesali as one who possesses, eight astounding and amazing qualities." This is what the Blessed One said.
Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, in the morning, a certain bhikkhu dressed, took his bowl and robe, and went to the residence of the householder Ugga of Vesali. When he arrived, he sat down on the seat that was prepared for him. Then the householder Ugga of Vesali approached that bhikkhu, paid homage to him , and sat down to one side. The bhikkhu then said to him : "Householder, the Blessed One declared that you possess eight astounding and amazing qualities. What are they?"
"I don't know, Bhante, what eight astounding and amazing qualities the Blessed One declared that I possess. However, there are found in me eight astounding and amazing qualities. Listen and attend closely. I will speak ." "Yes, householder," the bhikkhu replied. The householder Ugga of Vesali said this: (1) "When, Bhante, I first saw the Blessed One in the distance, as soon as I saw him my mind acquired confidence in him. This is the first astounding and amazing quality found in me. (2) "With a confident mind, I attended on the Blessed One. The Blessed One then gave me a progressive discourse, that is, a talk on giving, virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while I sat in that same seat, the dust-free, stainless Dhamma-eye arose in me: 'Whatever is subject to origination is all subject to cessation.' I saw the Dhamma , attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, got rid of bewilderment, attained self-confidence, and became independent of others in the teaching of the Teacher. Right there I went for refuge to the Buddha, the Dhamma, and the Sangha, and undertook the training rules with celibacy as the fifth. This is the second astounding and amazing quality found in me. "
(3) "I had four young wives. I then, went to them and said: 'Sisters, I have undertaken the training rules with celibacy as the fifth. If you want, you can enjoy wealth right here and do merits, or go back to your own family circle, or inform me if you want me to give you over to another man.' My eldest wife then said to me: 'Young sir, give me to such and such a man .' I sent for that man, and with my left hand I took my wife, with my right hand I took the ceremonial vase, and I gave her to that man. But even while giving away my young wife, I don't recall that any alteration took place in my mind. This is the third astounding and amazing quality found in me. " (4) "My family is wealthy but the wealth is shared unreservedly with virtuous people of good character. This is the fourth astounding and amazing quality found in me." (5) "Whenever I attend on a bhikkhu, I attend on him respectfully, not without respect. This is the fifth astounding and amazing quality found in me. " (6) "If that venerable one teaches me the Dhamma, I listen to it respectfully not without respect. If he doesn't teach me the Dhamma, then I teach him the Dhamma. This is the sixth astounding and amazing quality found in me. (7) "It isn't unusual for deities to come and report to me: 'Householder, the Dhamma is w ell expounded by the Blessed One.' I then say to those deities: 'Whether you say so or not, the Dhamma is well expounded by the Blessed One.' Still, I do not recall any mental exultation arising because deities come to me or because I converse with deities. This is the seventh astounding and amazing quality found in me. "(8) "Of the five lower fetters taught by the Blessed One, I don't see any that I haven't abandoned . This is the eighth astounding and amazing quality found in me. "
"These, Bhante, are eight astounding and amazing qualities found in me. But I don't know what eight astounding and amazing qualities the Blessed One declared that I possess." Then that bhikkhu, having received alms food at the residence of the householder Ugga of Vesali, rose from his seat and departed. After his meal, on returning from his alms round, he approached the Blessed One, paid homage to him , sat down to one side, and reported to him the entire conversation he had had with the householder Ugga of Vesali.
The Blessed One said: "Good, good, bhikkhu? I had declared that the householder Ugga of Vesali possesses the same eight astounding and amazing qualities that he rightly explained to you. You should remember the householder Ugga of Vesali as one who possesses these eight astounding and amazing qualities."
(The Buddha celebrates the eight amazing qualities of the householder Ugga of Vesālī. Ugga himself speaks of these qualities.)
AN 8.22 Dutiyauggasutta: Ugga (2)
On one occasion the Blessed One was dwelling among the Vajjis at Hatthigama. There the Blessed One addressed the bhikkhus... . "Bhikkhus, you should remember the householder Ugga of Hatthigama as one who possesses eight astounding and amazing qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, in the morning, a certain bhikkhu dressed, took his bowl and robe, and went to the residence of the householder Ugga of Hatthigama. When he arrived, he sat down on the seat that was prepared for him.
Then the householder Ugga of Hatthigama approached that bhikkhu, paid homage to him, and sat down to one side. The bhikkhu then Said to him: "Householder, the Blessed One declared that you possess, eight astounding and amazing qualities. What are they?" " I don't know, Bhante, what eight astounding and amazing qualities the Blessed One declared that I possess. However, there are found in me eight astounding and amazing qualities. Listen and attend closely. I will speak." "Yes, householder," the bhikkhu replied.
The householder Ugga of Hatthigama said this: (1) "Bhante, I was carousing in the Naga Grove when I first saw the Blessed One in the distance. As soon as I saw him my mind acquired confidence in him and my drunkenness vanished. This is the first astounding and amazing quality found in me. (2) "With a confident mind, I attended on the Blessed One. The Blessed One then gave me a progressive discourse.. . . [as in 8:21 ] ... Right there I went for refuge to the Buddha, the Dhamma, and the Sangha, and undertook the training rules with celibacy as the fifth. This is the second astounding and amazing quality found in me. (3) "I had four young wives. I then went to them . . . [as in 8:21 ] ... But even while giving away my young wife, I don't recall that any alteration took place in my mind. This is the third astounding and amazing quality found in me. (4) "My family is wealthy but the wealth is shared unreservedly with virtuous people of good character. This is the fourth astounding and amazing quality found in me. "
(5) "Whenever I attend on a bhikkhu, I attend on him respectfully, not without respect. If that venerable one teaches me the Dhamma, I listen to it respectfully, not without respect. If he doesn't teach me the Dhamma, then I teach him the Dhamma. This is the fifth astounding and amazing quality found in me. (6) "It isn't unusual that when the Sangha has been invited by me [for a meal], deities come and report to me: 'That bhikkhu, householder, is liberated in both respects. That one is liberated by wisdom . That one is a body witness. That one is attained to view . That one is liberated by faith. That one is a Dhamma follower. That one is a faith follower. That one is virtuous, of good character. That one is immoral, of bad character. Still, when I am serving the Sangha, I do not recall thinking: 'Let me give this one little, let me give that one a lot. Rather, I give with an equal mind. This is the sixth astounding and amazing quality found in me. (7) "It isn't unusual for deities to come and report to me: "Householder, the Dhamma is well expounded by the Blessed One. I then say to those deities: 'Whether you deities say so or not, the Dhamma is well expounded by the Blessed One.' Still, I do not recall any mental exultation arising because deities come to me or because I converse with deities. This is the seventh astounding and amazing quality found in me. " (8) "If I were to pass away before the Blessed One, it wouldn't be surprising if the Blessed One would declare of me: 'There is no fetter bound by which the householder Ugga of Hatthigama might return to this world. This is the eighth astounding and amazing quality found in me. "
"These, Bhante, are eight astounding and amazing qualities found in me. But I don't know what eight astounding and amazing qualities the Blessed One declared that I possess." Then that bhikkhu, having received alms food at the residence of the householder Ugga of Hatthigama, rose from his seat and departed. After his meal, on returning from his alms round, he approached the Blessed One, paid homage to him , sat down to one side, and reported to him the entire conversation he had had with the householder Ugga of Hatthigama.
The Blessed One said: "Good , good , bhikkhu! I had declared that the householder Ugga of Hatthigama possesses these same eight astounding and amazing qualities that he rightly explained to you. You should remember the householder Ugga of Hatthigama as one who possesses these eight astounding and amazing qualities."
(The Buddha celebrates the eight amazing qualities of the householder Ugga of Hatthigāma. Ugga himself speaks of these qualities.) AN 8.23 Paṭhamahatthakasutta: Hatthaka (1)
On one occasion the Blessed One was dwelling at Alavi at the Aggalava Shrine. There the Blessed One addressed the bhikkhus: "Bhikkhus, you should remember Hatthaka of Alavi as one who possesses seven astounding and amazing qualities. What seven? (1) Hatthaka of Alavi is endowed with faith. (2) He is virtuous, and (3) has a sense of moral shame and (4) moral dread. (5) He is learned, (6) generous, and (7) wise. You should remember Hatthaka of Alavi as one who possesses these seven astounding and amazing qualities."
This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, in the morning, a certain bhikkhu dressed , took his bowl and robe, and went to the residence of Hatthaka of Alavi. When he arrived, he sat down on the seat that was prepared for him . Then Hatthaka of Alavi approached the bhikkhu, paid homage to him , and sat down to one side. The bhikkhu then said to him : "Friend, the Blessed One declared that you possess seven astounding and amazing qualities. What seven? "
"Bhikkhus, Hatthaka of Alavi is endowed with faith. He is virtuous and has a sense of moral shame and moral dread. He is learned, generous, and wise ." The Blessed One declared that you possess these seven astounding and amazing qualities."
" I hope, Bhante, that no white-robed layman was present?" "No, friend. No white-robed layman was p resent." "That's good, Bhante." Then that bhikkhu, having received alms food at the residence of Hatthaka of Alavi, rose from his seat and departed. After his meal, on returning from his alms round, he approached the Blessed One, paid homage to him, sat down to one side, [and reported to him all that had happened].
The Blessed One said: "Good, good, bhikkhu! That clansman has few desires, since he does not want his inner wholesome qualities to be known by others. Therefore, bhikkhu, you should rem ember Hatthaka of Alavi as one who possesses this eighth astounding and amazing quality, that is, (8) fewness of desires."
(The Buddha celebrates the seven amazing qualities of the householder Hatthaka of Āḷavī. When he hears of this, Hatthaka is anxious to know that no lay people were present. Learning of this, the Buddha adds humility as an eight quality.)
AN 8.24 Dutiyahatthakasutta: Hatthaka (2) On one occasion the Blessed One was dwelling at Alavi at the Aggalava Shrine. Then Hatthaka of Alavi, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him : "Your retinue is large, Hatthaka. How do you sustain this large retinue?" "I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Blessed One. When I know : 'This one is to be sustained by a gift.' I sustain him by a gift. When I know: 'This one is to be sustained by endearing speech.' I sustain him by endearing speech. When I know : "This one is to be sustained by beneficent conduct.' I sustain him by beneficent conduct. When I know : 'This one is to be sustained by impartiality.' I sustain him by impartiality. There is wealth in my family, Bhante. They don't think they should listen to me as if I were poor."
"Good , good , Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means o f sustaining a favorable relationship. And all those at present who sustain a large retinue do so by these same four means of sustaining a favorable relationship."
Then, after the Blessed One had instructed , encouraged , inspired, an d gladdened Hatthaka of Alavi with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed . Then, not long after Hatthaka of Alavi had left, the Blessed One addressed the bhikkhus: "Bhikkhus, you should remember Hatthaka of Alavi as one who possesses eight astounding and amazing qualities. What eight? (1) He is endowed with faith. (2) He is virtuous, and (3) has a sense of moral shame and (4) moral dread . (5) He is learned, (6) generous, an d (7) wise. (8) eighth astounding and amazing quality, that is, (8) fewness of desires."
(The Buddha celebrates the seven amazing qualities of the householder Hatthaka of Āḷavī. When he hears of this, Hatthaka is anxious to know that no lay people were present. Learning of this, the Buddha adds humility as an eight quality.)
AN 8.24 Dutiyahatthakasutta: Hatthaka (2)
On one occasion the Blessed One was dwelling at Alavi at the Aggalava Shrine. Then Hatthaka of Alavi, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him : "Your retinue is large, Hatthaka. How do you sustain this large retinue?"
"I do so, Bhante, by the four means of sustaining a favorable relationship taught by the Blessed One. When I know : 'This one is to be sustained by a gift.' I sustain him by a gift. When I know:. 'This one is to be sustained by endearing speech.' I sustain him by endearing speech. When I know : "This one is to be sustained by beneficent conduct.' I sustain him by beneficent conduct. When I know : 'This one is to be sustained by impartiality.' I sustain him by impartiality. There is wealth in my family, Bhante. They don't think they should listen to me as if I were poor."
"Good , good , Hatthaka! This is the method by which you can sustain a large retinue. For all those in the past who sustained a large retinue did so by these same four means of sustaining a favorable relationship. All those in the future who will sustain a large retinue will do so by these same four means o f sustaining a favorable relationship. And all those at present who sustain a large retinue do so by these same four means of sustaining a favorable relationship."
Then, after the Blessed One had instructed , encouraged , inspired, and gladdened Hatthaka of Alavi with a Dhamma talk, Hatthaka rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed . Then, not long after Hatthaka of Alavi had left, the Blessed One addressed the bhikkhus: "Bhikkhus, you should remember Hatthaka of Alavi as one who possesses eight astounding and amazing qualities. What eight? (1) He is endowed with faith. (2) He is virtuous, and (3) has a sense of moral shame and (4) moral dread . (5) He is learned, (6) generous, and (7) wise. (8) He has few desires. You should remember Hatthaka of Alavi as one who possesses these eight astounding and amazing qualities."
(The Buddha learns from Hatthaka of Āḷavī how he maintains a large following. He then celebrates Hatthaka’s eight good qualities.)
AN 8.25 Mahānāmasutta: Mahanama
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahanama 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, Mahanama, one has gone for refuge to the Buddha, the Dhamma, and the Sangha, in that way one is a lay follower.' "
"In what way, Bhante, is a lay follower virtuous?" "When , Mahanama, 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?" (1) "When , Mahanama, a lay follower is himself accomplished in faith but does not encourage others to accomplish faith; (2) when he is himself accomplished in virtuous behavior but does not encourage others to accomplish virtuous behavior; (3) when he is himself accomplished in generosity but does not encourage others to accomplish generosity; (4) when he himself wants to see bhikkhus but does not encourage others to see bhikkhus; (5) when he himself wants to hear the good Dhamma but does not encourage others to hear the good Dhamma; (6) when he himself retains in mind the teachings he has heard but does not encourage others to retain the teachings in mind; (7) when he himself examines the meaning of the teachings that have been retained in mind but does not encourage others to examine their meaning; (8) 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, Mahanama, 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?"
(1) "When , Mahanama, a lay follower is himself accomplished in faith and also encourages others to accomplish faith; (2) when he is himself accomplished in virtuous behavior and also encourages others to accomplish virtuous behavior; (3) w hen he is himself accomplished in generosity and also encourages others to accomplish generosity; (4) when he himself wants to see bhikkhus and also encourages others to see bhikkhus; (5) when he himself wants, to hear the good Dhamma and also encourages others to hear the good Dhamma; (6) when he himself retains in mind the teachings he has heard and also encourages others to retain the teachings in mind; (7) when he himself examines ' the meaning of the teachings that have been retained in mind and also encourages others to examine their meaning; (8) 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 , Mahanama, that a lay follower is practicing for his own welfare and also for the welfare of others."
(Questioned by his relative Mahānāma, the Buddha explains what makes someone a Buddhist lay follower, a virtuous lay follower, and a lay follower practicing for the welfare of all.)
AN 8.26 Jīvakasutta: Jivaka
On one occasion the Blessed One was dwelling at Rajagaha in Jivaka's mango grove. Then Jivaka Komarabhacca 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?" . [The rest as in 8:25.]
(Questioned by Jīvaka Komārabhacca, the Buddha explains what makes someone a Buddhist lay follower, a virtuous lay follower, and a lay follower practicing for the welfare of all.)
AN 8.27 Paṭhamabalasutta: Powers (1)
"Bhikkhus, there are these eight powers. What eight? (1) The power of children is weeping; (2) the power of women is anger; (3) the power of thieves is a weapon; (4) the power of kings is sovereignty; (5) the power of fools is to complain; (6) the power of the wise is to deliberate; (7) the power of the learned is reflection; (8) the power of ascetics and brahmins is patience. These are the eight powers."
(Eight very different kinds of powers.)
AN 8.28 Dutiyabalasutta: Powers (2)
Then the Venerable Sariputta approached the Blessed One.. . . The Blessed One then said to him: "Sariputta, when a bhikkhu's taints have been destroyed, how many powers does he possess by reason of which he can claim: 'My taints have been destroyed'?"
"Bhante, when a bhikkhu's taints have been destroyed, he possesses eight powers by reason of which he can claim: 'My taints have been destroyed.' What eight? (1) "Here, Bhante, a bhikkhu with taints destroyed has clearly seen all conditioned phenomena as they really are with correct wisdom as impermanent. This is a power of a bhikkhu with taints destroyed on the basis of which he Can claim: 'My taints have been destroyed.' (2) "Again, a bhikkhu with taints destroyed has clearly seen sensual pleasures as they really are with correct wisdom as similar to a charcoal pit. This is a power of a bhikkhu with taints destroyed... . (3) "Again, the mind of a bhikkhu with taints destroyed slants, slopes, and inclines to seclusion; it is withdrawn delighting in renunciation, and is entirely finished with all things that are a basis for the taints. This is a power of a bhikkhu with taints destroyed.... (4) "Again, a bhikkhu w ith taints destroyed has developed and well developed the four establishments of mindfulness. Since that is so, this is a power of a bhikkhu with taints destroyed___ (5)-(8) "Again, a bhikkhu with taints destroyed has developed and well developed the four bases for psychic potency.. . the five spiritual faculties. . . the seven factors of enlightenment. . . the noble eightfold path. This is a power of a bhikkhu with taints destroyed on the basis of which he can claim: 'My taints have been destroyed.' "Bhante, when a bhikkhu's taints have been destroyed, he possesses these eight powers on the basis of which he can claim: 'My taints have been destroyed.'"
(Eight powers of a perfected one.)
AN 8.29 Akkhaṇasutta: Inopportune Moments
"Bhikkhus, the uninstructed worldling says: 'The world has gained the opportunity! The world has gained the opportunity!' but he does not know what is an opportunity and what is not an opportunity. There are, bhikkhus, these eight inopportune moments that are not right occasions for living the spiritual life. What eight? (1) "Here, a Tathagata has arisen in the world, 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, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbana, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in hell. This is the first inopportune moment that is not the right occasion for living the spiritual life. "
(2) "Again , a Tathagata has arisen in the world . . . and the Dhamma leading to peace, nibbana, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the animal realm . This is the second inopportune moment that is not the right occasion for living the spiritual life. (3) "Again , a Tathagata has arisen in the world . . . and the Dhamma leading to peace , nibbana, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the sphere of afflicted spirits. This is the third inopportune moment that is not the right occasion for living the spiritual life. "(4) "Again , a Tathagata has arisen in the world . . . and the Dhamma leading to peace , nibbana, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in a certain order of long-lived devas. This is the fourth inopportune moment that is not the right occasion for living the spiritual life. "
(5) "Again , a Tathagata has arisen in the world . . . and the Dhamma leading to peace , nibbana, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the outlying provinces among the uncouth foreigners, [a place] to which bhikkhus, bhikkhunis, male lay followers, and female lay followers do not travel. This is the fifth inopportune moment that is not the right occasion for living the spiritual life." (6) "Again , a Tathagata has arisen in the world . . . and the Dhamma leading to peace , nibbana, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he holds wrong view and has a distorted perspective: 'There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct know ledge, make them known to others/ Tills is the sixth inopportune moment that is not the right occasion for living the spiritual life. "
(7) "Again , a Tathagata has arisen in the world .. . and the Dhamma leading to peace, nibbana, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he is unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated. This is the seventh inopportune moment that is not the right occasion for living the spiritual life." (8) "Again, a Tathagata has not arisen in the world . . . and the Dhamma leading to peace, nibbana, and enlightenment is not taught as proclaimed by a Fortunate One. But a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This is the eighth inopportune moment that is not the right occasion for living the spiritual life. "
"These are the eight inopportune moments that are not the right occasions for living the spiritual life. "
"There is, bhikkhus, one unique opportune moment that is the right occasion for living the spiritual life. What is it? Here, a Tathagata has arisen in the world , 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, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbana, and enlightenment is taught as proclaimed by a Fortunate One. And a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This, bhikkhus, is the one unique opportune moment that is the right occasion for living the spiritual life."
Having obtained the human state when the good Dhamma has been well proclaimed, those who do not seize the moment have let the right moment slip by.
For many inopportune times are spoken of, occasions obstructive to the path; for it is only sometimes, on occasion, that Tathagatas arise in the world.
If one has directly encountered them, [fortune] rarely gained in the world, if one has obtained the human state, and the good Dhamma is being taught, for a person desiring his own good, this is incentive enough to strive.
How can one understand the good Dhamma, so that the moment won't slip by? For those who miss the moment grieve when they are reborn in hell.
One here who has failed to obtain the fixed course of the good Dhamma, will come to regret it for a long time like a merchant who has missed a profit.
A person hindered by ignorance who has failed in the good Dhamma will long experience wandering on in [the round of] birth and death.
But those who gain the human state when the good Dhamma is well proclaimed, have accomplished the Teacher's word, or will do so, or are doing so now.
Those who have practiced the path, proclaimed by the Tathagata, have penetrated the right moment in the world the unsurpassed spiritual life.
You should dwell without leakages, guarded, ever-mindful in the restraints taught by the One with Vision, the Kinsman of the Sun. Having cut off all underlying tendencies that follow one drifting in Mara's domain, those who attain the destruction of the taints, though in the world, have gone beyond.
(Eight lost opportunities for spiritual practice.)
AN 8.30 Anuruddhamahāvitakkasutta: Anuruddha
On one occasion the Blessed One was dwelling among the Bhaggas in Sumsumaragira in the deer park at Bhesakala Grove. Now on that occasion the Venerable Anuruddha dwelled among the Cetis in the eastern bam boo park. While the Venerable Anuruddha w as alone in seclusion, a course of thought arose in his mind thus: ‘ (1) "This Dhamma is for one with few desires, not for one with strong desires. (2) This Dhamma is for one who is content, not for one who is discontent. (3) This Dhamma is for one who resorts to solitude, not for one who delights in company. (4) This Dhamma is for one who is energetic, not for one who is lazy. (5) This Dhamma is for one with mindfulness established, not for one who is muddle-minded. (6) This Dhamma is for one who is concentrated, not for one who is unconcentrated. (7) This Dhamma is for one who is wise, not for one who is unwise."
The Blessed One knew with his own mind the course of thought in the Venerable Anuruddha's mind. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm , the Blessed One disappeared from among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove, and reappeared before the Venerable Anuruddha among the Cetis in the eastern bamboo park. The Blessed One sat down on the seat prepared for him .
The Venerable Anuruddha then paid homage to him and sat down to one side, and the Blessed One said to him: "Good, good, Anuruddha! It is good that you have reflected on these thoughts of a great person, namely: 'This Dhamma is for one with few desires, not for one with strong desires.,. . This Dhamma is for one who is wise, not for one who is unwise. Therefore, Anuruddha, also reflect on this eighth thought of a great person: (8) 'This Dhamma is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one who delights in proliferation, who takes delight in proliferation."
"When, Anuruddha, you reflect on these eight thoughts of a great person, then, as much as you wish, secluded from sensual pleasures, secluded from unwholesome states, you will enter and dwell in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. "
"When you reflect on these eight thoughts of a great person, then, as much as you wish, with the subsiding of thought and examination, you will enter and dwell in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination."
"When you reflect on these eight thoughts of a great person, then, as much as you wish, with the fading away as well of rapture, you will dwell equanimous and , mindful and clearly comprehending, experience pleasure with the body; you will enter and dwell in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' "When you reflect on these eight thoughts of a great person, then, as much as you wish, with the abandoning of pleasure and pain, and with the previous passing away of joy and sadness, you will enter and dwell in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. "
"When, Anuruddha, you reflect upon these eight thoughts of a great person and gain at will, without trouble or difficulty, these four jhanas that constitute the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your rag-robe will seem to you as a chest full of variously colored garments seems to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana."
"When you reflect upon these eight thoughts of a great person and gain at w ill. . . these four jhanas . . . then, while you dwell contentedly, your scraps of alms food will seem to you as a dish of rice cleaned of black grains and served with many gravies and curries seems to a householder or a householder's son; and they will serve for your delight, relief, and ease, and for entering upon nibbana. "
"When you reflect upon these eight thoughts of a great person and gain at will... these four jhanas .... then, while you dwell contentedly, your dwelling place at the foot of a tree will seem to you as a house with a peaked roof, plastered inside and out, draft-free, with bolts fastened an d shutters closed, seems to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana. "
"When you reflect upon: those eight thoughts of a great person and gain at will.... . these four jhanas . . . then, while you dwell contentedly, your bed and seat made of straw will seem , to you as a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy above and red bolsters at both ends, seems to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana. "
"When you reflect upon these eight thoughts of a great person and gain at will. . . these four jhanas . . . then, while you dwell contentedly, your medicine of fermented cow's urine will seem to you as various medicaments of ghee, butter, oil, honey, and molasses seem to a householder or a householder's son; and it will serve for your delight, relief, and ease, and for entering upon nibbana. "
"Therefore, Anuruddha, you should also spend the next rains residence right here among the Cetis in the eastern bamboo park ." "Yes, Bhante," the Venerable Anuruddh a replied. Then, having exhorted the Venerable Anuruddha, just as a strong man might extend his drawn -in arm or draw in his extended arm , the Blessed One disappeared before the Venerable Anuruddha among the Cetis in the eastern bamboo park and reappeared among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. He then sat down on the seat prepared for him and addressed the bhikkhus: "I will teach you, bhikkhus, the eight thoughts of a great person. Listen and attend closely. I will speak."
"Yes, Bhante."' the bhikkhus replied. The Blessed One said this: "And what, bhikkhus, are the eight thoughts of a great person? (1) This Dhamma is for one with few desires, not for one with strong desires. (2) This Dhamma is for one who is content, not for one who is discontent. (3) This Dhamma is for one who resorts to solitude, not for one who delights in company. (4) This Dhamma is for one who is energetic, not for one who is lazy. (5) This Dhamma is for one with mindfulness established, not for one who is muddle-minded. (6) This Dhamma is for one who is concentrated, not for one who is unconcentrated. (7) This Dhamma is for one who is wise, not for one who is unwise. (8) This Dhamma is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one who delights in proliferation, who takes delight in proliferation: (1) "When it was said: 'This Dhamma is for one with few desires, not for one with strong desires,' with reference to what w as this said? Here, when a bhikkhu is one with few desires, he does not desire: 'Let people know me to be one with few desires.' When he is content, he does not desire: 'Let people know me to be one who is content.' When he resorts to solitude, he does not desire: 'Let people know me to be one who resorts to solitude.' When he is energetic, he does not desire: 'Let people know me to be energetic.' When he is mindful, he does not desire: 'Let people know me to be mindful.' When he is concentrated, he does not desire: 'Let people know me to be concentrated.' When he is wise, he does not desire: 'Let people know me to be wise.' When he delights in non-proliferation, he does not desire: 'Let people know me to be one who delights in non proliferation.'
When it was said: 'This Dhamma is for one with few desires, not for one with strong desires,' it is with reference to this that this was said. (2) "When it was said: 'This Dhamma is for one who is content, not for one who is discontent.' with reference to what was this said? Here, a bhikkhu is content with any kind of robes, alms food, lodgings, and medicines and provisions for the sick. When it was said: 'This Dhamma is for one who is content, not for one who is discontent,' it is with reference to this that this was said. (3) "When it was said: 'This Dhamma is for one who resorts to solitude, not for one who delights in company,' with reference to what was this said? Here, when a bhikkhu resorts to solitude, bhikkhus, bhikkhunis, male lay followers, female lay followers, kings, royal ministers, heads of other sects, and disciples belonging to other sects approach him. In each case, with a mind that slants, slopes, and inclines to seclusion, withdrawn , delighting in renunciation, he gives them a talk invariably concerned with dismissing them . When it was said: 'This Dhamma is for one who resorts to solitude, not for one who delights in company ,' it is with reference to this that this was said.
(4) "When it was said: 'This Dhamma is for one who is energetic, not for one who is lazy,' with reference to what was this said ? Here, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong; firm in exertion, not casting off the duty of cultivating wholesome qualities. When it was said: 'This Dhamma is for one who is energetic, not for one who is lazy,' it is with reference to this that this was said. (5) "When it was said: 'This Dhamma is for one with mindfulness established, not for one who is muddle-minded ,' with reference to what was this said? Here, a bhikkhu is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what w as done and said long ago. When it was said: 'This Dhamma is for one with mindfulness established, not for one who is muddle-minded,' it is with reference to this that this was said.
(6) "When it was said: 'This Dhamma is for one who is concentrated, not for one who is unconcentrated,' with reference to what was this said? Here, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the fourth jhana. When it was said: 'This Dhamma is for one who is concentrated, not for one who is unconcentrated,' it is with reference to this that this Was said. (7) "When it was said: 'This Dhamma is for one who is wise, not for one who is unwise,' with reference to what was this said ? Here, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. When it was said: 'This Dhamma is for one who is wise, not for one who is unwise,' it is with reference to this that this was said.
(8) "When it was said: 'This Dhamma is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one who delights in proliferation, who takes delight in proliferation,' with reference to what was this said? Here, a bhikkhu's mind launches out upon the cessation of proliferation, becomes placid, settles down, and is liberated in it. When it was said: 'This Dhamma is for one who delights in non-proliferation, who takes delight in non-proliferation, not for one w ho delights in proliferation, who takes delight in proliferation' it is with reference to this that this was said.'
Then the Venerable Anuruddha spent the next rains residence right there among the Cetis in the eastern bamboo park. Dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Anuruddha realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Anuruddha became one of the arahants.
On that occasion, when he had attained arahantship, the Venerable Anuruddha spoke these verses: "Having understood my thoughts, the unsurpassed teacher in the world came to me by psychic potency in a mind-made body. "
"He taught me more than my thoughts contained: the Buddha, delighting in non-proliferation, instructed me in non-proliferation. "
"Having learned his Dhamma, I delighted in his teaching. I have gained the three true knowledges; the Buddha's teaching has been done."
(Venerable Anuruddha reflects that the teachings is for someone who is of few wishes, content, secluded, energetic, mindful, peaceful, and wise. To these seven thoughts, the Buddha adds an eighth: the teaching is for those who delight in non-proliferation. Practicing in line with these eight thoughts of a great man, Venerable Anuruddha achieves perfection.)
IV .Giving
AN 8.31 Paṭhamadānasutta: Giving
(1) "Bhikkhus, there are these eight gifts. What eight? (1) Having insulted [the recipient], one gives a gift (2) One gives a gift from fear. (3) One gives a gift, [thinking]: 'He gave to me.' (4)One gives a gift, [thinking]: 'He will give to me.' (5) One gives a gift, [thinking]: 'Giving is good.' (6) One gives a gift, [thinking]: 'I cook; these people do not cook. It isn't right that I who cook should not give to those who do not cook.' (7) One gives a gift, [thinking]: 'Because I have given this gift, I will gain a good reputation.' (8) One gives a gift for the purpose of ornamenting the mind, equipping the mind."
(Eight ways of giving a gift.) AN 8.32 Dutiyadānasutta: Giving (2)
Faith, moral shame, and wholesome giving are qualities pursued by the good person; for this, they say, is the divine path by which one goes to the world of the devas.
(This verse on qualities of a good person appears to be a fragment of text, perhaps originally part of the previous sutta.)
AN 8.33 Dānavatthusutta: Grounds
"Bhikkhus, there are these eight grounds for giving. What eight? (1) One gives a gift from desire. (2) One gives a gift from hatred. (3) One gives a gift from delusion. (4) One gives a gift from fear. (5) One gives a gift, [thinking]: 'Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom. (6) One gives a gift, [thinking]: 'Having given this gift, with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world .' (7) One gives a gift, [thinking]: ''When I am giving this gift my mind becomes placid, and elation and joy a rise. (8) One gives a gift for the purpose of ornamenting the mind, equipping the mind. These are the eight grounds for giving."
(Eight grounds for giving.)
AN 8.34 Khettasutta: The Field
"Bhikkhus, a seed sown in a field that possesses eight factors does not bring forth abundant fruits, its [fruits] are not delectable, and it does not yield a profit. What eight factors? "Here, (1) the field has mounds and ditches; (2) it contains stones and gravel; (3) it is salty; (4) it is not deeply furrowed; (5) it does not have inlets [for the water to enter]; (6) it does not have outlets [for excess water to flow out]; (7) it does not have irrigation channels; and (8) it does not have boundaries. A seed sown in a field that possesses these eight factors does not bring forth abundant fruits, its [fruits] are not delectable, and it does not yield a profit."
''So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive. What eight factors? Here, the ascetics and brahmins are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. A gift given to ascetics and brahmins who possess these eight factors is not of great fruit and benefit, and if is not very brilliant or pervasive. "
"Bhikkhus, a seed sow n in a field that possesses eight factors brings forth abundant fruits, its [fruits] are delectable, and it yields a profit. What eight factors? "Here, (1) the field does not have mounds an d ditches; (2) it does n o t contain stones and gravel; (3) it is not salty; (4) it is deeply furrowed; (5) it has inlets [for the water to enter]; (6) it has outlets [for excess water to flow out]; (7).it has irrigation channels; and (8) it has boundaries. A seed sown in a field that possesses these eight factors brings forth abundant fruits, its [fruits] are delectable, and it yields a profit."
"So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive. What eight factors? Here, the ascetics and brahmins are of right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. A gift given to ascetics and brahmins who possess these eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive."
When the field is excellent, and the seed sown is excellent, and there is an excellent supply of rain, the yield of grain is excellent.
Its health is excellent; its growth [too] is excellent; its maturation is excellent; its fruit truly is excellent.
So too when one gives excellent food to those accomplished in virtuous behavior, it arrives at several kinds of excellence, for what one has done is excellent.
Therefore if one desires excellence let a person here be accomplished; one should resort to those accomplished in wisdom ; thus one's own accomplishments flourish.
One accomplished in true knowledge and conduct, having gained accomplishment of mind, performs action that is accomplished and accomplishes the good.
Having known the world as it is, one should attain accomplishment in view. One accomplished in mind advances by relying on accomplishment in the path.
Having rubbed off all stains, having attained nibbana, one is then freed from all sufferings: this is total accomplishment.
(The rewards of giving are compared to fields of different qualities.)
AN 8.35 Dānūpapattisutta: Rebirth on Account of Giving
"Bhikkhus, there are these eight kinds of rebirth on account of giving. What eight? (1) "Here, someone gives a gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. Whatever he gives, he expects something in return. He sees affluent khattiyas, affluent brahmins, or affluent householders enjoying themselves furnished and endowed with the five objects of sensual pleasure. It occurs to him : 'Oh, with the breakup of the body, after death, may I be reborn in companionship with affluent khattiyas, affluent brahmins or affluent householders!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with affluent khattiyas, affluent brahmins, or affluent householders— and that is for one who is virtuous, I say, not for one who is immoral. The heart's wish of one who is virtuous succeeds because of his purity."
(2) "Someone else gives a gift to an ascetic or a brahmin: food and drink . . . and lighting. Whatever he gives, he expects something in return. He has heard: 'The devas [ruled by] the four great kings are long-lived, beautiful, and abound in happiness.' It occurs to him : 'Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas [ruled by] the four great kings!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas [ruled by] the four great kings— and that is for one who is virtuous, I say, not for one who is immoral. The heart's wish of one who is virtuous succeeds because of his purity. . (3)—(7) "Someone else gives a gift to an ascetic or a brahmin: food and drink . . . and lighting. Whatever he gives, he expects something in return: He has heard: 'The Tavatimsa devas . . . the Yama devas . . . the Tusita devas . the devas who delight in creation. .. the devas who control what is created by others are long-lived, beautiful, and abound in happiness.' It occurs to him: 'Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas who control what is created by others!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas who control what is created by others— and that is for one who is virtuous, I say, not for one who is immoral. The heart's wish of one who is virtuous succeeds because of his purity. "
(8) "Someone else gives a gift to an ascetic or a brahmin: food and drink . . . and lighting. Whatever he gives, he expects something in return. He has heard: 'The devas of Brahma's company are long-lived, beautiful, and abound in happiness.' It occurs to him: 'Oh, with the breakup of the body, after death, may I be reborn in companionship with the devas of Brahma's company!' He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with the devas of Brahma's company— and that is for one who is virtuous, I say, not for one who is immoral; for one without lust, not for one with lust. The heart's wish of one who is virtuous succeeds because of his purity. "
"These, bhikkhus, are the eight kinds of rebirth on account of giving."
(When giving, if you expect a certain result in the next life, you can get it, if the conditions are right.)
AN 8.36 Puññakiriyavatthusutta: Activity
"Bhikkhus, there are these three bases of meritorious activity. What three? The basis of meritorious activity consisting in giving; the basis of meritorious activity consisting in virtuous behavior; and the basis of meritorious activity consisting in meditative development. (1) "Here, bhikkhus, someone has practiced the basis of meritorious activity consisting in giving to a limited extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a limited extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn among humans in an unfavorable condition. "
(2) "Someone else has practiced the basis of meritorious activity consisting in giving to a middling extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a middling extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn among humans in a favorable condition. " (3) "Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death, he is reborn in companionship with the devas [ruled by] the four great kings. There the four great kings, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior surpass the devas [ruled by] the four great kings in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and tactile objects."
(4) "Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body , after death, he is reborn in companionship with the Tavatimsa devas. There Sakka, ruler of the devas, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Tavatimsa devas in ten respects: in celestial life span . . . and tactile objects. "(5) "Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death , he is reborn in companionship with the Yama devas. There the young deva Suyama, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Yama devas in ten respects: in celestial life span . . . and tactile objects. "
(6) "Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death , he is reborn in companionship with the Tusita devas. There the young deva Santusita, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the Tusita devas in ten respects: in celestial life span . and tactile objects. (7) "Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development. With the breakup of the body, after death , he is reborn in companionship with the devas who delight in creation. There the young deva Sunimmita, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the devas who delight in creation in ten respects: in celestial life span . . . and tactile objects. (8) "Someone else has practiced the basis of meritorious activity consisting in giving to a superior extent; he has practiced the basis of meritorious activity consisting in virtuous behavior to a superior extent; but he has not undertaken the basis of meritorious activity consisting in meditative development.. With the breakup of the body, after death, he is reborn in companionship with the devas who control what is created by others. There the young deva Vasavatti, who had practiced superlatively the basis of meritorious activity consisting in giving and the basis of meritorious activity consisting in virtuous behavior, surpasses the devas who control what is created by others in ten respects: in celestial life span, celestial beauty, celestial happiness, celestial glory, and celestial authority; and in celestial forms, sounds, odors, tastes, and. tactile objects. "
"These, bhikkhus, are the three bases of meritorious activity."
(The good deeds of giving, ethics, and meditation lead to good rebirths, depending on the level to which they are developed.)
AN 8.37 Sappurisadānasutta: The Good Person's Gifts
"Bhikkhus, there are these eight gifts of a good person. What eight? (1) He gives what is pure; (2) he gives what is excellent; (3) he gives a timely gift; (4) he gives what is allowable; (5) he gives after investigation; (6) he gives often; (7) while giving he settles his mind in confidence; and (8) having given, he is elated. These are the eight gifts of a good person."
He gives what is pure and excellent, allowable drinks and food at the proper time; he gives gifts often to fertile fields of merit, to those who lead the spiritual life.
He does not feel regret, having given away many material things. Those with deep insight praise the gifts given in this way.
Having thus practiced charity with a mind freely generous, one intelligent and wise, rich in faith, is reborn in a pleasant, unafflicted world.
(A good person gives gifts in eight ways.)
AN 8.38 Sappurisasutta: The Good Person
"Bhikkhus, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of (1) his mother and father, (2) his wife and children, (3) his slaves, workers, and servants, (4) his friends and companions, (5) his departed ancestors, (6) the king, (7) the deities and (8) ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good , welfare, and happiness of his mother and father. . . ... ascetics and brahmins."
The wise person, dwelling at home, truly lives for the good of many. Day and night diligent toward his mother, father, and ancestors, he venerates them in accordance with the Dhamma, recollecting what they did [for him ] in the past.
Firm in faith, the pious man, having known their good qualities, venerates the homeless renouncers, the mendicants who lead the spiritual life.
Beneficial to the king and the devas, beneficial to his relatives and friends, indeed, beneficial to all, well established in the good Dhamma, he has removed the stain of miserliness and fares on to an auspicious world.
(When a good person is born, it benefits eight kinds of people, like a rain-cloud showering all over the land.)
AN 8.39 Abhisandasutta: Streams
"Bhikkhus, there are these eight streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven— that lead to what is wished for, desired, and agreeable, to one's welfare and happiness. What eight?
(1) "Here, a noble disciple has gone for refuge to the Buddha. This is the first stream of merit, stream of the wholesome, nutriment of happiness— heavenly, ripening in happiness, conducive to heaven— that leads to what is wished for, desired, and agreeable, to one's welfare and happiness."
(2) "Again, a noble disciple has gone for refuge to the Dhamma. This is the second stream of merit. . . that leads to what is wished for, desired, and agreeable, to one's welfare and happiness. " (3) "Again, a noble disciple has gone for refuge to the Sangha. This is the third stream of merit. . . that leads to what is wished for, desired, and agreeable, to one's welfare and happiness. " . .
"There are, bhikkhus, these five gifts, great gifts, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. What five?
(4) "Here, a noble disciple, having abandoned the destruction of life, abstains from the destruction of life. By abstaining from the destruction of life, the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. He himself in turn enjoys immeasurable freedom from fear, enmity, and affliction. This is the first gift, a great gift, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. This is the fourth stream of merit... that leads to what is wished for, desired, and agreeable, to one's welfare and happiness. "
(5 )-(8) "Again, a noble disciple, having abandoned the taking of what is not given, abstains from taking what is not given.. . abstains from sexual misconduct.. . abstains from false speech. .. abstains from liquor, wine, and intoxicants, the basis for heedlessness. By abstaining from liquor, wine, and intoxicants, the basis for heedlessness, the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. He himself in turn enjoys immeasurable freedom from fear, enmity, and affliction. This is the fifth gift, a great gift, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. This is the eighth stream of merit that leads to what is wished for, desired, and agreeable, to one's welfare and happiness. "
"These, bhikkhus, are the eight streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness."
(Eight streams of merit, consisting in going for refuge and five kinds of gifts.) AN 8.40 Duccaritavipākasutta: Conducive (1)
"Bhikkhus, the destruction of life, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm , and to the sphere of afflicted spirits; for one reborn as a hum an being the destruction of life at minimum conduces to a short life span. " (2) "Taking what is not given , repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being taking what is not given at minimum conduces to loss of wealth. " (3) "Sexual misconduct, repeatedly pursued , developed, and cultivated, is conducive to hell, to the animal realm , and to the sphere of afflicted spirits.; for one reborn as a human being sexual misconduct at minimum conduces to enmity and rivalry."
(4) "False speech, repeatedly pursued , developed, and cultivated, is conducive to hell, to the animal realm , and to the sphere of afflicted spirits; for one reborn as a human being false speech at minimum conduces to false accusations. " (5) "Divisive speech, repeatedly pursued , developed, and cultivated, is conducive to hell, to the animal realm , and to the sphere of afflicted spirits; for one reborn as a human being divisive speech at minimum conduces to being divided from one's friends. "
(6) "Harsh speech, repeatedly pursued , developed, and cultivated, is conducive to hell, to the animal realm , and to the sphere of afflicted spirits; for one reborn as a human being harsh speech at minimum conduces to disagreeable sounds. " (7) "Idle chatter, repeatedly pursued , developed, and cultivated, is conducive to hell, to the animal realm , and to the sphere of afflicted spirits; for one reborn as a human being idle chatter at minim um conduces to others distrusting one's words." (8) "Drinking liquor and wine, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a hum an being drinking liquor and wine at minimum conduces to madness."
(Eight kinds of misdeed are conducive to bad outcomes.)
V Uposatha
AN 8.41 In Brief
Thus have I heard. On one occasion the Blessed One w as dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: . "Bhikkhus, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?"
(1) "Here, bhikkhus, a noble disciple reflects thus: 'As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the first factor it possesses.
(2) '"As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the second factor it possesses. "
(3) '"As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person's practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person 's practice. I shall imitate the arahants in this respect and the uposatha will be observed by me .' This is the third factor it possesses. "
(4) "'As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall speak truth, adhere to truth; I shall be trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the fourth factor it possesses. "
(5) " 'As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the fifth factor it possesses."
(6) " 'As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a d ay, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect an d the uposatha will be observed by me.' This is the sixth factor it possesses. "
(7) " 'As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the seventh factor it possesses."
(8) " 'As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the eighth factor it possesses. "It is in this way, bhikkhus, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive."
(When the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Such a sabbath is glorious.)
AN 8.42 Vitthatūposathasutta: In Detail
"Bhikkhus, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?
(1) "Here, bhikkhus; a noble disciple reflects thus: 'As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the first factor it possesses .. . [As in 8:41 down to :]... (8) "'As long as they live the arahants abandon and abstain from the use; of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by m e.' This is the eighth factor it possesses. "
It is in this way, bhikkhus, that the uposatha is observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.
"To what extent is it of great fruit and benefit? To what extent is it extraordinarily brilliant and pervasive? Suppose one were to exercise sovereignty and kingship over these sixteen great countries abounding in the seven precious substances, that is, [the countries of] the Arigans, the Magadhans, the Kasis, the Kosalans, the Vajjis, the Mallas, the Cetis, the Varigas, the Kurus , the'Pancalas, the Macchas, the Surasenas, the Assakas, the Avantis, the Gandharans, and the Kambojans: this would not be worth a sixteenth part of the uposatha observance complete in those eight factors. For what reason? Because human kingship is poor compared to celestial happiness. "
"For the devas [ruled by] the four great kings, a single night and day is equivalent to fifty human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is five hundred such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas [ruled by] the four great kings. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the Tavatimsa devas, a single night and day is equivalent to a hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is a thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death , to be reborn in companionship with the Tavatimsa devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the Yama devas, a single night and day is equivalent to two hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is two thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Yama devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the Tusita devas, a single night and day is equivalent to four hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is four thousand such celestial years. If is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the Tusita devas. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the devas who delight in creation, a single night and day is equivalent to eight hundred human years; thirty such days make up a month, and twelve such months make up a year. The life span of those devas is eight thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who delight in creation. It was with reference to this that I said human kingship is poor compared to celestial happiness. "
"For the devas who control what is created by others, a single night and day is equivalent to sixteen hundred human years; thirty such days make up a month, and twelve such months, make up a year. The life span of those devas is sixteen thousand such celestial years. It is possible, bhikkhus, for a woman or man who observes the uposatha complete in these eight factors, with the breakup of the body, after death, to be reborn in companionship with the devas who control what is created by others. It was with reference to this that I said human kingship is poor compared to celestial happiness."
One should not kill living beings or take what is not given; one should not speak falsehood or drink intoxicants; one should refrain from sexual activity, from unchastity; one should not eat at night or at an improper time.
One should not wear garlands or apply scents; one should sleep on a [low] bed or a mat on the ground; this, they say, is the eight-factored uposatha proclaimed by the Buddha, who reached the end of suffering.
As far as the sun and moon revolve, shedding light, so beautiful to gaze upon, dispellers of darkness, moving through the firmament, they shine in the sky, brightening up the quarters.
Whatever wealth exists in this sphere— pearls, gems, and excellent beryl, horn gold and mountain gold, and the natural gold called hataka-- those are not worth a sixteenth part of an uposatha complete in the eight factors, just as all the hosts of stars [do not match] the moon's radiance.
Therefore a virtuous woman or man, having observed the uposatha complete in eight factors and having made merit productive of happiness, blameless goes to a heavenly state.
(When the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. The benefits are explained at length.)
AN 8.43 Visākhāsutta: Visakha (1)
On one occasion the Blessed One was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to her: ''Visakha, Observed complete in eight factors, the uposatha is of great fruit an d benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?" [All as in 8:42, including the verses.]
(The Buddha teaches the wealthy laywoman Visākhā that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones.)
AN 8.44 Vāseṭṭhasutta: Vasettha
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then the male lay follower Vasettha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Vasettha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive. And how is the uposatha observed complete in eight factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?" [All as in 8:42, including the verses.]
When this was said, the male lay follower Vasettha said to the Blessed One: "Bhante, if my beloved relatives and family members would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins . . . vessas . . . suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time."
"So it is, Vasettha, so it is! If all khattiyas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If all brahmins . . . vessas . . . suddas would observe the uposatha complete in eight factors, that would lead to their welfare and happiness for a long time. If the world with its devas, Mara, and Brahma, this population with its ascetics and brahmins, its devas and humans, would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would observe the uposatha complete in eight factors, that would lead to the welfare and happiness of these great sal trees for a long time, [if they could choose]. How much more then for a human being!"
(The Buddha teaches the layman Vāseṭṭha that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Vāseṭṭha exclaims that such a practice would be widely beneficial.)
AN 8.45 Bojjhasutta: Bojjha
On one occasion the Blessed One was dwelling at Savatthi at Jeta's Grove, Anathapindika's Park. Then the female lay follower Bojjha approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to her: "Bojjha, observed complete in eight factors, the uposatha is of great fruit and benefit, extraordinarily brilliant and pervasive .. . . " [All as in 8:42, including the verses.]
(The Buddha teaches the laywoman Bojjhā that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Bojjhā exclaims that such a practice would be widely beneficial.)
AN 8.46 Anuruddhasutta: Anuruddha
On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. Now on that occasion the Venerable Aniiruddha had gone off to pass the day and was in seclusion when a number of agreeable-bodied deities approached him , paid homage to him , stood to one side, and said to him : "Bhante Anuruddha, we agreeable-bodied deities exert mastery and exercise control over three things. We immediately acquire whatever color we want. We immediately acquire whatever pleasure we want. And we immediately acquire whatever voice we want. We agreeable-bodied deities exert mastery and exercise control over these three things."
Then the Venerable Anuruddha thought: "May all these deities become blue, of blue complexion, with blue clothes and blue ornaments." Having known the Venerable Anuruddha's thought, those deities all became blue, of blue complexion, with blue clothes and blue ornaments. Then the Venerable Anuruddha thought "May all these deities become yellow .. . red . . . white, of white complexion, with white clothes and white ornaments."' Having known the Venerable Anuruddha's thought, those deities all became white, of white complexion, with white clothes and white ornaments. Then one of those deities sang, one danced, and one snapped her fingers. Just as, when a musical quintet is well trained and its rhythm w ell coordinated , and it is composed of skilled musicians, its music is exquisite, tantalizing, lovely, captivating, and intoxicating, just so those deities' performance was exquisite, tantalizing, lovely, captivating, and intoxicating.
Thereupon the Venerable A nuruddha drew in his sense faculties. Then those deities, [thinking:] "Master Anuruddha is not enjoying [this]," disappeared right on the spot. Then, in the evening, the Venerable Anuruddha emerged from seclusion and approached the Blessed One. He paid homage to the Blessed One, sat down to one side, and said to him: "Here, Bhante, I had gone off to pass the day and was in seclusion. . . [He reports everything that happened down to:].. .Then those deities, [thinking:] 'Master Anuruddha is not enjoying [this], disappeared right on the spot."
"Bhante, how many qualities should a woman possess so that, with the breakup of the body, after death, she is reborn in companionship with the agreeable-bodied deities?" "If she possesses eight qualities, Anuruddha, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied deities. What eight? (1) "Here, Anuruddha, to whichever husband her parents give her— doing so out of a desire for her good, seeking her welfare, taking com passion on her, acting out of com passion for her— a woman rises before him and retires after him, undertaking whatever needs to be done, agreeable in her conduct and pleasing in her speech. (2) "She honors, respects, esteems, and venerates those whom her husband respects— his mother and father, ascetics and brahmins— and when they arrive she offers them a seat and water, (3) "She is skillful and diligent in attending to her husband's domestic chores, whether knitting or weaving; she possesses sound judgment about them in order to carry out and arrange them properly. (4) "She finds out what her husband's domestic helpers —whether slaves, messengers, or workers—have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food. (5) "She guards and protects whatever income her husband brings home—whether money, grain, silver, or gold—and she is not a spendthrift, thief, wastrel, or squanderer of his earnings. "
(6) "She is a female lay follower who has gone for refuge to the Buddha, the Dhamma, and the Sangha. (7) "She is virtuous, abstaining from the destruction of life, taking what is not given, sexual misconduct, false speech, and liquor, wine, and intoxicants, the basis for heedlessness. (8) "She is generous, one who dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. "
"Possessing these eight qualities, Anuruddha, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied deities."
She does not despise her husband, the man who constantly supports her, who ardently and eagerly always brings her whatever she wants.
Nor does a good woman scold her husband with speech caused by jealousy; the wise woman shows veneration to all those whom her husband reveres.
She rises early, works diligently, manages the domestic help; she treats her husband in agreeable ways and safeguards the wealth he earns.
The woman who fulfills her duties thus, following her husband's will and wishes, is reborn among the devas called "the agreeable ones."
(Some “Agreeable” gods put on a display of music and dance for Venerable Anuruddha, but he is not impressed. He then asks the Buddha how women are reborn in such a heaven.)
AN 8.47 Dutiyavisākhāsutta Visakha (2)
On one occasion the Blessed One was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata approached the Blessed One The Blessed One then said to her: "Visakha, possessing eight qualities, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied deities. What eight?" [As in 8:46, including the verses.]
(The Buddha teaches the laywoman Visākhā eight qualities through which a woman may be reborn among the Agreeable gods.)
AN 8.48 Nakulamātāsutta: Nakula
On one occasion the Blessed One was dwelling among the Bhaggas in Sumsumaragira in the deer park at Bhesakala Grove. Then the housewife Nakulamata approached the Blessed One The Blessed One then said to her: "Nakulamata, possessing eight qualities, a woman, with the breakup of the body, after death, is reborn in companionship with the agreeable-bodied deities. What eight?" [As in 8:46, including the verses.]
(The Buddha teaches the housewife Nakulamātā eight qualities through which a woman may be reborn among the Agreeable gods.)
AN 8.49 Paṭhamaidhalokikasutta: The Present World (l)
On one occasion the Blessed One was dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Then Visakha Migaramata approached the Blessed One— The Blessed One then said to her: "Visakha, possessing four qualities, a woman is heading for victory in the present world and her life in this world succeeds. What four? Here, a woman is capable at her work; she manages the domestic help; she behaves agreeably to her husband; and she safeguards his earnings. (1) "And how, Visakha, is a woman capable at her work? Here, a woman is skillful and diligent in attending to her husband's domestic chores, whether knitting or weaving; she possesses sound judgment about them in order to carry out and arrange them properly. It is in this way that a woman is capable at her work."
(2) "And how does a woman manage the domestic help? Here, a woman finds out what her husband's domestic helpers—whether slaves, messengers, or workers—have done and left undone; she finds out the condition of those who are ill; and she distributes to each an appropriate portion of food. It is in this way that a woman manages the domestic help. (3) "And how does a woman behave agreeably to her husband? Here, a woman would not commit any misdeed that her husband would consider disagreeable, even at the cost of her life. It is in this way that a woman behaves agreeably to her husband. (4) "And how does a woman safeguard his earnings? Here, a woman guards and protects whatever income her husband brings home—whether money or grain, silver or gold—and she is not a spendthrift, thief, wastrel, or squanderer of his earnings. It is in this way that a woman safeguards his earnings."
"Possessing these four qualities, a woman is heading for victory in the present world and her life in this world succeeds. "
"Possessing four [other] qualities, Visakha, a woman is heading for victory in the other world and her life in the other world succeeds. What four? Here, a woman is accomplished in faith, accomplished in virtuous behavior, accomplished in generosity, and accomplished in wisdom. (5) "And how, Visakha, is a woman accomplished in faith? Here, a woman is endowed with faith. She places faith in the enlightenment of the Tathagata 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. It is in this way that a woman is accomplished in faith. (6) "And how is a woman accomplished in virtuous behavior? Here, a woman abstains from the destruction of life... from liquor, wine, and intoxicants, the basis for heedlessness. It is in this way that a woman is accomplished in virtuous behavior. (7) "And how is a woman accomplished in generosity? Here, a woman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. It is in this way that a woman is accomplished in generosity. (8) "And how is a woman accomplished in wisdom? Here, a woman is wise; she possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. It is in this way that a woman is accomplished in wisdom. "Possessing these four qualities, Visakha, a woman is heading for victory in the other world and her life in the other world succeeds."
Capable in attending to her work, managing the domestic help, she treats her husband in agreeable ways and safeguards the wealth he earns.
Rich in faith, possessed of virtue, charitable and devoid of miserliness, she constantly purifies the path that leads to safety in the future life.
They call any woman who has these eight qualities, virtuous, firm in Dhamma, a speaker of truth. Accomplished in sixteen aspects, complete in eight factors, such a virtuous female lay follower is reborn in an agreeable deva world.
(The Buddha teaches the laywoman Visākhā four qualities through which a woman succeeds in this life, and four through which she succeeds in the next.)
AN 8.50 Dutiyaidhalokikasutta The Present World (2)
"Bhikkhus, possessing four qualities, a woman is heading for victory in the present world and her life in this world succeeds. What four?[What follows is identical with 8:49, inclusive of the verses, but addressed to the bhikkhus.]
(The Buddha teaches the monks four qualities through which a woman succeeds in this life, and four through which she succeeds in the next.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)