Aṅguttara Nikāya (Numbered Discourses)

“These six things play a part in realization. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. These are the six things that play a part in realization.”

“Mendicants, there are these six roots of dispute. What six? Firstly, a mendicant is irritable and acrimonious. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. These are the six roots of dispute.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna. The Buddha saw her doing this, with his clairvoyance that is purified and superhuman, and he addressed the mendicants: “This Veḷukaṇṭakī, Nanda’s mother, is preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna.

And how does a religious donation have six factors? Three factors apply to the donor and three to the recipients. What three factors apply to the donor? It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted. These three factors apply to the donor.

What three factors apply to the recipients? It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them. These three factors apply to the recipients. Thus three factors apply to the donor and three to the recipients. That’s how a religious donation has six factors.

It’s not easy to grasp the merit of such a six-factored donation by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and 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, it’s not easy to grasp the merit of such a six-factored donation …

A good mood before giving, confidence while giving, feeling uplifted after giving: this is the perfect sacrifice.

Free of greed, free of hate, free of delusion, undefiled; this is the field for the perfect sacrifice, the disciplined spiritual practitioners.

After rinsing, you give with your own hands. This sacrifice is very fruitful for both yourself and others.

When an intelligent, faithful person, sacrifices like this, with a mind of letting go, that astute one is reborn in a happy, pleasing world.”

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Worthy Gotama, this is my doctrine and view: One does not act of one’s own volition, nor does one act of another’s volition.” “Brahmin, may I never see or hear of anyone holding such a doctrine or view! How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?

What do you think, brahmin, is there an element of initiative?” “Yes, sir.” “Since this is so, do we find sentient beings who initiate activity?” “Yes, sir.” “Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.

What do you think, brahmin, is there an element of persistence … exertion … strength … endurance … exertion?” “Yes, sir.” “Since this is so, do we find sentient beings who have exertion?” “Yes, sir.” “Since there is an element of exertion, and sentient beings who have exertion are found, sentient beings act of their own volition or that of another.

Brahmin, may I never see or hear of anyone holding such a doctrine or view! How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.”

So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

So I have heard. At one time Venerable Sāriputta was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk, and he addressed the mendicants, “Reverends, do you see this large tree trunk?” “Yes, reverend.”

“If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth. Why is that? Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth. If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. … Or they could determine it to be nothing but fire … Or they could determine it to be nothing but air … Or they could determine it to be nothing but beautiful … Or they could determine it to be nothing but ugly. Why is that? Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.”

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.

Take a mendicant living within a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’ So I’m not pleased that that mendicant is living within a village.

Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness.

Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns, and capital cities and make their home there. So I’m not pleased that that mendicant is living within a village.

Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness.

Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.” “Yes, sir,” Ānanda replied.

So the Buddha went with Ānanda to the Eastern Monastery. In the late afternoon the Buddha came out of retreat and addressed Ānanda, “Come, Ānanda, let’s go to the eastern gate to bathe.” “Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.

Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments. When people saw it they said, “The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a big body!” When they said this, Venerable Udāyī said to the Buddha, “Sir, is it only when they see elephants with such a big, formidable body that people say: ‘A giant, such a giant’? Or do they say it when they see any other creatures with big, formidable bodies?” “Udāyī, when they see elephants with such a big, formidable body people say: ‘A giant, such a giant!’ And also when they see a horse with a big, formidable body … When they see a bull with a big, formidable body … When they see a serpent with a big, formidable body … When they see a tree with a big, formidable body … And when they see a human being with such a big, formidable body people say: ‘A giant, such a giant!’ But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.”

“It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.’ And I celebrate the well-spoken words of the Buddha with these verses:

Awakened as a human being, self-tamed and immersed in samādhi, following the spiritual path, he loves peace of mind.

Revered by people, gone beyond all things, even the gods revere him; so I’ve heard from the perfected one.

He has transcended all fetters and escaped from entanglements. Delighting to renounce sensual pleasures, he’s freed like lustrous gold from stone.

That giant outshines all, like the Himalaya beside other mountains. Of all those named ‘giant’, he is truly named, supreme.

I shall extol the giant for you, for he does nothing monstrous. Gentleness and harmlessness are two feet of the giant.

Fervor and chastity are his two other feet. Faith is the giant’s trunk, and equanimity his white tusks.

Mindfulness is his neck, his head is wisdom— inquiry and thinking about principles. His belly is the sacred hearth of the Dhamma, and his tail is seclusion.

Practicing absorption, enjoying the breath, he is serene within. The giant is serene when walking, the giant is serene when standing,

the giant is serene when lying down, and when sitting, the giant is serene. The giant is restrained everywhere: this is the accomplishment of the giant.

He eats blameless things, he doesn’t eat blameworthy things. When he gets food and clothes, he avoids storing them up.

Having severed all bonds, fetters large and small, wherever he goes, he goes without concern.

A white lotus, fragrant and delightful, sprouts in water and grows there, but water does not stick to it.

Just so the Buddha is born in the world, and lives in the world, but the world does not stick to him, as water does not stick to the lotus.

A great blazing fire dies down when the fuel runs out. When the coals have gone out it’s said to be ‘quenched’.

This simile is taught by the discerning to express the meaning clearly. Great giants will understand what the giant taught the giant.

Free of greed, free of hate, free of delusion, undefiled; the giant, giving up his body, being undefiled, will be fully quenched.”

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat down on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him,

“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was chaste, set apart, refraining from the vulgar act of sex. When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods. But my uncle Isidatta was not chaste; he lived content with his wife. When he passed away the Buddha declared that, since he too was a once-returner, he was reborn in the host of joyful gods. How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” “You’re right, sister, but that’s how the Buddha declared it.”

Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These six individuals are found in the world.

What six? Take a certain individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and penetrated theoretically and found temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the individual who is gentle … and has listened, learned, penetrated theoretically, and found temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

Take another individual who is angry and conceited, and from time to time has greedy thoughts. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another individual who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on people.

Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and penetrated theoretically and found temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the individual who is angry and conceited, but has listened, learned, penetrated theoretically, and found temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These six individuals are found in the world.

If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

“Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” “Yes, sir.”

“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the Noble One.

Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say.

In order to conceal the bad things they do by way of body, speech, and mind they harbor corrupt wishes. They wish, plan, speak, and act with the thought: ‘May no one find me out!’ This is how they pay interest, I say.

Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say.

When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say.

That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. I don’t see a single prison that’s as grim, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm.

Poverty is said to be suffering in the world, and so is being in debt. A poor person who has fallen into debt frets even when spending the loan.

And then they’re prosecuted, or even thrown in jail. Such imprisonment is true suffering for someone who prays for pleasure and possessions.

In the same way, in the Noble One’s training whoever has no faith, no conscience or prudence, contemplates bad deeds.

After doing bad things by way of body, speech, and mind, they wish, ‘May no one find me out!’

Their behavior is creepy by body, speech, and mind. They pile up bad deeds on and on, life after life.

That simpleton evildoer, knowing their own misdeeds, is a poor person who has fallen into debt, and frets even when spending the loan.

And when in village or wilderness they’re prosecuted by painful mental plans, which are born of remorse.

That simpleton evildoer, knowing their own misdeeds, goes to one of the animal realms, or is trapped in hell.

Such imprisonment is true suffering, from which the attentive are released. With confident heart, they give with wealth that is properly earned.

That faithful householder of discernment holds a winning hand on both counts: welfare and benefit in this life, and happiness in lives to come. This is how, for a householder, merit grows by generosity.

In the same way, in the Noble One’s training, whoever is grounded in faith, with conscience and prudence, wise, and ethically restrained,

is said to live happily in the Noble One’s training. After gaining pleasure not of the flesh, they concentrate on equanimity.

They give up the five hindrances, constantly energetic, and enter the absorptions, unified, alert, and mindful.

Truly knowing in this way regards the ending of all fetters, by not grasping in any way, their mind is rightly freed.

To that unaffected one, rightly freed with the end of the fetters of continued existence, the knowledge comes: ‘My freedom is unshakable.’

This is the ultimate knowledge. This is the supreme happiness. Sorrowless, stainless, secure: this is the highest freedom from debt.”

So I have heard. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahācunda said this: