Aṅguttara Nikāya (Numbered Discourses)

But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics. Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion. Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”

“Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When native gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But when native gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.

In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements. But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements. You extend your mind to realize by insight each and every thing that can be realized by insight; and you are capable of realizing those things, since each and every one is within range.

If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the realm of divinity.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ You’re capable of realizing it, since each and every one is within range.”

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

“Mendicants, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.

What five? It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.

What five? Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. In whatever way the Teacher or a respected spiritual companion teaches Dhamma to that mendicant, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. In whatever way that mendicant teaches Dhamma in detail to others as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it. In whatever way that mendicant rehearses the teaching in detail as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. In whatever way that mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”

“Mendicants, develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. What five? ‘This immersion is blissful now, and results in bliss in the future.’ … ‘This immersion is noble and not of the flesh.’ … ‘This immersion is not cultivated by reprobates.’ … ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … ‘I mindfully enter into and emerge from this immersion.’ …

Develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.”

“Mendicants, I will teach you how to develop noble right immersion with five factors. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And how do you develop noble right immersion with five factors? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This is the first way to develop noble right immersion with five factors.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This is the second way to develop noble right immersion with five factors.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This is the third way to develop noble right immersion with five factors.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This is the fourth way to develop noble right immersion with five factors.

Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. This is the fifth way to develop noble right immersion with five factors.

When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to tip it any which way, would water pour out?” “Yes, sir.” “In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?” “Yes, sir.” “In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I recollect many kinds of past lives, with features and details.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ You’re capable of realizing it, since each and every one is within range.”

“Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.”

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘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.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.

Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. It’s like when the heavens rain heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Why is that? Because of the Buddha’s ethics and wisdom.”

“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome. When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome. When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. This is its outcome. When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome. When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha. “As a god, the one who was a giver surpasses the other in five respects: heavenly lifespan, beauty, happiness, glory, and sovereignty. As a god, the one who was a giver surpasses the other in these five respects.”

“But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?” “There would be, Sumanā,” said the Buddha. “As a human being, the one who was a giver surpasses the other in five respects: human lifespan, beauty, happiness, glory, and sovereignty. As a human being, the one who was a giver surpasses the other in these five respects.”

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?” “There would be, Sumanā,” said the Buddha. “As a renunciate, the one who was a giver surpasses the other in five respects. They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. As a renunciate, the one who was a giver surpasses the other in these five respects.”

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?” “In that case, I say there is no difference between the freedom of one and the freedom of the other.”

“It’s incredible, sir, it’s amazing! This is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.” “That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“The moon so immaculate, journeying across the dimension of space; outshines with its radiance all the world’s stars.

So too, a faithful individual, perfect in ethics, outshines with their generosity all the world’s stingy people.

The thundering rain cloud, its hundred peaks wreathed in lightning, pours down over the rich earth, soaking the uplands and valleys.

Even so, an astute person accomplished in vision, a disciple of the fully awakened Buddha, surpasses a stingy person in five respects:

long life and fame, beauty and happiness. Lavished with riches, they depart to rejoice in heaven.”

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, my brother, Prince Cunda, says this: ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”

“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. 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. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

The ethical conduct loved by the noble ones is said to be the best of all ethics. It is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best.

For those who, knowing the best teaching, base their confidence on the best— confident in the best Awakened One, supremely worthy of a religious donation;

confident in the best teaching, the bliss of fading and stilling; confident in the best Saṅgha, the supreme field of merit—

giving gifts to the best, the best of merit grows: the best lifespan, beauty, fame, reputation, happiness, and strength.

An intelligent person gives to the best, settled on the best teaching. When they become a god or human, they rejoice at reaching the best.”

At one time the Buddha was staying near Bhaddiya in Jātiyā Wood. Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Uggaha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat down on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him, “Sir, these girls of mine will be going to their husbands’ families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness.”

Then the Buddha said to those girls: “So, girls, you should train like this: ‘Our parents will give us to a husband wanting what’s best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ That’s how you should train.

So, girls, you should train like this: ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ That’s how you should train.

So, girls, you should train like this: ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ That’s how you should train.

So, girls, you should train like this: ‘We will know what work our husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ That’s how you should train.

So, girls, you should train like this: ‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ That’s how you should train. When they possess these five qualities, ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.

She’d never look down on her husband, who’s always eager to work hard, always looking after her, and bringing whatever she wants.

And a good woman never scolds her husband with jealous words. Being astute, she reveres those respected by her husband.

She gets up early, works tirelessly, and manages the domestic help. She’s agreeable to her husband, and preserves his wealth.

A lady who fulfills these duties according to her husband’s desire, is reborn among the gods called ‘Agreeable’.”

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, can you point out a fruit of giving that’s apparent in the present life?”

“I can, Sīha,” said the Buddha. “A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life.

Furthermore, good and true persons associate with a giver. This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that’s apparent in the present life.

Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is a fruit of giving to do with lives to come.”

When he said this, General Sīha said to the Buddha, “When it comes to those four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and am dear and beloved to many people. I’m a giver, and good and true persons associate with me. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, and I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” “That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Giving, you’re loved and befriended by many people. You get a good reputation, and your fame grows. A generous man enters an assembly bold and self-assured.

So an astute person, seeking happiness, <j>would give gifts, having driven out the stain of stinginess. They live long in the Third Heaven, enjoying the company of the gods.

Having taken the opportunity to do good, <j>when they pass from here they wander self-radiant in the Garden of Delight. There they delight, rejoice, and enjoy themselves, provided with the five kinds of sensual stimulation. Having practiced the word of the unattached, <j>the unaffected, disciples of the Holy One rejoice in heaven.”

“Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good and true persons associate with them. They get a good reputation. They don’t neglect a layperson’s duties. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits of giving.

Giving, one is loved, and follows the way of the good. The good, disciplined spiritual practitioners always associate with you.

They teach you the Dhamma that casts aside all suffering. Having understood this teaching, the undefiled one is fully extinguished.”

“Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts.

The wise give at the right time, being bountiful and rid of stinginess. A religious donation at the right time to the noble ones, upright and unaffected,

given with a clear and confident mind, is indeed abundant. Those who rejoice at that, or do other services, don’t miss out on the offering; they too have a share in the merit.

So you should give without holding back, where a gift is very fruitful. The good deeds of sentient beings support them in the next world.”

“Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence. Giving long life, they have long life as a god or human. Giving beauty, they have beauty as a god or human. Giving happiness, they have happiness as a god or human. Giving strength, they have strength as a god or human. Giving eloquence, they are eloquent as a god or human. When a giver gives food, they give the recipients five things.

Being attentive, one is a giver of life, strength, beauty, and eloquence. An intelligent giver of happiness gains happiness in return.

Giving life, strength, beauty, happiness, and eloquence, they’re long-lived and famous wherever they’re reborn.”

“Mendicants, a faithful gentleman gets five benefits. What five? The true persons in the world show sympathy first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. A faithful gentleman gets these five benefits.