Aṅguttara Nikāya (Numbered Discourses)

There are these four corrections of perception, thought, and view. What four? Taking impermanence as impermanence. Taking suffering as suffering. Taking not-self as not-self. Taking ugliness as ugliness. These are the four corrections of perception, thought, and view.

Perceiving impermanence as permanence, suffering as happiness, not-self as self, and ugliness as beauty— sentient beings are ruined by wrong view, deranged, out of their minds.

Yoked by Māra’s yoke, these people find no sanctuary from the yoke. Sentient beings continue to transmigrate, with ongoing birth and death.

But when the Buddhas arise in the world, those beacons reveal this teaching, that leads to the stilling of suffering.

When a wise person hears them, they get their mind back. Seeing impermanence as impermanence, suffering as suffering,

not-self as not-self, and ugliness as ugliness— taking up right view, they’ve risen above all suffering.”

“Mendicants, these four corruptions obscure the sun and moon, so they don’t glow and shine and dazzle. What four? Stormclouds …

Fog …

Smoke …

An eclipse of Rāhu, lord of titans … These are four corruptions that obscure the sun and moon, so they don’t glow and shine and dazzle.

In the same way, these four things corrupt ascetics and brahmins, so they don’t glow and shine and dazzle. What four? There are some ascetics and brahmins who drink beer and wine, not refraining from drinking beer and wine. This is the first thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who have sex, not refraining from sex. This is the second thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who accept gold and currency, not refraining from receiving gold and currency. This is the third thing that corrupts ascetics and brahmins …

There are some ascetics and brahmins who make a living the wrong way, not refraining from wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins … These are four things that corrupt ascetics and brahmins, so they don’t glow and shine and dazzle.

Some ascetics and brahmins are plagued by greed and hate; men shrouded by ignorance, enjoying things that seem pleasant.

Drinking beer and wine, having sex, accepting currency and gold: they’re ignorant. Some ascetics and brahmins make a living the wrong way.

These corruptions were spoken of by the Buddha, Kinsman of the Sun. When corrupted by these, some ascetics and brahmins don’t shine or glow. Impure, dirty creatures,

swathed in darkness, bondservants of craving, full of attachments, swell the horrors of the charnel ground, taking up future lives.”

At Sāvatthī. “Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? When a mendicant enters and remains in a limitless immersion of the heart while using a robe, the overflowing of merit for the donor is limitless …

When a mendicant enters and remains in a limitless immersion of the heart while eating almsfood, the overflowing of merit for the donor is limitless …

When a mendicant enters and remains in a limitless immersion of the heart while using lodgings, the overflowing of merit for the donor is limitless …

When a mendicant enters and remains in a limitless immersion of the heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless … These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.

Hosts of people use the rivers, and though the rivers are many, all reach the great deep, the boundless ocean, the cruel sea that’s home to precious gems.

In the same way, when a person gives <j>food, drink, and clothes; and they’re a giver of beds, seats, and mats— the streams of merit reach that astute person, as the rivers bring their waters to the sea.”

“Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is the first kind of overflowing merit …

Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second kind of overflowing merit …

Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ This is the third kind of overflowing merit …

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit … These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

who has confidence in the Saṅgha, and correct view: they’re said to be prosperous, their life is not in vain.

So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

At one time the Buddha was traveling along the road between Madhurā and Verañjā, as were several householders, both women and men. The Buddha left the road and sat at the root of a tree, where the householders saw him. They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:

“Householders, there are four ways of living together. What four? A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess.

And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess. These are the four ways of living together.

When both are unethical, miserly and abusive, then wife and husband live together as zombies.

When the husband is unethical, miserly and abusive, but the wife is ethical, bountiful, rid of stinginess, she’s a goddess living with a zombie for a husband.

When the husband is ethical, bountiful, rid of stinginess, but the wife is unethical, miserly and abusive, she’s a zombie living with a god for a husband.

When both are faithful and bountiful, disciplined, living righteously, then wife and husband say nice things to each other.

Their needs are amply satisfied, so they live at ease. Their enemies are downhearted, when both are equal in ethics.

Having practiced the teaching here, both equal in precepts and observances, they delight in the heavenly realm, enjoying all the pleasures they desire.”

“Mendicants, there are four ways of living together. What four? A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess.

And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, backbiting, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, or commit sexual misconduct. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess. These are the four ways of living together.” …

So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat down on the seat spread out. Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha,

“Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.” Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.

When both are faithful and bountiful, disciplined, living righteously, then wife and husband say nice things to each other.

Their needs are amply satisfied, so they live at ease. Their enemies are downhearted, when both are equal in ethics.

Having practiced the teaching here, both equal in precepts and observances, they delight in the heavenly realm, enjoying all the pleasures they desire.”

“Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …”

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat down on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her:

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

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

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

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

“Householder, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, they have long life as a god or human. … Giving beauty … happiness … strength … When a noble disciple gives food, they give the recipients these four things.

Carefully giving food at the right time, to those who are disciplined, <j>eating only what others give, you provide them with four things: long life, beauty, happiness, and strength.

A person who gives long life, beauty, happiness, and strength, has long life and fame wherever they’re reborn.”

“Mendicants, when a donor gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. …”

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

“Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. What four? It’s when a noble disciple serves the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.

Those who are astute practice the way that’s appropriate for laypeople. They provide those who are ethical and rightly comported with robes,

almsfood, lodgings, and supplies for the sick. Their merit always grows by day and by night. They pass on to a place in heaven, having done excellent deeds.”

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

“Householder, these four things, which are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’

The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and mentors.’

The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’

The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ These are the four things, which are likable, desirable, and agreeable, but hard to get in the world.

These next four things lead to the getting of those four things. What four? Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called accomplishment in ethics.

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

And what is accomplishment in wisdom? When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust. When your heart is mastered by ill will … dullness and drowsiness … restlessness and remorse … doubt, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust.

Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. Knowing that ‘ill will …’ … ‘dullness and drowsiness …’ … ‘restlessness and remorse …’ … ‘doubt is a corruption of the mind’, that noble disciple gives it up.

When a noble disciple has given up these things, they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. This is called accomplishment in wisdom. These are the four things that lead to the getting of the four things, which are likable, desirable, and agreeable, but hard to get in the world.

There are four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. What four? To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … He makes his friends and colleagues happy … This is his first usage within means on a deserved and fitting cause.

Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs. He keeps himself safe. This is his second usage within means on a deserved and fitting cause.

Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is his third expenditure in an appropriate sphere on a deserved and fitting cause.

Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is his fourth usage within means on a deserved and fitting cause.

These are the four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. Whatever wealth is spent on something other than these four fitting deeds is said to not be usage within means on a deserved and fitting cause. But whatever wealth is spent on these four fitting deeds is said to be usage within means on a deserved and fitting cause.

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

I’ve achieved the goal for which an astute layperson wishes to gain wealth. I don’t regret what I’ve done.’

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

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

“Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, using wealth, debtlessness, and blamelessness.

And what is the happiness of ownership? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of ownership’.

And what is the happiness of using wealth? It’s when a gentleman uses his legitimate wealth, and makes merit with it. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of using wealth’.

And what is the happiness of debtlessness? It’s when a gentleman owes no debt, large or small, to anyone. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of debtlessness’.

And what is the happiness of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of blamelessness’. These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.

Knowing the happiness of debtlessness, and the extra happiness of possession, a mortal enjoying the happiness of using wealth, then discerns clearly with wisdom.

Discerning clearly, a clever person knows both kinds of happiness: the other kind is not worth a sixteenth part of the happiness of blamelessness.”

“Mendicants, a family where the children honor their parents in their home is said to live with divinity. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with the elder gods. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

‘Divinity’ is a term for your parents. ‘First tutors’ is a term for your parents. ‘Elder gods’ is a term for your parents. ‘Worthy of an offering dedicated to the gods’ is a term for your parents. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.