“Yes, lord.”
“Now, what do you think, Kalamas? When hatred arises in a person, does it arise for welfare or for harm?”
“For harm, lord.”
“And this hateful person, overcome by hatred, his mind possessed by hatred, kil s living beings, takes what is not given, goes after another person’s wife, tel s lies, and induces others to do likewise, al of which is for long-term harm & suffering.”
“Yes, lord.”
“Now, what do you think, Kalamas? When delusion arises in a person, does it arise for welfare or for harm?”
“For harm, lord.”
“And this deluded person, overcome by delusion, his mind possessed by delusion, kil s living beings, takes what is not given, goes after another person’s wife, tel s lies, and induces others to do likewise, al of which is for long-term harm & suffering.”
“Yes, lord.”
“So what do you think, Kalamas: Are these qualities skil ful or unskil ful?”
“Unskil ful, lord.”
“Blameworthy or blameless?”
“Blameworthy, lord.”
“Criticized by the wise or praised by the wise?”
“Criticized by the wise, lord.”
“When adopted & carried out, do they lead to harm & to suffering, or not?”
“When adopted & carried out, they lead to harm & to suffering. That is how it appears to us.”
“So, as I said, Kalamas: ‘Don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’
When you know for yourselves that, “These qualities are unskil ful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering” — then you should abandon them.’ Thus was it said. And in reference to this was it said.”
“Now, Kalamas, don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’
When you know for yourselves that, ‘These qualities are skil ful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’
— then you should enter & remain in them.”
“What do you think, Kalamas? When lack of greed arises in a person, does it arise for welfare or for harm?”
“For welfare, lord.”
“And this ungreedy person, not overcome by greed, his mind not possessed by greed, doesn’t kil living beings, take what is not given, go after another person’s wife, tel lies, or induce others to do likewise, al of which is for long-term welfare & happiness.”
“Yes, lord.”
“What do you think, Kalamas? When lack of hatred arises in a person, does it arise for welfare or for harm?”
“For welfare, lord.”
“And this non hating person, not overcome by hatred, his mind not possessed by hatred, doesn’t kil living beings, take what is not given, go after another person’s wife, tel lies, or induce others to do likewise, al of which is for long-term welfare & happiness.”
“Yes, lord.”
“What do you think, Kalamas? When lack of delusion arises in a person, does it arise for welfare or for harm?”
“For welfare, lord.”
“And this undeluded person, not overcome by delusion, his mind not possessed by delusion, doesn’t kil living beings, take what is not given, go after another person’s wife, tel lies, or induce others to do likewise, al of which is for long-term welfare & happiness.”
“Yes, lord.”
“So what do you think, Kalamas: Are these qualities skil ful or unskil ful?”
“Skil ful, lord.”
“Blameworthy or blameless?”
“Blameless, lord.”
“Criticized by the wise or praised by the wise?”
“Praised by the wise, lord.”
“When adopted & carried out, do they lead to welfare & to happiness, or not?”
“When adopted & carried out, they lead to welfare & to happiness.
That is how it appears to us.”
“So, as I said, Kalamas: ‘Don’t go by because others say so, by legends or traditions, by because said this happened like this, by books or scriptures, by because it fits the logic, by because it fits the famous method, by thinking vaguely perhaps this too can be true, by agreement through pondering views, by because it looks correct, or by the thought, ‘This is a respectable man’ or ‘This person is our teacher.’
When you know for yourselves that, “These qualities are skil ful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness”
— then you should enter & remain in them.’ Thus was it said. And in reference to this was it said.”
“Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of il wil , undeluded, alert, & resolute — keeps pervading the first direction (the east) — as wel as the second direction, the third, & the fourth — with an awareness imbued with loving-kindness. Thus he keeps pervading above, below, & al around, everywhere & in every respect the al -encompassing cosmos with an awareness imbued with loving-kindness: abundant, expansive, immeasurable, free from hostility, free from il wil .”
“He keeps pervading the first direction — as wel as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & al around, everywhere & in every respect the al -encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from il wil .”
“He keeps pervading the first direction — as wel as the second direction, the third, & the fourth — with an awareness imbued with appreciation joy. Thus he keeps pervading above, below, & al around, everywhere & in every respect the al -encompassing cosmos with an awareness imbued with appreciation joy: abundant, expansive, immeasurable, free from hostility, free from il wil .”
“He keeps pervading the first direction — as wel as the second direction, the third, & the fourth — with an awareness imbued with equanimity. Thus he keeps pervading above, below, & al around, everywhere & in every respect the al -encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from il wil .”
“Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from il wil , undefiled, & pure — acquires four assurances in the here-&-now:” (in present life)
“’If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I wil reappear in a good destination, the heavenly world.’ This is the first assurance he acquires.”
“’But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself
with ease — free from hostility, free from il wil , free from trouble.’
This is the second assurance he acquires.”
“’If evil is done through acting, stil I have wil ed no evil for anyone.
Having done no evil action, from where wil suffering touch me?’ This is the third assurance he acquires.”
“’But if no evil is done through acting, then I can assume myself pure in both respects.’ This is the fourth assurance he acquires.”
“One who is a disciple of the noble ones — his mind thus free from hostility, free from il wil , undefiled, & pure — acquires these four assurances in the here-&-now.”
“So it is, Blessed One. So it is, O One Wel -gone. One who is a disciple of the noble ones — his mind thus free from hostility, free from il wil , undefiled, & pure — acquires four assurances in the here-&-now:”
“’If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I wil reappear in a good destination, the heavenly world.’ This is the first assurance he acquires.”
“’But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from il wil , free from trouble.’
This is the second assurance he acquires.”
“’If evil is done through acting, stil I have wil ed no evil for anyone.
Having done no evil action, from where wil suffering touch me?’ This is the third assurance he acquires.”
“’But if no evil is done through acting, then I can assume myself pure in both ways.’ This is the fourth assurance he acquires.”
“One who is a disciple of the noble ones — his mind thus free from hostility, free from il wil , undefiled, & pure — acquires these four assurances in the here-&-now.”
“Magnificent, lord! Magnificent! Just as if it were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dharma clear. We go to the Blessed One for refuge, to the Dharma, and to the (monks) Sangha.
May the Blessed One remember us as lay fol owers who have gone to him for refuge, from this day forward, for life.” [End of this sutta]
Cula-kammavibhanga Sutta:
Cula-kammavibhanga Sutta – The Smal Exposition of Karma.
Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, baron Anathapindika’s monastery.
Then Subha the student (brahmin), Todeyya’s son, went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down by one side. When he had done so, Subha the student said to the Blessed One:
“Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met among human beings, among mankind?”
“Student, beings are owners of karmas, heirs of karmas, they have karmas as their progenitor, karmas as their kin, karmas as their refuge.
It is karmas that differentiate beings according to inferiority and superiority.”
“I do not understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dharma so that I might understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning.”
“Then listen, student, and heed wel what I shal say.”
“Even so, Master Gotama,” Subha the student replied. The Blessed One said this:
“Here, student, some woman or man is a kil er of living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hel . If, on the dissolution of the body, after death, instead of his reappearing in a state of deprivation, in an unhappy destination, in perdition, in hel , if he comes to the human state, he is short-lived wherever he is reborn.
This is the way that leads to short life, that is to say, to be a kil er of living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings.”
“But here some woman or man, having abandoned the kil ing of living beings, abstains from kil ing living beings, lays aside the rod and lays aside the weapon, is considerate and merciful and dwel s compassionate for the welfare of al living beings. Due to having performed and completed such karmas, on the dissolution of the body,
after death, he reappears in a happy destination, in the heavenly world.
If, on the dissolution of the body, after death, instead of his reappearing in a happy destination, in the heavenly world, if he comes to the human state, he is long-lived wherever he is reborn. This is the way that leads to long life, that is to say, to have abandoned the kil ing of living beings, to abstain from kil ing living beings, to lay aside the rod and lay aside the weapon, to be considerate and merciful, and to dwel compassionate for the welfare of al living beings.”
“Here, student, some woman or man is one who harms beings with his hands or with clods or with sticks or with weapons. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hel . If instead he comes to the human state, he is sickly wherever he is reborn. This is the way that leads to sickness, that is to say, to be one who harms beings with one’s hands or with clods or with sticks or with weapons.”
“But here some woman or man is not one who harms beings with his hands, or with clods, or with sticks, or with weapons. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.
If instead he comes to the human state, he is healthy wherever he is reborn. This is the way that leads to good health, that is to say, not to be one who harms beings with his hands or with clods or with sticks or with weapons.”
“Here, student, some woman or man is angry, much given to rage; even when little is said, he is furious, angry, il -disposed, resentful, he shows il -temper, hate and surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in
perdition, in hel . If instead he comes to the human state, he is ugly wherever he is reborn. This is the way that leads to ugliness, that is to say, to be furious, angry, il -disposed, resentful, and to show il -temper, hate and surliness.”
“But here some woman or man is not angry or much given to rage; even when much is said, he is not furious, angry, il - disposed, resentful, nor does he show il -temper, hate or surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is beautiful wherever he is reborn. This is the way that leads to beauty, that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, il -disposed or resentful, or to show il -temper, hate or surliness.”
“Here, student, some woman or man is envious; he envies, begrudges and harbors envy about others’ gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hel . If instead he comes to the human state, he is insignificant wherever he is reborn. This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others’ gain, honor, veneration, respect, salutations and offerings.”
“But here some woman or man is not envious, he does not envy, begrudge or harbor envy about others’ gain, honor, veneration, respect, salutations and offerings. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he
comes to the human state, he is influential wherever he is reborn. This is the way that leads to influence, that is to say, not to be envious, not to envy, begrudge or harbor envy about others’ gain, honor, veneration, respect, salutations and offerings.”
“Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, residence and lighting to ascetics or brahmins. Due to having performed and completed such karmas, on the dissolution of the body, after death he reappears in a state of deprivation, in an unhappy destination, in perdition, in hel . If instead he comes to the human state, he is poor wherever he is reborn.
This is the way that leads to poverty, that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, residence and lighting to ascetics and brahmins.”
“But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, residence and lighting to ascetics and brahmins. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is rich wherever he is reborn. This is the way that leads to riches, that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, residence and lighting to ascetics and brahmins.”.
“Here, student, some woman or man is arrogant and haughty; he does not pay homage to whom he should pay homage, or rise up for whom he should rise up, or give a seat to whom he should give a seat, or make way for whom he should make way, or worship him who should be worshipped, or respect him who should be respected, or revere him who should be revered, or honor him who should be honored. Due to having performed and completed such karmas, on the dissolution of
the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hel . If instead he comes to the human state, he is low-born wherever he is reborn. This is the way that leads to low birth, that is to say, to be arrogant and haughty, not to pay homage to whom he should pay homage, nor rise up for. ., nor give a seat to. ., nor make way for. ., nor worship. ., nor respect. ., nor revere. ., nor honor him who should be honored.”
“But here some woman or man is not arrogant or haughty; he pays homage to whom he should pay homage, rises up for whom he should rise up, gives a seat to whom he should give a seat, makes way for whom he should make way, worships him who should be worshipped, respects him who should be respected, reveres him who should be revered, honors him who should be honored. Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is high-born wherever he is reborn. This is the way that leads to high birth, that is to say, not to be arrogant or haughty, to pay homage to whom he should pay homage, to rise up for. ., to give a seat to. ., to make way for. ., to worship. .
respect. . revere. . honor him who should be honored.”
“Here, student, some woman or man when visiting an ascetic or brahmin, does not ask: ‘What is wholesome, venerable sir? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, wil be long for my harm and suffering? Or what, by my doing it, wil be long for my welfare and happiness?’ Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hel . If instead he comes to the human state, he wil be stupid wherever he is reborn. This is the way that leads to stupidity,
that is to say, when visiting an ascetic or brahmin, not to ask: ‘What is wholesome?. . Or what, by my doing it, wil be long for my welfare and happiness?’”
“But here some woman or man when visiting an ascetic or brahmin, asks: ‘What is wholesome, venerable sir?. . Or what, by my doing it, wil be long for my welfare and happiness?’ Due to having performed and completed such karmas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If instead he comes to the human state, he is wise wherever he is reborn.
This is the way that leads to wisdom, that is to say, when visiting an ascetic or brahmin, to ask: ‘What is wholesome, venerable sir?. . Or what, by my doing it, wil be long for my welfare and happiness?’”
“So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to good health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.”
“Beings are owners of karmas, student, heirs of karmas, they have karmas as their progenitor, karmas as their kin, karmas as their refuge.
It is karmas that differentiate beings according to inferiority and superiority.”
When this was said, Subha the student, Todeyya’s son, said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the darkness for those with eyes to see forms.”
“I go to Master Gotama for refuge, and to the Dharma and to the Sangha of bhikkhus. From today let Master Gotama accept me as a lay fol ower who has gone to him for refuge for life.” [End of this sutta]
Maha Kammavibhanga Sutta:
Maha Kammavibhanga Sutta – The Great Exposition of Karma.
Thus have I heard. On one occasion the Buddha was living at Rajagaha, in the Bamboo Grove, the Squirrels’ Feeding Place. Now on that occasion the venerable Samiddhi was living in a forest hut.
Then the wanderer Potaliputta, walking and wandering for exercise, came to the venerable Samiddhi and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Samiddhi:
“I heard and learned this, venerable Samiddhi, from the reverend ascetic Gothama’s (Buddha) lips: ‘Bodily karmas are vain, verbal karmas are vain, only mental karmas are true.’ But is there actual y that attainment having entered upon which nothing is felt at al ?.”
“Not so, friend Potaliputta, do not say thus, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One; the Blessed One would not say so: ‘Bodily karmas are vain, verbal karmas
are vain, only mental karmas are true.’ And there is actual y that attainment having entered upon which nothing is felt at al .”
“How long is it since you became a monk, venerable Samiddhi?”
“Not long, friend, three years.”
“There now, what shal we say about the elder bhikkhus, when the young bhikkhu wants the Master is to be defended thus? Venerable Samiddhi, After doing intentional karma, by way of body, speech or mind, what does one feel (of its result)?”
“After doing an intentional karmas, friend Potaliputta, by way of body, speech or mind, one feels suffering (as its result).”
Then neither agreeing nor disagreeing with the words of the venerable Samiddhi, the wanderer Potaliputta got up from his seat and went away.
Soon after the wanderer Potaliputta had gone, the venerable Samiddhi went to the venerable Ananda and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he told the venerable Ananda al his conversation with the wanderer Potaliputta.
When this was said, the venerable Ananda told him: “Friend Samiddhi, this conversation should be told to the Blessed One. Come, let us go to the Blessed One, and having done so, let us tel him about this. As he answers, so we shal bear it in mind.” “Even so, friend,” the venerable Samiddhi replied.
Then they went together to the Buddha, and after paying homage to him, they sat down at one side. When they had done so, the venerable Ananda told the Blessed One al the venerable Samiddhi’s conversation with the wanderer Potaliputta.
When this was said, the Blessed One told the venerable Ananda:
“I do not even know the wanderer by sight, Ananda. How could there have been such a conversation? The wanderer Potaliputta’s question ought to have been answered after analyzing it, but this misguided man Samiddhi answered it without qualification by only one aspect.
When this was said, the venerable Udayin said to the Blessed One:
“’But, venerable sir, supposing when the venerable Samiddhi spoke, he was referring to this, namely, ‘Whatever is felt is suffering.’”
Then the Buddha addressed the venerable Ananda: “See, Ananda, how this misguided man Udayin interferes. I knew, Ananda, that this misguided man Udayin would unreasonably interfere now. To begin with it was the three kinds of feeling that were asked about by the wanderer Potaliputta. If, when this misguided man Samiddhi was asked, he had answered the wanderer Potaliputta thus: ‘After doing an intentional karma by way of body, speech and mind to be felt as pleasure, he feels pleasure; after doing an intentional karma by way of body, speech and mind to be felt as pain, he feels pain; after doing an intentional karma by way of body, speech and mind to be felt as neither-pain-nor-pleasure (equanimity), he feels neither-pain-nor-pleasure’ — by answering him thus, Ananda, the misguided man Samiddhi would have given the wanderer Potaliputta the right answer.
Besides, Ananda, the foolish thoughtless wanderers of other sects how wil they understand the Tathagata’s Great Exposition of Karma? But if you, Ananda, would listen to the Tathagata expounding the Great Exposition of Karma?
“This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound the Great Exposition of Karma. Having heard it from the Blessed One, the bhikkhus wil bear it in mind.”
“Then listen, Ananda, and heed wel what I shal say.”
“Even so, venerable sir,” the venerable Ananda replied. The Blessed One said this:
“Ananda, there are four kinds of persons existing in the world.
What four?”
(1) “Here some person kil s living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is il -wil ed and has wrong view. On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hel .”
(2) “But here some person kil s living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is il -wil ed and has wrong view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.”
(3) “Here some person abstains from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not il -wil ed and has right view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.”
(4) “But here some person abstains from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not il -wil ed and has right view. On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hel .”
1> “Here, Ananda, in consequence of ardor, endeavor, devotion, diligence, and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person kil s living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is il -wil ed, has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel .
Then he says: ‘It seems that there are evil kammas and that there is the result of misconduct; for I have seen that a person kil ed living beings here, took what is not given, misconducted himself in sexual desires, spoke falsehood, spoke maliciously, spoke harshly, gossiped, was covetous, was il -wil ed, had wrong view – on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel .’
And he says: ‘Al who kil s living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is il -wil ed, has wrong view, wil always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hel . Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’”
2> “And again, here in consequence of ardor, endeavor, devotion, diligence and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees
with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person kil s living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is il -wil ed, has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.
Then he says: ‘It seems there are no evil karmas, there is no result of misconduct; for I have seen that a person kil ed living beings here, took what is not given, misconducted himself in sexual desires, spoke falsehood, spoke maliciously, spoke harshly, gossiped, was covetous, was il -wil ed, had wrong view – on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.’
And he says: ‘Al who kil s living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is il -wil ed, has wrong view, wil always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’”
3> “And again, here in consequence of ardor, endeavor, devotion, diligence and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person abstains from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not
covetous, is not il -wil ed and has right view. He sees that, on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.
Then he says: ‘It seems that there are good karmas, there is result of good conduct; for I have seen that a person abstained from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, was not covetous, was not il -wil ed and had right view –
on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world.’
And he says: ‘Al who abstains from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not il -wil ed and has right view, wil always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true; anything else is wrong.’”
4> “And again, here in consequence of ardor, endeavor, devotion, diligence and right attention, some ascetic or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human eyesight, that some person abstains from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not il -wil ed and has right view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel .
The he says: ‘It seems that there are no good karmas, there is no result of good conduct; for I have seen that a person abstained from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, was not covetous, was not il -wil ed and had right view –
on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel .’
And he says: ‘Al who abstains from kil ing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, is not covetous, is not il -wil ed and has right view, wil always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hel . Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true; anything else is wrong.’”
(i) “Now, Ananda, when an ascetic or brahmin says thus: ‘It seems that there are evil karmas, there is the result of misconduct,’ I concede that to him.”
“When he says thus: ‘For I have seen that some person kil ed living beings. . had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in states of deprivation, in an unhappy destination, in perdition, in hel ,’ I concede that to him.”
“When he says thus: ‘al who kil s living beings. . has wrong view, wil always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hel ,’ I do not concede that to him.”
“When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”
“When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.”
“Why is that? The Tathagata’s (Buddha referring to himself) intel igence of the Great Exposition of Karma is different.”
(i ) “Now when an ascetic or brahmin says thus: ‘It seems that there are no evil karmas, there is no result of misconduct,’ I do not concede that to him.”
“When he says thus: ‘For I have seen that a person kil ed living beings. .
had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world,’ I concede that to him.”
“When he says thus: ‘al who kil s living beings. . has wrong view, wil always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,’ I do not concede that to him.”
“When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”
“When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.”
“Why is that? The Tathagata’s intel igence of the Great Exposition of Karma is different.”
(i i) “Now when an ascetic or brahmin says thus: ‘It seems that there are good karmas, there is a result of good conduct,’ I concede that to him.”
“When he says thus: ‘For I have seen that a person abstained from kil ing living beings here. . had right view. I saw that on the dissolution of the body after death, he had reappeared in a happy destination, in the heavenly world,’ I concede that to him.”
“When he says: ‘al who abstains from kil ing living beings. . has right view, wil always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,’ I do not concede that to him.”
“When he says: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”
“When he obstinately misapprehends what he himself has known, seen, and felt; and insisting on that alone he says: ‘Only this is true: anything else is wrong,’ I do not concede that to him.”
“Why is that? The Tathagata’s intel igence of the Great Exposition of Karma is different.”
(iv) “Now when an ascetic or brahmin says thus: ‘It seems that there are no good karmas, there is no result of good conduct,’ I do not concede that to him.”
“When he says thus: “For I have seen that a person abstained from kil ing living beings here. . had right view. I saw that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel ,” I concede that to him.”
“When he says thus: ‘al who abstains from kil ing living beings. . has right view wil always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hel ,’ I do not concede that to him.”
“When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.”
“When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.”
“Why is that? The Tathagata’s intel igence of the Great Exposition of Karma is different.”
(1) “Now, Ananda, there is the person who has kil ed living beings here. . has had wrong view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hel . But perhaps the evil karma producing his suffering was done by him earlier (in a past life), or the evil karma producing his suffering was done by him later (near death time), or wrong view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel . But also for his kil ing living beings here. . having wrong view, either he wil feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”
(2) “Now there is the person who has kil ed living beings here. . has had wrong view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. But perhaps the good karma producing his happiness was done by him earlier (in a
past life), or the good karma producing his happiness was done by him later (near death time), or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But also for his kil ing living beings here. . having wrong view, either he wil feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”
(3) “Now there is the person who has abstained from kil ing living beings here. . has had right view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.
But perhaps the good karma producing his happiness was done by him earlier (in a past life), or the good karma producing his happiness was done by him later (near death time), or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But also for his abstaining from kil ing living beings here. . having right view, either he wil feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”
(4) “Now there is the person who has abstained from kil ing living beings here. . has had right view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hel . But perhaps the evil karma producing his suffering was done by him earlier (in a past life), or the evil karma producing his suffering was done by him later (near death time), or wrong view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hel . But also for his abstaining from kil ing living beings
here. . having right view, either he wil feel the result of that here and now, or in his next rebirth, or in some subsequent existence.”
“So, Ananda, there is a sinful (unskil ful) karma that is obstructed by another sinful karma; there is a sinful karma that is obstructed by a meritorious (skil ful) karma; there is a meritorious karma that is obstructed by another meritorious karma; there is a meritorious karma that is obstructed by a sinful karma.”
This is what the Blessed One said. The venerable Ananda was satisfied and he rejoiced in the Blessed One’s words. [End of this sutta]
Dakkhina Vibhanga Sutta:
Dakkhina Vibhanga Sutta – Analysis Of Offerings.
Thus I have heard, At one time the Buddha the most merciful lived with the Sakyans in Nigrodha’s monastery in kingdom of Kapilavatthu.
Then Mahapajàpati Gothami taking a set of new clothes approached the Blessed One, worshipped, sat on a side and said. `Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth.
May the Blessed One accept this set of clothes from me, out of compassion,’ The Blessed One said. `Gothami, offer it to the Community. When offered to the Community, it wil be offered to me as wel ,’ For the second time Mahapajàpati Gothami said `Venerable sir to make this set of clothes for the Blessed One, I spun and wove the cloth. May the Blessed One accept this set of clothes from me, out of compassion,’ For the second time the Blessed One said. `Gothami, offer it to the Community (community of Buddhist monks and nuns).
When offered to the Community, it wil be offered to me as wel ,’ For the third time Mahapajàpati Gothami said `Venerable sir to make this set of clothes for the Blessed One I spun and wove the cloth. May the
Blessed One accept this set of clothes from me, out of compassion,’
For the third time the Blessed One said. `Gothami, offer it to the Community. When offered to the Community, it wil be offered to me as wel .
Hearing this venerable ânanda said to the Blessed One. `Venerable sir, accept the set of new clothes from Mahapajàpatã Gothami. She was of much help to you, as stepmother, supporter, the one who fed milk, when the Blessed One’s mother died. The Blessed One too was of great help to Mahapajàpati Gothami. Coming to the Blessed One she took refuge in the Blessed One, in the Nature and the Community.
Coming to the Blessed One she abstained from, taking the life of living beings, taking what is not given, misbehaving sexual y, tel ing lies and taking intoxicating drinks. Coming to the Blessed One Mahapajàpati Gotami got established in unwavering faith in Blessed One, in the Nature and the Community. Coming to the Blessed One Mahapajàpati Gothami dispel ed doubts about the truth of woe, its arising, its cessation and the path and method leading to its cessation. Thus the Blessed One was of great help to Mahapajàpati Gothami.
That is so. Ânanda, if a person come to another person, took refuge in the Blessed One, the nature and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwel ings and medicinal requisites when il .
Ânanda, if a person come to another person, abstained, from taking the life of living things, taking what is not given, misbehaving sexual y, tel ing lies and taking intoxicating drinks. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging
pleasant conversation and offering robes, foods, dwel ings and medicinal requisites when il .
Ânanda, if a person come to another person, is established in unwavering faith in the Blessed One, the Nature and the Community. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwel ings and medicinal requisites when il .
Ânanda, if a person, met another person and dispel ed his doubts about the truth of woe, its arising, its cessation and the path and method leading to its cessation. I say the gratitude he has to return to that second person, is not repaid by joining hands in veneration, getting up and offering a seat on arrival, exchanging pleasant conversation and offering robes, foods, dwel ings and medicinal requisites when il .
Ânanda, there are fourteen personal offerings that could be made. An offering made to the reverend Omniscient One is the first personal offering. An offering made to the alone Enlightened One (alone Buddhas), is the second personal offering. An offering made to an arahant disciple, is the third personal offering. An offering made to a person fal en to the method of realizing arahantship, is the fourth personal offering. An offering made to a non-returner, is the fifth personal offering. An offering made to a person fal en to the method of realizing the state of non-returning is the sixth personal offering. An offering made to once returner, is the seventh personal offering. An offering made to a person fal en to the method of realizing the state of returning once is the eighth personal offering. An offering made to one who is a stream entrant is the ninth personal offering. An offering made to a person fal en to the method of realizing the state of stream
entrant is the tenth personal offering. An offering made to an ascetic who is virtuous and turned away from sensuality, who is outside, who is not a disciple of the Lord Buddha is the eleventh personal offering.
An offering made to an ordinary virtuous (that protects 5 main virtue precepts) lay person, who is not a student of the Lord Buddha is the twelfth personal offering. An offering made to an ordinary not virtuous lay person, who is not a student of the Lord Buddha is the thirteenth personal offering. An offering made to an animal is the fourteenth personal offering.
Ânanda, of an offering made to an animal; the results expected are by hundred fold. (About karma effects that come) Of an offering made to an ordinary not virtuous lay person; the results expected are by thousand fold. Of an offering made to an ordinary virtuous (that protects 5 main virtue precepts) lay person; the results expected are by hundred-thousand fold. Of an offering made to an ascetic who is virtuous and turned away from sensuality, who is outside, who is not a disciple of the Lord Buddha; the results expected are by tril ion fold. Of an offering made to a person fal en to the method of realizing the state of stream entrant; the results expected are innumerable and unlimited.
What would be the results for offering a gift to a stream entrant? Or one fal en to the method of realizing the state of once returning? Or one who is a once returner? Or one who is in the path of none-returning? Or one who is a none-returner? Or one fal en to the method of realizing arahantship? Or to an Arahant? Or to the alone Buddha? Or to the Lord Buddha?
Ânanda, these seven are the offerings made to the organization of buddhist monks and nuns – community. An offering to both bhikkhus (monks) and bhikkhunis (nuns) headed by the Blessed One. This is the first offering made to the Community. After the demise of the Blessed One, an offering made to both bhikkhus and bhikkhunis. This is the
second offering made to the Community. An offering made to the bhikkhus. This is the third offering to the Community. An offering made to the bhikkhunis. This is the fourth offering to the Community.
An offering made indicating the number of bhikkhus and bhikkhunis.
This is the fifth offering to the Community. An offering made indicating the number of bhikkhus. This is the sixth offering to the Community.
An offering made indicating the number of bhikkhunis. This is the seventh offering to the Community.
Ânanda, in the future there wil be the last bhikkhus (monks) in the lineage, not virtuous, with evil things, wearing yel ow strings around their necks. I say, even the results of an offering made to them on account of the Community of Buddhist monks and nuns is innumerable and limitless. I would not tel you, by any means, an offering made to the Community is less fruitful than a personal offering.
Ânanda, there are four kinds of purity in an offering. An offering is pure, on the side of the donor, not the receiver. An offering is pure, on the side of the receiver, not the donor. An offering is neither pure on the side of the donor, nor the receiver. An offering is pure, on the side of the donor, as wel as the receiver.
Ânanda, how is the offering pure, on the side of the donor and not the receiver? Here the donor is virtuous and with good thoughts, the receiver is not virtuous and with evil thoughts. Thus the offering is pure, on the side of the donor and not the receiver.
Ânanda, how is the offering pure, on the side of the receiver and not the donor? Here the receiver is virtuous and with good thoughts, the donor is not virtuous and with evil thoughts. Thus the offering is pure, on the side of the receiver and not the donor.
Ânanda, how is the offering neither pure on the side of the donor nor the receiver? Here the donor is not virtuous and with evil thoughts and the receiver is not virtuous and with evil thoughts. Thus the offering is neither pure, on the side of the donor nor the receiver.
Ânanda, how is the offering pure on the side of the donor as wel as the receiver? Here the donor is virtuous and with good thoughts and the receiver is virtuous and with good thoughts. Thus the offering is pure, on the side of the donor as wel as the receiver.
The Blessed One said. `These are the four kinds of purity’. And further said; “A virtuous donor offers to one without virtues, things obtained righteously, with a pleasant mind, Believing the results of actions (believing karma). That offering is purified on the side of the donor.
A not virtuous donor offers to the virtuous, things not obtained righteously, with an unpleasant mind, Disbelieving the results of actions. That offering is purified on the side of the receiver.
A not virtuous donor offers to the not virtuous, things not obtained righteously, with an unpleasant mind, Disbelieving the results of actions. That offering is not purified on either side.
A virtuous donor offers to the virtuous, things obtained righteously, with a pleasant mind, Believing the results of actions. I say, that offering brings extremely great results.
One who is in dispassion offers to those in complete dispassion, things obtained righteously, with a pleasant mind, Believing the karma and result. I say, that is the highest material offering.” [End of this sutta]
Gihi Sutta:
Gihi Sutta – The Householder.
Then baron Anathapindika the householder, surrounded by about 500
lay fol owers, went to the Blessed One and, on arrival, having bowed down to him, having worshipped him, sat by one side. So the Blessed One said to Venerable Sariputta: “Sariputta, do you know of a householder clothed in white, that he is restrained in terms of the five virtue precepts and that he obtains at wil , without difficulty, without hardship, the four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hel s are ended; animal kingdoms are ended; the states of inhuman beings are ended; states of dangerous, none-pleasure are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for the supreme enlightenment!’”
“Now, in terms of which five virtue precepts is he restrained?”
“There is the case where a disciple of the noble ones abstains from taking life, abstains from taking what is not given, abstains from il icit sex, abstains from lying, abstains from distil ed & fermented drinks that cause heedlessness.”
“These are the five training rules (virtue precepts) in terms of which he is restrained.”
“And which four pleasant mental abidings in the here & now (at the present life/moment) does he obtain at wil , without difficulty, without hardship?”
“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, wel -gone, an expert with regard to the world, unexcel ed as a trainer for those people fit to be tamed, the Teacher of celestial & human beings, awakened, blessed.’ This is the first pleasant mental
abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”
“Furthermore, he is endowed with verified confidence in the Nature:
‘The Nature is wel -expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ This is the second pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”
“Furthermore, he is endowed with verified confidence in the Sangha:
‘The Sangha (disciple monks and nuns of the Lord Buddha) of the Blessed One’s disciples who have practiced wel . . who have practiced straight-forwardly. . who have practiced methodical y. . who have practiced masterful y — in other words, the four pairs, the eight individuals — they are the Sangha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of honour, the incomparable field of merit for the world.’ This is the third pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”
“Furthermore, he is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished by the desire (having no desire for the virtue and its future results), leading to the concentration. This is the fourth pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.”
“These are the four pleasant mental abidings in the here & now that he obtains at wil , without difficulty, without hardship.”
“Sariputta, do know of a householder clothed in white, that he is restrained in terms of the five virtue precepts and that he obtains at wil , without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hel s are ended; animal kingdoms are ended; the states of inhuman beings are ended; states of dangerous, none-pleasure are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for the supreme enlightenment!’”
Seeing the danger in hel s, the wise should shun evils, should shun sins, taking on the noble Dharma. You shouldn’t kil living beings existing, striving; shouldn’t grasp what isn’t given. Content with your own wife, don’t delight in the wives of others. You shouldn’t drink drinks, distil ed, fermented, that confuse the mind. Recol ect the self-awakened one.
Also think often of the Dharma. Develop a mind useful, devoid of il wil , for the sake of the Brahma world (advising the stream entrant). When hoping for merit, provide gifts first to those peaceful saints, ideal, to whom what is offered, given, becomes abundant [in fruit, in effect]. I wil tel you of those peaceful saints, Sariputta. Listen to me. In a herd of cattle, whether black, white, ruddy, brown, dappled, uniform, or pigeon gray: if a bul is born — tame, enduring, consummate in strength, & swift — people yoke him to burdens, regardless of his color.
In the same way, wherever one is born among human beings — noble warriors, brahmanas, merchants, workers, outcastes, or scavengers —
if one is tame, with good practices, righteous, consummate in virtue, a speaker of truth, with conscience at heart, one who has destroyed birth & death, completed the holy life putting down the burden, done the task fermentation-free, gone beyond al natures, through lack of clinging unbound: offerings to this spotless field bear an abundance of fruit. But fools, unknowing, dul , uninformed, give gifts outside and don’t come near the good. While those who do come near the good —
regarded as enlightened, wise — whose trust in the One Wel -gone (Lord Buddha) has taken root, is established & firm: they go to the world of the gods or are reborn here in a high human family. Step by step they reach Unbinding – extinction of existence element: they who are wise.” [End of this sutta]
Lonaphala Sutta:
Lonaphala Sutta – The Salt Crystal.
“Monks, for anyone who says, ‘In whatever way a person makes karma, that is how it is experienced, in exactly a same way’ then it appears (according to that statement of that person) there is no use of living the holy life (for the ending of rebirth and karma), there is no opportunity for the right ending of woe. But for anyone who says,
‘When a person makes karma to be felt in such & such a way, that is how its results are experienced,’ then it appears there is a use of living the holy life, there is the opportunity for the right ending of woe.”
“There is the case where a trifling evil deed done by a certain individual takes him to hel . There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and gives not even a bit of a result after death. What’s more?”
“Now, a trifling evil deed done by what sort of individual takes him to hel ? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – smal -
hearted, comes to suffering in a smal sin. A trifling evil deed done by this sort of individual takes him to hel .”
“Now, a trifling evil deed done by what sort of individual is experienced in the here & now and gives not even a bit of a result after
death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwel ing with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”
“Suppose that a man were to drop a salt crystal into a smal amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?”
“Yes, lord.”
“Why is that?”
“There being only a smal amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink.”
“Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?”
“No, lord.”
“Why is that?”
“There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink.”
“In the same way, there is the case where a trifling evil deed done by one individual (the first) takes him to hel ; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, (and for the most part barely appears for a moment) and gives not even a bit of a result after death.”
“Now, a trifling evil act done by what sort of individual takes him to hel ? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – smal -
hearted, comes to suffering in a smal sin. A trifling evil deed done by this sort of individual takes him to hel .”
“Now, a trifling evil act done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death?
There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwel ing with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”
“There is the case where a certain person is thrown into jail for half a silver coin (kahapana), is thrown into jail for a silver coin (due to stealing or not paying a fine or damaging another person’s property etc.), is thrown into jail for one hundred silver coins. And there is the case where another person is not thrown into jail for half a silver coin, is not thrown into jail for a silver coin, is not thrown into jail for one hundred silver coins. Now what sort of person is thrown into jail for half a silver coin. . for a silver coin. . for one hundred silver coins?
There is the case where a person is poor, weak, of little wealth, of few possessions. This is the sort of person who is thrown into jail for half a silver coin. . for a silver coin. . for one hundred silver coins. And what sort of person is not thrown into jail for half a silver coin. . for a silver coin. . for one hundred silver coins? There is the case where a person is wealthy, powerful, with many belongings, many possessions. This is
the sort of person who is not thrown into jail for half a silver coin. . for a silver coin. . for one hundred silver coins.”
“In the same way, there is the case where a trifling evil karma done by one individual takes him to hel . And there is the case where the very same sort of trifling karma done by the other individual is experienced in the here & now, and gives not even a bit of a result after death.”
“Now, a trifling evil karma done by what sort of individual takes him to hel ? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – smal -
hearted, comes to suffering in a smal sin. A trifling evil deed done by this sort of individual takes him to hel .”
“Now, a trifling evil karma done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwel ing with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”
“It’s just as when a goat possessor or a goat butcher is empowered to beat or bind or slay or treat as he likes a certain person who steals a goat, but is not empowered to beat or bind or slay or treat as he likes another person who steals a goat. Now, when what sort of person has stolen a goat is the goat possessor or goat butcher empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is poor, weak, of little wealth, of few possessions. This is the sort of person who, when he has stolen a goat, the goat
possessor or goat butcher is empowered to beat or bind or slay or treat as he likes. And when what sort of person has stolen a goat is the goat possessor or goat butcher not empowered to beat him or bind him or slay him or treat him as he likes? There is the case where a person is wealthy, powerful, with many belongings, many possessions; a king or a king’s minister. This is the sort of person who, when he has stolen a goat, the goat possessor or goat butcher is not empowered to beat or bind or slay or treat as he likes. Al he can do is going with his hands clasped before his heart and beg: ‘Please, dear sir, give me the goat or the price of a goat.’”
“In the same way, there is the case where a trifling evil karma done by one individual takes him to hel . And there is the case where the very same sort of trifling karma done by the other individual is experienced in the here & now, and gives not even a bit of a result after death.”
“Now, a trifling evil karma done by what sort of individual takes him to hel ? There is the case where a certain individual is undeveloped in the body (not gifting), undeveloped in virtue, undeveloped in concentration, undeveloped in wisdom: wicked, restricted – smal -
hearted, comes to suffering in a smal sin. A trifling evil deed done by this sort of individual takes him to hel .”
“Now, a trifling evil karma done by what sort of individual is experienced in the here & now and gives not even a bit of a result after death? There is the case where a certain individual is developed in the body (gifting), developed in virtue, developed in concentration, developed in wisdom: virtuous, unrestricted – large-hearted, dwel ing with the immeasurable (in loving-kindness, compassion, appreciative joy, equanimity or in meritorious objectives). A trifling evil deed done by this sort of individual is experienced in the here & now, and gives not even a bit of a result after death.”
“Monks, for anyone who says, ‘In whatever way a person makes karma, that is how it is experienced, in exactly a same way’ then it appears (according to that statement of that person) there is no use of living the holy life (for the ending of rebirth and karma), there is no opportunity for the right ending of woe. But for anyone who says,
‘When a person makes karma to be felt in such & such a way, that is how its results are experienced,’ then it appears there is a use of living the holy life, there is the opportunity for the right ending of woe.” [End of this sutta]
Manapadayi Sutra:
Manapadayi sutra – about the giving of things what someone mostly like.
On one occasion the Buddha was living in the Kutagara hal , built in the forest near the Vesali city. And in the morning the Blessed One went to the place where the house of the Ugga, the baron householder of Vesali city was, and sat on the seat arranged by the Ugga. Then the Ugga, the baron householder of Vesali city, came to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down by one side.
When he had done so, the Ugga, the baron householder of Vesali city said to the Blessed One: “Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, foods created like Sal flowers are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.
“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, pork with jujube fruits are pleasant to
me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.
“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, spicy, fried with oil, tube like vegetables are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.
“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, wel purified, delicious rice with many various curries and condiments are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.
“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, costly muslin from Benares city are pleasant to me, Lord, out of compassion, please accept these my offerings.” Out of compassion for Ugga, the Lord Buddha accepted these gifts.
“Lord, I have heard from the Blessed One that he who gives the things he likes gets what he likes. Lord, I like very much this luxurious seat with spreaded Kondu carpets, white goat sheets, leather, carpets with fluff more than 4 inches, spreaded deer skins, with a red canopy, with red pil ows each side. But I know the Blessed One cannot accept these luxurious seats even though this sandalwood plank is worth more than a thousand gold coins. It is also pleasant to me, Lord, out of compassion, please accept this my sandalwood plank.” Out of compassion for Ugga, the Lord Buddha accepted the sandalwood plank.
Then the Lord Buddha blessed the Ugga, the baron householder of Vesali city by the fol owing stanzas.
“He who gives what he likes gets what he likes. If one gives, cloths, beds, foods, other useful things for saints who are upright, with a pleasant mind; knowing the saints who ended the rebirth, abandoned things considering those saints are like fields, without a desire what he likes; gets what he likes. He who gifts what is hard to gift gets what he likes.” And the Blessed One after blessing the Ugga, the baron householder of Vesali city, like that, got up and went away.
Later, after some time, the Ugga, the baron householder of Vesali city; died. That died Ugga, the baron householder of Vesali city were born in a god world where those gods and goddesses create by their supernormal powers everything they like to have pleasure from.
(Manapakaya) And has abilities to take any form that they like. And that every pleasure works according to their mind.
In those days, the Blessed One was living at Savatthi in Jeta’s Grove, baron Anathapindika’s monastery. Then the Ugga, now a god, after the first part of the night, came to the place where the Blessed One was sitting in Savatthi in Jeta’s Grove, baron Anathapindika’s monastery with a supreme skin colour, with a blazing light making the whole monastery bright. Then he worshipped the Lord Buddha and sat down at one side. Then the Blessed One said this to him. “How are you, the god named Ugga? Did you take what you wanted?” He replied “Yes lord! Yes lord! I took what I wanted. My wish fulfil ed.”
Then the Blessed One said these stanzas to the god named Ugga.
“He who gives what he likes takes what he likes. He who gives what is high, gets again what is high. He who gifts superb things receives superb things. He who gives what is supreme comes to supreme places.”
“If a person gives high things, superb things, if a man gifts supreme things; wherever he be born; gets a long life span and supremacy.”
[End of this sutta]
Nidāna Sutra:
Nidāna Sutra – causes sutta. An action (karma) performed by an arahant bears no kammic fruit. In this sutta, reverend Omniscient One explains why.
“Monks, these three are causes for the origination of karmas. Which three? Greed is a cause for the origination of karmas. Hatred is a cause for the origination of karmas. Delusion is a cause for the origination of karmas.”
“Any karma performed by greed — born of greed, caused by greed, originating from greed: Wherever one’s selfhood (self, own life) turns up, there that karma wil ripen. Where that karma ripens, there one wil experience its fruit, either in this very life that has arisen or further along in the sequence.”
“Any karma performed by hatred — born of hatred, caused by hatred, originating from hatred: Wherever one’s selfhood (self, life) turns up, there that karma wil ripen. Where that karma ripens, there one wil experience its fruit, either in this very life that has arisen or further along in the sequence.”
“Any karma performed with delusion — born of delusion (ignorance, none-wisdom), caused by delusion, originating from delusion: Wherever one’s selfhood (self, life, existence) turns up, there that karma wil ripen. Where that karma ripens, there one wil experience its fruit, either in this very life that has arisen or further along in the sequence.”
“Just as when seeds are not broken, not rotten, not damaged by wind
& heat, capable of sprouting, wel -buried, planted in wel -prepared soil, and the rain would offer good streams of rain: Those seeds would thus come to growth, increase, & abundance. In the same way, any karma performed by greed… performed by hatred… performed by delusion —
born of delusion, caused by delusion, originating from delusion: Wherever one’s selfhood turns up, there that karma wil ripen. Where that karma ripens, there one wil experience its fruit, either in this very life that has arisen or further along in the sequence.”
“These are three causes for the origination of actions – karmas.”
“Now, these three are (further) causes for the origination of karmas.
Which three? Non-greed (gifting) is a cause for the origination of karmas. Non-hatred (loving-kindness) is a cause for the origination of karmas. Non-delusion (wisdom) is a cause for the origination of karmas.”
“Any karma performed by non-greed — born of non-greed, caused by non-greed, originating from non-greed: When the greed is gone, that karma (non-greed) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”
“Any karma performed by non-hatred — born of non-hatred, caused by non-hatred, originating from non-hatred: When hatred is gone, that karma (non-hatred) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”
“Any action performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that karma (non-delusion) is thus abandoned, its root
destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”
“Just as when seeds are not broken, not rotten, not damaged by wind
& heat, capable of sprouting, wel -buried, planted in wel - prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”
“In the same way, any karma performed by non-greed… performed by non-hatred… performed by non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When ignorance is gone, that karma (non-delusion) is thus abandoned, its root destroyed, made like a Palmyra stump, deprived of the conditions of development, not destined for future arising.”
“These, monks, are three causes for the origination of karma.”
The unknowing blind foolish person: the karmas performed by him, Born of greed, born of hatred, & born of delusion, whether many or few, are experienced right here: No other ground is found. So the wise monk, knowing, discards Greed, hatred, & delusion; Giving rise to clear knowledge (of Arhantship), he discards Al bad destinations. [End of this sutta]
Aditta Sutra:
Aditta Sutra – The Fire Sermon.
“Thus I have heard. On one occasion the Blessed One was living at Gaya, at Gayasisa, together with a thousand bhikkhus. There he addressed the bhikkhus (monks).”
“Bhikkhus, al is burning. And what is the al that is burning?”
“The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and also whatever is felt as pleasant or painful or neither-painful-nor-pleasant (equanimity) that arises with the eye-contact; that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion, with birth, with aging and death, with sorrows, with lamentations, with pains, with griefs, with much tiredness.”
“The ear is burning, sounds are burning, ear-consciousness is burning. .”
“The nose is burning, odors are burning, nose-consciousness is burning. .”
“The tongue is burning, flavors are burning, tongue-consciousness is burning. .”
“The body is burning, tangibles are burning, body-consciousness is burning. .”
“The mind is burning, ideas are burning, mind-consciousness is burning, mind-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant (equanimity) that arises with the mind-contact; that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion, with birth, with aging and death, with sorrows, with lamentations, with pains, with griefs, with much tiredness.”
“Bhikkhus, when a noble fol ower (an Aryan) who has heard (the ultimate truth) sees thus, he comes to disappointment in the eye, comes to disappointment in forms, comes to disappointment in eye-consciousness, comes to disappointment in eye-contact, and whatever is felt as pleasant or painful or neither-painful- nor-pleasant (equanimity) that arises with eye-contact; in that too he comes to disappointment.”
“He comes to disappointment in the ear. . in sounds… in ear-consciousness…”
“He comes to disappointment in the nose. . in odors. . in nose-consciousness…”
“He comes to disappointment in the tongue. . in flavors. . in tongue-consciousness…”
“He comes to disappointment in the body. . in tangibles. . in body-consciousness…”
“He comes to disappointment in the mind, comes to disappointment in thoughts, comes to disappointment in mind-consciousness, comes to disappointment in mind-contact, and whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with mind-contact; in that too he comes to disappointment.”
“When he comes to disappointment, does not cling. With not clinging, he is liberated. When liberated, there becomes an intel igence (in his mind) that I was liberated. He understands: ‘Birth is exhausted, the holy life has been lived out, what should be done is done. Of this, there is nothing to do anymore.’”
That is what the Blessed One said. The bhikkhus were glad, and they approved his words.
Now during this Blessed One’s sermon, the consciousness elements of those thousand monks were liberated from taints through clinging no more. [End of this sutta]
Upanisa Sutra:
Upanisa Sutra – Prerequisites.
Thus have I heard. On one occasion the Buddha was living at Savatthi in Jeta’s Grove, baron Anathapindika’s monastery. And the Buddha addressed the monks.
“Monks, the ending of effluents (ending of sins) is for the one who knows & sees, I tel you, not for the one who does not know & does not see. Who that knows and sees, does the ending of effluents (ending of sins)? ‘Such is the form, such its origination, such its destruction. Such is feeling, such its origination, such its destruction.
Such is perception, such its origination, such its destruction. Such are formations, such their origination, such their destruction. Such is consciousness, such its origination, such its destruction.’ The ending of effluents (liberation) is for one who knows in this way & sees in this way.”
“The intel igence of arahantship in the presence of ending of effluents (fruit-arahant) has its cause, I tel you. It is not without a cause. And what is the cause for the intel igence of arahantship? Fruit-arahant (ending of effluents/sins), it should be said.
Fruit-arahant has its cause, I tel you. It is not without a cause. And what is its cause? Not-clinging.
Not-clinging has its cause, I tel you. It is not without a cause. And what is its cause? Disappointment.
Disappointment has its cause, I tel you. It is not without a cause. And what is its cause? Intel igence of understanding things as they are (intel igence of seeing the true nature).
Intel igence of understanding things as they are has its cause, I tel you.
It is not without a cause. And what is its cause? Concentration.
Concentration has its cause, I tel you. It is not without a cause. And what is its cause? Pleasure.
Pleasure has its cause, I tel you. It is not without a cause. And what is its cause? Cessation of afflictions.
Cessation of afflictions has its cause, I tel you. It is not without a cause.
And what is its cause? Rapture.
Rapture has its cause, I tel you. It is not without a cause. And what is its cause? Joy.
Joy has its cause, I tel you. It is not without a cause. And what is its cause? Confidence (faith).
Confidence has its cause, I tel you. It is not without a cause. And what is its cause? Pain (troubles, woe).
Pain has its cause, I tel you. It is not without a cause. And what is its cause? Birth.
Birth has its cause, I tel you. It is not without a cause. And what is its cause? Creation of existence.
Creation of existence has its cause, I tel you. It is not without a cause.
And what is its cause? Grasping (clinging, adherence, gripping).
Grasping has its cause, I tel you. It is not without a cause. And what is its cause? Craving.
Craving has its cause, I tel you. It is not without a cause. And what is its cause? Feeling.
Feeling has its cause, I tel you. It is not without a cause. And what is its cause? Contact.
Contact has its cause, I tel you. It is not without a cause. And what is its cause? The six sense organs.
The six sense organs has its cause, I tel you. It is not without a cause.
And what is its cause? Name-&-form.
Name-&-form has its cause, I tel you. It is not without a cause. And what is its cause? Consciousness.
Consciousness has its cause, I tel you. It is not without a cause. And what is its cause? Formations.
Formations have their cause, I tel you. They are not without a cause.
And what is their cause? Ignorance, it should be said.”
“Thus formations have ignorance as their cause, Consciousness has formations as its cause,
Name-&-form has consciousness as its cause, The six sense organs have name-&-form as their cause, Contact has the six sense organs as its cause, Feeling has contact as its cause,
Craving has feeling as its cause,
Clinging (gripping) has craving as its cause, Creation of existence has clinging as its cause,
Birth has creation of existence as its cause, Pain has birth as its cause,
Confidence has pain as its cause,
Joy has confidence as its cause,
Rapture (exalted joy) has joy as its cause,
Cessation of afflictions has rapture as its cause, Pleasure has cessation of afflictions as its cause, Concentration has pleasure as its cause,
Intel igence of understanding things as they are has concentration as its cause,
Disappointment has Intel igence of understanding things as they are as its cause,
Not-clinging has disappointment as its cause, Release (fruit-arahant, liberation, redemption, ending sins, ending rebirth) has not-clinging as its cause,
Intel igence of arahantship has release as its cause.”
“Just as when it rain in heavy drops on the upper mountains: The water, flowing down along the slopes, fil s the cracks created due to drought and ditches. And when the cracks created due to drought and ditches are ful , then fil s smal pits. And when the smal pits are ful then fil s big pits. And when the big pits are ful then fil s little rivers.
And when the little rivers are ful then fil s big rivers. When the big rivers are ful , they fil the great ocean. In the same way: Formations have ignorance as their cause,
Consciousness has formations as its cause,
Name-&-form has consciousness as their cause, The six sense organs have name-&-form as their cause, Contact has the six sense organs as its cause, Feeling has contact as its cause,
Craving has feeling as its cause,
Clinging has craving as its cause,
Creation of existence has clinging as its cause, Birth has Creation of existence as its cause, Pain (woe, troubles) has birth as its cause,
Confidence has Pain as its cause,
Joy has confidence as its cause,
Rapture has joy as its cause,
Cessation of afflictions has rapture as its cause, Pleasure has cessation of afflictions as its cause, Concentration has pleasure as its cause,
Intel igence of understanding things as they are has concentration as its cause,
Disappointment has intel igence of understanding things as they are as its cause,
Not-clinging has Disappointment as its cause,
Release has not-clinging as its cause,
Intel igence of arahantship has release as its cause.” [End of this sutta]
Upajjhatthana Sutra:
Upaj hatthana Sutra: Subjects for Contemplation.
The Buddha the most merciful addressed the monks.
“There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?”
“’I am subject to aging, have not gone beyond aging.’ This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”
“’I am subject to il ness, have not gone beyond il ness.’ This is the second fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”
“’I am subject to death, have not gone beyond death.’ This is the third fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”
“’I am subject to separate from al that is dear and agreeable to me.’
This is the fourth fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”
“’I am the owner of my karmas, heir to my karmas, born of my karmas, my karma is my kinsman, and have my karmas as my refuge. Whatever I do, for good or for evil, to that wil I fal heir.’ This is the fifth fact that one should reflect on often, whether one is a woman or a man, lay or ordained.”
“These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.”
“Now, seeking what kind of profit should one often reflect. . that ‘I am subject to aging, have not gone beyond aging’? There are beings who are intoxicated with the youth’s intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body. . in speech. . and in mind. But when they often reflect on that fact, that youth’s intoxication with youth wil either be entirely abandoned or grow weaker. .”
“Now, seeking what kind of profit should one often reflect. . that ‘I am subject to il ness, have not gone beyond il ness’? Beings are intoxicated with the healthy person’s intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body. . in speech. . and in mind. But when they often reflect on that fact, that healthy person’s intoxication with health wil either be entirely abandoned or grow weaker. .”
“Now, seeking what kind of profit should one often reflect. . that ‘I am subject to death, have not gone beyond death’? Beings are intoxicated with the long living person’s intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body. .
in speech. . and in mind. But when they often reflect on that fact, that long living person’s intoxication with life wil either be entirely abandoned or grow weaker. .”
“Now, seeking what kind of profit should one often reflect. . that ‘I am subject to separate from al that is dear and agreeable’? Beings feel desire and passion for the things they find dear and appealing. Because of that desire and passion, they conduct themselves in a bad way in body. . in speech. . and in mind. But when they often reflect on that
fact, that desire and passion for the things they find dear and appealing wil either be entirely abandoned or grow weaker. .”
“Now, seeking what kind of profit should one often reflect. . that ‘I am the owner of my karmas, heir to my karmas, born of my karmas, my karmas are my relatives, and have my karmas as my refuge. Whatever I do, for good or for evil, to that wil I fal heir’? Beings conduct themselves in a bad way in body. . in speech. . and in mind. But when they often reflect on that fact, that bad (evil) conduct in body, speech, and mind wil either be entirely abandoned or grow weaker. .”
“Now, a student of the noble ones considers this: ‘I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and reincarnation — al beings are subject to aging, have not gone beyond aging.’ When he often reflects on this; the supra-mundane path take its rise. He sticks with that path, develops it, cultivates it. And as he sticks with that path, develops it and cultivates it; the fetters are abandoned, the sins destroyed.”
“Further, a student of the noble ones considers this: ‘I am not the only one subject to il ness, who has not gone beyond il ness.’. . ‘I am not the only one subject to death, who has not gone beyond death.’. . ‘I am not the only one subject to separate from al that is dear and agreeable.’. .”
“A disciple of the noble ones considers this: ‘I am not the only one who is owner of my karmas, heir to my karmas, born of my karmas, my karmas are my relatives, and have my karmas as my refuge; who —
whatever I do, for good or for evil, to that wil I fal heir. To the extent that there are beings — past and future, passing away and reincarnation — al beings are the owner of their karmas, heir to their karmas, born of their karmas, karmas are their kinsmen, and have their
actions as their refuge. Whatever they do, for good or for evil, to that wil they fal heir.’ When he often reflects on this; the supra-mundane path take its rise. He sticks with that path, develops it, cultivates it.
And as he sticks with that path, develops it and cultivates it; the fetters are abandoned, the sins destroyed.”
1) Beings even having natures of becoming subject to aging, sicknesses, death; disgusts other creatures who have the same natures.
2) Should think; I am having such a nature should not disgust other creatures that have the same nature. It is not good.
3) Should think; I should live like this, that is; knowing the nature, not coming to an intoxication due to health or youth or living.
4) Should see; the asceticism is the fearless place. I wil conquer al intoxications. I endeavor to see the Nirvana.
5) Should see; this is not the time for searching for sense organs pleasuring objects. Making the celibate life shelter; wil not stop. (the endeavor towards Nirvana)
[End of this sutta]
Sumanā Sutra:
Sumanā Sutra – To Princess Sumanā.
Now on that occasion Princess Sumanā—with an entourage of 500
royal princesses with 500 carriages—went to the Lord Buddha. On arrival, having bowed down to him, having worshipped him, she sat by one side. As she was sitting there, she said to him, “Lord, suppose there were two disciples of the Blessed One, equal in faith, equal in virtue, equal in discernment, but one is a giver of alms, the other a
non-giver of alms. At the break-up of the body, after death, they would reappear in a good destination, a heavenly world. Having become gods, would there be any distinction, any difference between the two?”
“There wil be, Sumanā,” said the Blessed One. “The one who was a giver of alms, on becoming a god, wil surpass the non-giver of alms in five areas: in divine life span, in divine beauty, in divine pleasure, in divine status and in divine sovereignty. The one who was a giver of alms, on becoming a god, wil surpass the non-giver of alms in these five areas.”
“And lord, if they were to fal from there and reappear in this earth: Having become human beings, would there be any distinction, any difference between the two?”
“There wil be, Sumanā,” said the Blessed One. “The one who was a giver of alms, on becoming a human being, wil surpass the non-giver of alms in five areas: in human life span, in human beauty, in human pleasure, in human status and in human sovereignty. The one who was a giver of alms, on becoming a human being, wil surpass the non-giver of alms in these five areas.”
“And lord, if they were to go forth from home into the homeless life of an ascetic: Having gone forth, would there be any distinction, any difference between the two?”
“There wil be, Sumanā,” said the Blessed One. “The one who was a giver of alms, on going forth, from home into the homeless life of an ascetic; wil surpass the non-giver of alms in the five areas: He wil often be asked to make use of robes by others and rarely not be asked.
He wil often be asked to take food by others… to make use of shelter…
to make use of medicines and rarely not be asked. He wil live the holy life with companions who wil often treat him with pleasing actions
and rarely with unpleasing actions, who wil treat him with pleasing words… pleasing thoughts… who wil present him with pleasing gifts, and rarely with unpleasing ones. The one who was a giver of alms, on going forth, from home into the homeless life of an ascetic; wil surpass the non-giver of alms in these five areas”
“And lord, if both were to attain arahantship, would there be any distinction, any difference between their attainments of arahantship?”
“In that case, I tel you, Sumanā, there wil be no difference between them. Their liberations are equal.
“It’s amazing, lord, and astounding, lord. Just this is reason enough to give alms, to make merit, in that if merit is helpful to the one who has become a god, if merit is helpful to the one who has become a human being, and if merit is helpful to the one who has gone forth and became an ascetic. It is good to give alms. It is good to do merits.”
“It is so, Sumanā. It is so. Must give alms, Sumanā. Must do merits, Sumanā. Merit is helpful to the one who has become a god, merit is helpful to the one who has become a human being, and merit is helpful to the one who has gone forth and became an ascetic.”
That is what the Blessed One said. Having said it, the One Wel -Gone, the Prophet, said further: Just as the moon, unblemished, Going through the property of space, Outshines through brightness, Al the constel ations in the sky, In the same way, the person with conviction, Consummate in virtue, Outshines through generosity, Al the misers in the world.
Just as a rain with hundred fold heights, lightning-garlanded, thundering clouds, raining down on the earth fil s the highlands and low; Just so does one consummate in vision, a disciple of the rightly self-awakened one, wise, excel the miser in life-span, status, beauty &
pleasure, and, having been sent by the great flood cal ed gifting, After death, rejoices in heaven. [End of this sutta]
Supina Sutra:
Supina Sutra: Dreams. About the dreams that appeared to the hermit Siddhartha at the day before he attained the supreme Buddhahood (Omniscient Intel igence).
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta (stil haven’t get the Buddhahood), five great dreams appeared to him.
Which five?”
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, this great earth was his great bed. The Himalayan mountain range, was his pil ow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened —
was stil just an unawakened bodhisatta, this was the first great dream that appeared to him.”
“Furthermore, when the One Who Shows The Truth Of The World. —
worthy & rightly self-awakened — was stil just an unawakened bodhisatta, a woody vine grass plant growing out of his navel stood reaching to the sky. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, this was the second great dream that appeared to him.”
“Furthermore, when the One Who Shows The Truth Of The World. —
worthy & rightly self-awakened — was stil just an unawakened
bodhisatta, many white worms with black heads crawling up from his both feet covered him completely as far as his knees. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, this was the third great dream that appeared to him.”
“Furthermore, when the One Who Shows The Truth Of The World. —
worthy & rightly self-awakened — was stil just an unawakened bodhisatta, four different-colored birds coming from the four directions fel at his feet and turned entirely white. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, this was the fourth great dream that appeared to him.”
“Furthermore, when the One Who Shows The Truth Of The World. —
worthy & rightly self-awakened — was stil just an unawakened bodhisatta, he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement. When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened —
was stil just an unawakened bodhisatta, this was the fifth great dream that appeared to him.”
“Now, when the One Who Shows The Truth Of The World. — worthy
& rightly self-awakened — was stil just an unawakened bodhisatta, and this great earth was his great bed, the Himalayan mountain range, was his pil ow, his left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea: this first great dream appeared to let him know that he wil awaken to the unexcel ed right self-awakening with the supreme omniscient intel igence.”
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, and a woody vine grass plant growing out of his navel stood reaching to the
sky: this second great dream appeared to let him know that when he had awakened to the noble eightfold path, he wil proclaim it wel , to humans & celestial beings.”
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, and white worms with black heads crawling up from his both feet covered him completely as far as his knees: this third great dream appeared to let him know that many white-clothed householders would go for refuge to the One Who Shows The Truth Of The World.”
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, and four different-colored birds coming from the four directions fel at his feet and turned entirely white: this fourth great dream appeared to let him know that people from the four castes — brahmanas, royalties, merchants, and laborers — having gone forth from the lay life into homelessness in the Dharma & Discipline taught by the One Who Shows The Truth Of The World; wil realize unexcel ed liberation.”
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, and he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement: this fifth great dream appeared to let him know that the One Who Shows The Truth Of The World wil receive gifts of robes, alms food, lodgings, & medicinal requisites to cure the sick, but he wil use them unattached to them, uninfatuated, guiltless, seeing the dangers (of attachment to them), and discerning the escape from them.”
“When the One Who Shows The Truth Of The World. — worthy & rightly self-awakened — was stil just an unawakened bodhisatta, these five great dreams appeared to him.” [End of this sutta]
Saddha Sutra:
Saddha Sutra – Conviction. (Faith)
These are the five rewards of conviction (faith) in a lay person. Which five?”
“When the saints in the world show compassion, they wil first show compassion (on patronizing, on supporting) to people with conviction (faith), and not to people without conviction. When visiting, they first visit people with conviction, and not to people without conviction.
When accepting gifts, they wil first accept those from people with conviction, and not from people without conviction. When teaching the Dharma, they wil first teach to those with conviction, and not to those without conviction. A person with conviction, on the break-up of the body, after death, wil arise in a good destination, a heavenly world.
These are the five rewards of conviction in a lay person.
“Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds al around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay fol owers, & female lay fol owers.”
The big tree with branches and leaves, with trunk, with roots, with fruits; helps the birds.
That tree which is located in a beautiful place is associated by birds.
Those who have the use of the shade; go to the shade. Those who want fruits; go and eat fruits.
Like that; the virtuous, not arrogant, not cruel, humble, soft man associates with the saints who are fields for merits, who have abandoned craving, hatred and ignorance.
And then those saints preach the nature to that humble man. And he, by knowing it, by ending al sins; ends rebirth. [End of this sutta]
Ittha Sutra:
Ittha Sutra – About desirable things.
Then Anathapindika the baron householder went to the Blessed One and, on arrival, having bowed down to him, having worshipped him, sat by one side. As he was sitting there the Blessed One said to him:
“These five things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world. Which five?”
“Long life is welcome, agreeable, pleasant, & hard to obtain in the world.”
“Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.”
“Pleasure is welcome, agreeable, pleasant, & hard to obtain in the world.”
“Power is welcome, agreeable, pleasant, & hard to obtain in the world.”
“Rebirth in heaven is welcome, agreeable, pleasant, & hard to obtain in the world.”
“Now, householder, I tel you, these five things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them?”
“It’s not good for the student of the noble ones who wants long life to pray for it or to delight in doing so. Instead, the student of the noble ones who wants long life should fol ow the path of practice leading to
the long life. In doing so, he wil acquire long life, either human or divine.”
“It’s not fitting for the student of the noble ones who wants beauty to pray for it or to delight in doing so. Instead, the student of the noble ones who wants beauty should fol ow the path of practice leading to the beauty. In doing so, he wil acquire beauty, either human or divine.”
“It’s not good for the student of the noble ones who wants pleasure to pray for it or to delight in doing so. Instead, the student of the noble ones who wants pleasure should fol ow the path of practice leading to the pleasure. In doing so, he wil acquire pleasure, either human or divine.”
“It’s not fitting for the student of the noble ones who desires power to pray for it or to delight in doing so. Instead, the student of the noble ones who desires power should fol ow the path of practice leading to the power. In doing so, he wil acquire power, either human or divine.”
“It’s not fitting for the disciple of the noble ones who desires rebirth in heaven to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires rebirth in heaven should fol ow the path of practice leading to the rebirth in heaven. In so doing, he wil attain rebirth in heaven.”
To the man who wants long life, beauty, power, honor, heavenly pleasures, birth in a high family; wise men like Lord Buddha; praise (say) to not to be late in the subject of col ecting meritorious karmas.
The wise person, heedful, acquires a two-fold welfare: Welfare in this life & Welfare in the next life. By coming to those two types of his welfares; he is cal ed prudent, wise. [End of this sutta]
Kula Sutra:
Kula Sutra – On Families.
The Buddha the most merciful addressed the monks.
“Monks, in every case where a family cannot hold onto its great wealth for a long time, it is due to one or al of these four reasons. Which four?
They don’t look for things that are lost. They don’t repair things that have gotten old. They are immoderate in consuming food and drink.
They place a woman or man of no virtue in a position of authority. In every case where a family cannot hold onto its great wealth for long, it is for one or al of these four reasons.”
“In every case where a family can hold onto its great wealth for a long time, it is for one or al of these four reasons. Which four? They look for things that are lost. They repair things that have gotten old. They are moderate in consuming food and drink. They place a virtuous woman or man in a position of authority. In every case where a family can hold onto its great wealth for long, it is for one or al of these four reasons.” [End of this sutta]
Kosala Sutta:
Kosala Sutta – The Kosala emperor and pleasures.
Buddha the great saint addressed the monks.
“Monks, as far as kingdom of Kasi & kingdom of Kosala extend, as far as the command of King Pasenadi the Kosalan extends, King Pasenadi the Kosalan is reckoned supreme. Yet even in the King Pasenadi the Kosalan there is stil change, there is death. Seeing this, the heard (about the nature) disciple of the noble ones grows disappointed with
that. Being disappointed with that, he becomes dispassionate (no love, no clinging) toward what is supreme pleasure, in kingship. What to say about other inferior pleasures?” (He certainly comes to disappointment about other inferior pleasures.)
“As far as the sun & moon revolve, as far as the light of the sun & moon goes, there extends the thousand-fold cosmos. In that thousandfold cosmos there are a thousand moons, a thousand suns, a thousand Meru mountains; a thousand Earth worlds (human world), a thousand Western Goyana worlds (human world), a thousand Northern Dwarfish worlds (human world), a thousand Eastern Videha worlds (human world); four thousand great oceans, four thousand Great god kings, a thousand heavens of the Four Great God Kings, a thousand heavens of the Thirty-three god kings, a thousand Yama heaven worlds, a thousand Tusita heaven worlds, a thousand Nimmanarati heaven worlds, a thousand Paranimmitavasavatti heaven worlds, and a thousand Brahma worlds. And in this thousand-fold cosmos, the Great Brahma (King of Brahmas in the first Brahma plane) is reckoned supreme. Yet even in the Great Brahma there is stil change, there is death. Seeing this, the heard (about the nature) disciple of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, There comes a time when this thousand-fold cosmos destructs. When this cosmos is destructing, most beings head (after death) (by practicing concentration meditations and having 2nd fixed trance, 4th concentration level in human life) to the Radiant Brahma world (Plane of delight and joy, Abhassara world). There they remain for a long, long time — mind-made, feeding on rapture, self-radiant, travel ing through the sky, abiding in splendor. When this thousandfold cosmos is destructing, the Radiant Brahmas are reckoned supreme.
Yet even in the Radiant Brahmas, there is stil change, there is death.
Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, There are these ten totality-dimensions. Which ten? One perceives the earth-totality (Earth Kasina) above, below, al -around: non-dual, unlimited. One perceives the water-totality (Water Kasina). .
the fire-totality. . the wind-totality. . the blue-totality. . the yel ow-totality. . the red-totality. . the white-totality. . the space-totality. . the consciousness-totality above, below, al -around: non-dual, unlimited.
These are the ten totalities (Here mentions 10 main Kasina meditations). Now, of these ten totalities, this is supreme: when one perceives the consciousness-totality above, below, al -around: non-dual, unlimited. And there are beings who are percipient in this way.
Yet even in the beings who are percipient in this way (Formless brahmas in the plane of infinite consciousness) there is stil change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme pleasure, and even more so toward what is inferior pleasure.”
“Monks, there are these eight dimensions of (in concentration) mastery. Which eight?”
(1) “One sees less external beautiful or ugly forms. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single perception of form internal y. This is the first dimension of mastery (in concentration).”
(2) “One sees immeasurable external beautiful or ugly forms. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single
perception of form internal y. This is the second dimension of mastery.”
(3) “One sees less external beautiful or ugly forms. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single perception of formless internal y. This is the third dimension of mastery.”
(4) “One sees immeasurable external beautiful or ugly forms. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single perception of formless internal y. This is the fourth dimension of mastery.”
(5) “One sees external blue forms; blue in their color, blue in their features, blue in their glow. Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Benares muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single perception of formless internal y. This is the fifth dimension of mastery.”
(6) “One sees external yel ow forms; yel ow in their color, yel ow in their features, yel ow in their glow. Just as a Kannikara-flower is yel ow, yel ow in its color, yel ow in its features, yel ow in its glow, or just as Benares muslin, smooth on both sides, is yel ow, yel ow in its color, yel ow in its features, yel ow in its glow. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single perception of formless internal y. This is the sixth dimension of mastery.”
(7) “One sees external red forms; like blood, red in their color, red in their features, red in their glow. Just as a bandha-jivaka-flower is red, red in its color, red in its features, red in its glow, or just as Benares muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow. Then he thinks ‘I wil see, I wil know’ beyond these and
comes to a single perception of formless internal y. This is the seventh dimension of mastery.”
(8) “One sees external white forms; white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Benares muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow. Then he thinks ‘I wil see, I wil know’
beyond these and comes to a single perception of formless internal y.
This is the eighth dimension of mastery.”
“Monks, these are the eight dimensions of mental mastery. Now, of these eight dimensions of mastery, this is supreme: when, one sees external white forms; white in their color, white in their features, white in their glow. Then he thinks ‘I wil see, I wil know’ beyond these and comes to a single perception of formless internal y. And there are beings who are percipient in this way. Yet even in the beings who are percipient in this way there is stil change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that.
Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, there are these four modes of practice. Which four? Painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, and pleasant practice with quick intuition. These are the four modes of practice. Now, of these four modes of practice, this is supreme: pleasant practice with quick intuition. And there are beings whose practice is like this. Yet even in the beings whose practice is like this there is stil change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes
dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, there are these four perceptions. Which four? One perceives the limited (ordinary passion plane perceptions, identifications). One perceives the enlarged (the mind in form plane trances). One perceives the infinite (the mind in the 1st and 2nd formless trances). One perceives nothingness (3rd formless trance, 9th concentration level).
These are the four perceptions. Now, of these four perceptions, this is supreme: when one perceives the nothingness. And there are beings (brahmas in plane of nothingness) who are percipient in this way. Yet even in the beings who are percipient in this way there is stil change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, the supreme view-point external (in philosophies, religions outside of the Lord Buddha’s advice) is this: ‘if I was not in the past; it does not occur to me this existence; if I wil not be; it wil not occur to me the painful existence.’ Of one with this view it may be expected that ‘(the perception of) unloathsomeness for existence wil not occur to him, and loathsomeness for the cessation of existence wil not occur to him.’ And there are beings who have this view. Yet even in the beings who have this view there is stil change, there is death. Seeing this, the heard student of the noble ones grows disappointed with that.
Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, there are some ascetics who declare the foremost purity of the spirit. Now, of those who proclaim the foremost purity of the spirit, these are supreme: those who, with the complete transcending of the
sphere of nothingness, enter & remain in the dimension of neither perception nor non-perception and who, having directly known & realized this (10th concentration level); teach as their philosophy (the path to 10th concentration level), religion. And there are beings who teach in this way. Yet even in the beings who teach in this way there is stil change, there is death. Seeing this, the heard (about the nature) student of the noble ones grows disappointed with that. Being disappointed with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.”
“Monks, There are some ascetics who proclaim the foremost liberation in the here-&-now (in this present life). Now, of those who proclaim the foremost liberation in the here-&-now, this is supreme: the liberation through non-clinging, having known as it is; the origination, the deterioration, the pleasure, the dangers and the abandonment of the six sense organs. And when I teach that, when I point that out, some ascetics accuse me of being false, unfactual, hol ow, vain. Saying,
‘the Gautama the contemplative does not declare the ful comprehension of sensuality, does not declare the ful comprehension of forms, does not declare the ful comprehension of sensations.’ But I do declare the ful comprehension of sensuality, I do declare the ful comprehension of forms, I do declare the ful comprehension of sensations. I point out the destruction of desire, extinction, cooled in here-&-now; the redemption in this present life by the complete annihilation of clinging.” [End of this sutta]
Anana Sutta:
Anana Sutta – Debtlessness.
Then baron Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, having worshipped him,
sat by one side. As he was sitting there the Blessed One said to him:
“There are these four kinds of happiness that can be attained in the seasons, on the proper occasions, by a householder partaking of sensuality. Which four? The pleasure of having, the pleasure of using, the pleasure of debtlessness, the pleasure of blamelessness.”
“And what is the pleasure of having? There is the case where the son of a family has wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have earned wealth through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained,’ he experiences pleasure, he experiences joy. This is cal ed the pleasure of having.”
“And what is the pleasure of using? There is the case where the son of a family, using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained, partakes of his wealth and makes merit. When he thinks, ‘Using the wealth earned through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained, I partake of wealth and also make merit,’ he experiences pleasure, he experiences joy. This is cal ed the pleasure of using.”
“And what is the pleasure of debtlessness? There is the case where the son of a family owes no debt, great or smal , to anyone at al . When he thinks, ‘I owe no debt, great or smal , to anyone at al ,’ he experiences pleasure, he experiences joy. This is cal ed the pleasure of debtlessness.”
“And what is the pleasure of blamelessness? There is the case where a disciple of the noble ones is endowed with blameless bodily karma, blameless verbal karma, blameless mental karma. When he thinks, ‘I am endowed with blameless bodily karma, blameless verbal karma, blameless mental karma,’ he experiences pleasure, he experiences joy.
This is cal ed the pleasure of blamelessness.”
“These are the four kinds of pleasure that can be attained in the seasons, on the proper occasions, by a householder partaking of sensuality.” [End of this sutta]
Visākhā Sutta:
Visākhā Sutta – to the baroness Visākhā.
I have heard that on one occasion the Blessed One was staying near Sāvatthī city at the Eastern Monastery, the building built by Migāra’s mother. And on that occasion a dear and beloved grand-daughter of Visākhā the Migāra’s mother, had died. So Visākhā, Migāra’s mother —
her clothes wet, her hair wet — went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, having worshipped him, sat by one side. As she was sitting there the Blessed One said to her: “Why have you come here, Visākhā — your clothes wet, your hair wet — in the middle of the day?”
When this was asked, she said to the Blessed One, “My dear and beloved grand-daughter has died. This is why I have come here — my clothes wet, my hair wet — in the middle of the day.”
“Visākhā, would you like to have as many children & grandchildren as there are people in Sāvatthī city?”
“Yes, lord, I would like to have as many children & grandchildren as there are people in Sāvatthī city.”
“But how many people in Sāvatthī city die in the course of a day?”
“Lord, sometimes ten people die in Sāvatthī city in the course of a day, sometimes nine people die in Sāvatthī city in the course of a day, sometimes eight. . sometimes seven. . sometimes six. . sometimes five. . sometimes four. . sometimes three. . sometimes two. .
Sometimes one person dies in Sāvatthī city in the course of a day.
Sāvatthī city is never free from people dying.”
“So what do you think, Visākhā? Would you ever be free of wet clothes
& wet hair?”
“No, lord. Enough of my having so many children & grandchildren.”
“Visākhā, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings.
Those who have eighty dear ones have eighty sufferings. Those who have seventy dear ones have seventy sufferings. Those who have sixty dear (beloved, fond, likable, pleasant) ones have sixty sufferings. Those who have fifty dear ones have fifty sufferings. Those who have forty dear ones have forty sufferings. Those who have thirty dear ones have thirty sufferings. Those who have twenty dear ones have twenty sufferings. Those who have ten dear ones have ten sufferings. Those who have nine dear ones have nine sufferings. Those who have eight dear ones have eight sufferings. Those who have seven dear ones have seven sufferings. Those who have six dear ones have six sufferings.
Those who have five dear (beloved, fond, likable, pleasant) ones have five sufferings. Those who have four dear ones have four sufferings.
Those who have three dear ones have three sufferings. Those who have two dear ones have two sufferings. Those who have one dear one
have one suffering. Those who have no dear ones have no sufferings.
They are free from sorrow, free from stain, free from tiredness, I tel you.”
Then, on considering the significance of that, the Blessed One on that occasion exclaimed: The sorrows, the cries, the lamentations, the griefs, the many kinds of suffering in the world; exist depending on something dear. They do not exist, when there is nothing dear.
Therefore if someone has nothing dear, anywhere in the world; he is in pleasure. He is without sorrow. So the one who aspires to the sorrowless & sinless release; should not make anything dear in the world, anywhere. [End of this sutta]
Asankaya Kappa Sutta:
Asankaya Kalpa Sutta – About types of unthinkable long Eons.
Buddha the most high saint addressed the monks.
“Monks, there are these four uncountables of an eon (kalpa). Which four?”
“When an eon is destroying, it’s not easy to count as ‘so many years’ or
‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’” (About the destruction time period of a galaxy)
“When an eon stays having destroyed, it’s not easy to count as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so many hundreds of thousands of years.’” (About the darkness fil ed empty space area)
“When an eon is evolving, it’s not easy to count as ‘so many years’ or
‘so many hundreds of years’ or ‘so many thousands of years’ or ‘so
many hundreds of thousands of years.’” (About the formation time period of galaxy)
“When an eon stays having evolved, it’s not easy to count as ‘so many years’ or ‘so many hundreds of years’ or ‘so many thousands of years’
or ‘so many hundreds of thousands of years.’” (About the ful y formed galaxy)
“These, monks, are the four uncountables of a long eon.” [End of this sutta]
Maha-mangala Sutta:
Maha-mangala Sutta – About blessings.
Thus have I heard. On one occasion the Exalted One was dwel ing at baron Anathapindika’s monastery, in Jeta’s Grove, near Savatthi city.
Now when the night was far spent, a certain god whose surpassing light il uminating the entire Jeta’s Grove, came to the presence of the Exalted One and, drawing near, respectful y saluted him, worshipped him and stood at one side. Standing thus, he addressed the Exalted One in verse:
“Many gods and humans, yearning after good, have pondered on blessings. Pray, tel me the greatest blessing!”
Then the Lord Buddha taught:
“Not to associate with the foolish, but to associate with the wise; and to honor those who are worthy of honor — this is the greatest blessing.
To reside in a suitable locality, to have done meritorious actions in the past and to set mind in the right course — this is the greatest blessing.
To have much learning, to be skil ful in sciences and arts, to be wel -
trained in discipline, and to be of good speech — this is the greatest blessing.
To support mother and father, to cherish wife and children, and to be faultless in action — this is the greatest blessing.
To be generous in giving, to be righteous in conduct, to help one’s relatives, and to be engaged in a righteous occupation — this is the greatest blessing.
To loathe sins and abstain from it, to refrain from intoxicants, and not to be late in practicing Dharma — this is the greatest blessing.
To be respectful, to be humble, to be contented and to be grateful; and to listen to the Dharma on due occasions — this is the greatest blessing.
To be tolerant and obedient, to associate with ascetics and to have religious discussions on due occasions — this is the greatest blessing.
Abstaining from six sense organs pleasuring objects and celibate life, seeing the Noble Truths and the realization of truth the extinction of existence element — this is the greatest blessing.
Having a mind that is unable to be attacked by the various natures of the world, not shaking the mind in front of changes, not coming to the sorrow, the mind free from defilements, the mind free from fear. —
this is the greatest blessing.
Those who thus abide, ever remain invincible, in happiness established.
These are the greatest blessings.” [End of this sutta]
Lohicca Sutta:
Lohicca Sutta – To the brahmin Lohicca.
I have heard that on one occasion the Blessed One was on a wandering tour in the state of Kosol with a large community of monks —
approximately 500 monks in al — and arrived at Salavatika vil age.
Now at that time the brahmin Lohicca was reigning over Salavatika vil age as the vil age head man — together with its wealth, grass, timber, & grain — through a royal grant bestowed by Emperor Pasenadi Kosala. And at that time an evil viewpoint to this effect had arisen to him: “Suppose that a brahmin or an ascetic were to arrive at a skil ful doctrine. Having arrived at a skil ful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is a childish greedy deed, for what can one person do for another?”
Then brahmin Lohicca heard it said, “Gotama the contemplative — the son of the Sakyans, that became an ascetic having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large community of monks — approximately 500 monks in al — has arrived at Salavatika vil age. And of that Master Gautama this fine reputation has spread: ‘He is indeed a Blessed One, worthy, & rightly self-awakened, consummate in knowledge & conduct, wel -gone, a knower of the cosmos, an undefeated trainer of those persons that should be tamed, teacher of human & divine beings, awakened, blessed. He has made known — having realized it through direct own intel igence —
this world with its gods, maras, & brahmas, its generations with their contemplatives & brahmins, their rulers & common people; has explained the Dharma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its
particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”
So brahmin Lohicca said to Rosika the barber: “Come, dear Rosika. Go to Gautama the contemplative and, on arrival, ask whether he is free from il ness & affliction, is carefree, strong, & living in comfort, saying: