Professional Documents
Culture Documents
Merit
Merit
T H E B U D D H A’ S
S T R AT E G I E S
FO R H A PPI N E SS
a study guide
p re p a re d b y
Thanissaro Bhikkhu
1
c o py r ig h t
fo r f r e e d i s t r i b u t i o n
You may copy, reformat, reprint, republish, and redistribute this work
that: (1) such copies, etc. are made available free of any charge; (2)
any translations of this work state that they are derived herefrom; (3)
any derivations of this work state that they are derived and differ
herefrom; and (4) you include the full text of this license in any
reserved.
additional resources
p r i n t e d co py
one write to: Book Request, Metta Forest Monastery, PO Box 1409,
questions
Questions regarding this book may be addressed to: The Abbot, Metta
2
Introduction
of the least known and least appreciated in the West. This is perhaps
particularly of any sense of self. Because we in the West often feel pressed
for time, we don’t want to waste our time on lowly practices, and instead
want to go straight to the higher levels. Yet the Buddha repeatedly warns
that the higher levels cannot be practiced in a stable manner unless they
wisely let go of one’s sense of self until one has developed a wise sense of
self. The pursuit of merit is the Buddhist way to develop a wise sense of
self.
The following readings show how this is done. They begin with a
section on basic wisdom, which shows how the questions that lead
ultimately to the wisdom of letting go first focus on things to hold onto: the
skillful traits that, on the beginning level, provide a secure place to stand
but the application of that wisdom grows out of the pursuit of what is
relatively constant and pleasant, and requires a mature sense of self: able to
harmless pleasures for harmful ones, and to develop a strong sense of self-
The section on merit then sets out in general terms the types of
3
three: giving, virtue, and meditation. The next three sections focus on the
most happiness. For instance, the section on giving discusses how the
motivation for giving a gift, a proper gift, and a proper recipient for one’s
gift. The section of virtue shows how to learn from one’s past mistakes
happiness both now and in the future, but also how it can help minimize the
All three of these forms of merit conduce to the highest form of merit:
glimpse of the deathless. Thus the penultimate section of this study guide
focuses on the happiness and well-being that derive from this attainment.
beyond the pursuit of merit. In fact, this book is planned as part of a two-
part series covering the Buddhist approach to the pursuit of happiness, with
the second part discussing the perceptions of inconstancy, stress, and not-
self as the next stage in approaching the deathless happiness attained with
development of giving, virtue, and good will. The teachings on the three
perceptions simply carry this same process of “de-selfing” for the sake of an
4
Basic Wisdom
“There are some cases in which a person overcome with pain, his mind
search outside, ‘Who knows a way or two to stop this pain?’ I tell you,
should not be cultivated? What, when I do it, will be for my long-term harm
& suffering? Or what, when I do it, will be for my long-term welfare &
happiness?’” — MN 135
“In the same way, Rahula, bodily actions, verbal actions, & mental
then any bodily action of that sort is absolutely unfit for you to do. But if on
skillful bodily action with happy consequences, happy results, then any
5
“While you are performing a bodily action, you should reflect on it:
if on reflection you know that it is not… you may continue with it.
painful results, then you should confess it, reveal it, lay it open to the
it… you should exercise restraint in the future. But if on reflection you
know that it did not lead to affliction… it was a skillful bodily action with
happy consequences, happy results, then you should stay mentally refreshed
[Similarly with verbal and mental actions, except for the last paragraph
painful results, then you should feel distressed, ashamed, & disgusted with
it. Feeling distressed… you should exercise restraint in the future. But if on
reflection you know that it did not lead to affliction… it was a skillful
mental action with happy consequences, happy results, then you should stay
mentally refreshed & joyful, training day & night in skillful mental
qualities.
“Rahula, all those contemplatives & brahmans in the course of the past
who purified their bodily actions, verbal actions, & mental actions, did it
through repeated reflection on their bodily actions, verbal actions, & mental
“All those contemplatives & brahmans in the course of the future who
will purify their bodily actions, verbal actions, & mental actions, will do it
6
through repeated reflection on their bodily actions, verbal actions, & mental
reflection on their bodily actions, verbal actions, & mental actions in just
this way.
“As for the course of action that is unpleasant to do but that, when
done, leads to what is profitable, it’s in light of this course of action that one
—as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this
action leads to what is unprofitable for him. But a wise person reflects,
‘Even though this course of action is unpleasant to do, still when it is done it
leads to what is profitable.’ So he does it, and thus the doing of that course
“As for the course of action that is pleasant to do but that, when done,
leads to what is unprofitable, it’s in light of this course of action that one
—as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this
unprofitable.’ So he does it, and thus the doing of that course of action leads
to what is unprofitable for him. But a wise person reflects, ‘Even though this
If, by forsaking
7
a limited ease,
he would see
an abundance of ease,
would forsake
Evil is done
by oneself,
by oneself,
8
You yourself should reprove yourself,
As a self-guarded monk
“And what is the self as a governing principle? There is the case where
dwelling, reflects on this: ‘It’s not for the sake of robes that I have gone forth
from the home life into homelessness; it’s not for the sake of almsfood, for
the sake of lodgings, or for the sake of this or that state of [future] becoming
that I have gone forth from the home life into homelessness. Simply that I
distresses, & despairs; beset by stress, overcome with stress, [and I hope,]
“Perhaps the end of this entire mass of suffering & stress might be known!”
Now, if I were to seek the same sort of sensual pleasures that I abandoned in
going forth from home into homelessness—or a worse sort—that would not
be fitting for me.’ So he reflects on this: ‘My persistence will be aroused &
not lax; my mindfulness established & not confused; my body calm & not
aroused; my mind centered & unified.’ Having made himself his governing
after himself in a pure way. This is called the self as a governing principle.”
— AN 3:40
Ven. Ananda: “‘This body comes into being through conceit. And yet it
And in reference to what was it said? There is the case, sister, where a monk
hears, ‘The monk named such-and-such, they say, through the ending of the
right in the here & now.’ The thought occurs to him, ‘The monk named
such-&-such, they say, through the ending of the effluents, has entered &
9
having directly known & realized them for himself right in the here & now.
Then why not me?’ Then, at a later time, he abandons conceit, having relied
on conceit.” — AN 4:159
Gentle sages,
Gotama’s disciples
is constantly immersed
Gotama’s disciples
is constantly immersed
If, by forsaking
a limited ease,
he would see
an abundance of ease,
would forsake
“These four types of action have been understood, realized, & made
known by me. Which four? There is action that is dark with dark result;
10
action that is bright with bright result; action that is dark & bright with dark
& bright result; and action that is neither dark nor bright with neither dark
“And what is action that is dark with dark result? There is the case
experiences feelings that are exclusively painful, like those of the beings in
“And what is action that is bright with bright result? There is the case
of the Ever-radiant Devas. This is called kamma that is bright with bright
result.
“And what is action that is dark & bright with dark & bright result?
There is the case where a certain person fabricates a bodily fabrication that
feelings, pleasure mingled with pain, like those of human beings, some
devas, and some beings in the lower realms. This is called kamma that is
“And what is action that is neither dark nor bright with neither dark nor
bright result, leading to the ending of action? The intention right there to
abandon this action that is dark with dark result … this action that is bright
with bright result… this action that is dark & bright with dark & bright
result. This is called action that is neither dark nor bright with neither dark
11
[A related discourse repeats most of the above, defining dark action
with dark result with the following example: “There is the case of a certain
person who kills living beings, steals what is not given, engages in sexual
misconduct, tells lies, and drinks fermented & distilled liquors that are the
basis for heedlessness,” and bright action with bright result with the
following example: “There is the case of a certain person who abstains from
killing living beings, abstains from stealing what is not given, abstains from
engaging in sexual misconduct, abstains from telling lies, and abstains from
drinking fermented & distilled liquors that are the basis for heedlessness.”]
— AN 4:234
“And what is action that is neither dark nor bright with neither dark nor
bright result, leading to the ending of action? Right view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness, right
concentration.” — AN 4:237
Then the Blessed One gave a graduated talk to Upali the householder,
drawbacks of, degradation in, & defilement in sensuality, and the rewards of
origination, cessation, path. Just as a white cloth with stains removed would
rightly take dye, in the same way there arose to Upali the householder, in
that very seat, the dustless, stainless Dhamma eye: Whatever is subject to
having reached the Dhamma, known the Dhamma, gained a foothold in the
Dhamma, having crossed over & beyond doubt, having had no more
merit increases.
12
For one self-restraining,
no animosity is amassed.
and
aversion,
delusion—
13
Puñña: Merit
& stress.
reverence to a contemplative.
a blessing. — Dhp 331–333
This was said by the Blessed One, said by the Arahant, so I have
developed a mind of good will for seven years, then for seven aeons of
contraction & expansion I didn’t return to this world. Whenever the aeon
14
the Great Brahman, the Unconquered Conqueror, All-seeing, & Wielder of
Power. Then for thirty-six times I was Sakka, ruler of the devas. For many
control over the countryside, endowed with the seven treasures*—to say
nothing of the times I was a local king. The thought occurred to me: ‘Of
what action of mine is this the fruit, of what action the result, that I now
have such great power & might?’ Then the thought occurred to me: ‘This is
the fruit of my three [types of] action, the result of three types of action,
that I now have such great power & might: i.e., generosity, self-control, &
restraint.’”
develop generosity,
a life in tune,
Developing these
three things
in a world of bliss
unalloyed.
*NOT E: The seven treasures are a divine wheel, an ideal jewel, an ideal
— Iti 22
Here he rejoices
he rejoices hereafter.
In both worlds
He rejoices, is jubilant,
15
of his deeds.
Here he delights
he delights hereafter.
In both worlds
he delights
Be quick in doing
what’s admirable.
in making merit,
with evil.
16
Don’t be heedless of evil
falling in drops.
With evil—even if
bit
by
bit,
habitually—
falling in drops.
With merit—even if
bit
by
bit,
habitually—
This was said by the Blessed One, said by the Arahant, so I have
heard: “There are these three grounds for meritorious activity. Which three?
The ground for meritorious activity made of generosity, the ground for
meritorious activity made of virtue, and the ground for meritorious activity
meritorious activity.”
develop generosity,
a life in tune,
17
a mind of good will.
Developing these
three things
in a world of bliss
unalloyed. — Iti 60
This was said by the Blessed One, said by the Arahant, so I have
heard: “I have seen beings who—endowed with bodily good conduct, verbal
good conduct, & mental good conduct; who did not revile noble ones, who
held right views and undertook actions under the influence of right views—
destination, a heavenly world. It is not from having heard this from another
contemplative or brahman that I tell you that I have seen beings who—
endowed with bodily good conduct, verbal good conduct, & mental good
conduct; who did not revile noble ones, who held right views and undertook
actions under the influence of right views—at the break-up of the body, after
having known it myself, seen it myself, realized it myself that I tell you that I
have seen beings who—endowed with bodily good conduct, verbal good
conduct, & mental good conduct; who did not revile noble ones, who held
right views and undertook actions under the influence of right views—at the
heavenly world. ”
a doer of merit
18
As he was sitting to one side, King Pasenadi Kosala said to the Blessed
One: “Just now, lord, while I was alone in seclusion, this train of thought
arose in my awareness: ‘Who are dear to themselves, and who are not dear
themselves. Even though they may say, “We are dear to ourselves,” still they
aren’t dear to themselves. Why is that? Of their own accord, they act toward
themselves as an enemy would act toward an enemy; thus they aren’t dear to
themselves. But those who engage in good bodily conduct, good verbal
conduct, & good mental conduct are dear to themselves. Even though they
may say, “We aren’t dear to ourselves,” still they are dear to themselves.
Why is that? Of their own accord, they act toward themselves as a dear one
would act toward a dear one; thus they are dear to themselves.’”
“That’s the way it is, great king! That’s the way it is! Those who engage
in bodily misconduct, verbal misconduct, & mental misconduct are not dear
to themselves. Even though they may say, ‘We are dear to ourselves,’ still
they aren’t dear to themselves. Why is that? Of their own accord, they act
toward themselves as an enemy would act toward an enemy; thus they aren’t
dear to themselves. But those who engage in good bodily conduct, good
verbal conduct, & good mental conduct are dear to themselves. Even though
they may say, ‘We aren’t dear to ourselves,’ still they are dear to themselves.
Why is that? Of their own accord, they act toward themselves as a dear one
would act toward a dear one; thus they are dear to themselves.”
That is what the Blessed One said. Having said that, the One Well-
with evil,
a wrong-doing.
19
what’s truly your own?
like a shadow
perform here:
like a shadow
So do what is admirable,
as an accumulation
As he was sitting to one side, King Pasenadi Kosala said to the Blessed
One: “Is there, lord, any one quality that keeps both kinds of benefits secure
“There is one quality, great king, that keeps both kinds of benefits
“Heedfulness, great king. Just as the footprints of all living beings with
legs can be encompassed by the footprint of the elephant, and the elephant’s
the same way, heedfulness is the one quality that keeps both kinds of
That is what the Blessed One said. Having said that, the One Well-
20
“For one who desires
wise. — SN 3:17
21
Dana: Giving
& remaining in the first jhana… second jhana… the third jhana… the fourth
of the noble ones, his awareness cleansed of the stain of stinginess, living at
giving is good.
is good!
And further:
22
to those worthy of offerings
“These are the five rewards of generosity: One is dear and appealing to
people at large, one is admired by good people, one’s good name is spread
about, one does not stray from the rightful duties of the householder, and
with the break-up of the body at death, one reappears in a good destination,
“If beings knew, as I know, the results of giving and sharing, they
would not eat without have given, nor would the stain of miserliness
overcome their minds. Even if it were their last bite, their last mouthful, they
would not eat without having shared, if there were someone to receive their
gift. But because beings do not know, as I know, the results of giving and
sharing, they eat without have given. The stain of miserliness overcomes
sir, doesn’t the Blessed One in many ways praise kindness, protection, &
“Then how, venerable sir, is the Blessed One, together with a large
famine, a time of scarcity, when the crops are white with blight and turned
to straw? The Blessed One is practicing for the ruin of families. The Blessed
One is practicing for the demise of families. The Blessed One is practicing
to have been brought to downfall through the giving of cooked alms. On the
contrary: Whatever families are rich, with much wealth, with many
23
possessions, with a great deal of money, a great many accoutrements of
wealth, a great many commodities, all have become so from giving, from
No misers go
are fools.
The enlightened
“In giving a meal, the donor gives five things to the recipient. Which
Having given life, he/she has a share in long life, either human or divine.
Having given beauty, he/she has a share in beauty, either human or divine.
divine. Having given strength, he/she has a share in strength, either human
wittedness, either human or divine. In giving a meal, the donor gives these
beauty, quick-wittedness—
24
he has long life & status
Then a certain devata, in the far extreme of the night, her extreme
radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One
and, on arrival, having bowed down to him, stood to one side. As she was
standing there, she recited these verses in the Blessed One’s presence:
uncensured you go
25
staying. On arrival, having bowed down, she sat to one side. As she was
sitting there, she said to the Blessed One, “Suppose there were two disciples
of the Blessed One, equal in conviction, virtue, and discernment, but one
was a giver of alms and the other was not. At the break-up of the body, after
become devas, would there be any distinction, any difference between the
two?”
“Yes, there would,” said the Blessed One. “The one who was a giver of
alms, on becoming a deva, would surpass the other in five areas: in divine
life span, divine beauty, divine pleasure, divine status, and divine power....”
“And if they were to fall from there and reappear in this world: Having
“Yes, there would,” said the Blessed One. “The one who was a giver of
alms, on becoming a human being, would surpass the other in five areas: in
human life span, human beauty, human pleasure, human status, and human
power.…”
“And if they were to go forth from home into the homeless life of a
monk: Having gone forth, would there be any distinction, any difference
“Yes, there would,” said the Blessed One. “The one who was a giver of
alms, on going forth, would surpass the other in five areas: He would often
in the holy life would often treat him with pleasing actions… pleasing
words… pleasing thoughts… and present him with pleasing gifts, and rarely
with unpleasing.…”
“In that case, I tell you that there would be no difference between the
26
“It’s awesome, lord, and astounding. Just this is reason enough to give
alms, to make merit, in that it benefits one as a deva, as a human being, and
as a monk.” — AN 5:31
molested by thieves,
in the world
or—unseen—
of generosity, virtue,
the Sangha,
a fine individual,
guests,
27
mother, father,
or elder sibling:
Then Janussonin the brahman went to the Blessed One and, on arrival,
greetings & courtesies, he sat to one side. As he was sitting there, he said to
the Blessed One, “Master Gotama, you know that we brahmans give gifts,
make offerings, [saying,] ‘May this gift accrue to our dead relatives. May
our dead relatives partake of this gift.’ Now, Master Gotama, does that gift
accrue to our dead relatives? Do our dead relatives partake of that gift?”
places.”
“And which, Master Gotama, are the possible places? Which are the
impossible places?”
“There is the case, brahman, where a certain person takes life, takes
is covetous, bears ill will, and has wrong views. With the break-up of the
28
means of whatever is the food of hell-beings. This is an impossible place for
“Then there is the case where a certain person takes life, takes what is
bears ill will, and has wrong views. With the break-up of the body, after
“Then there is the case where a certain person refrains from taking life,
refrains from taking what is not given, refrains from sexual misconduct,
refrains from false speech, refrains from divisive speech, refrains from harsh
speech, refrains from idle chatter, is not covetous, bears no ill will, and has
right views. With the break-up of the body, after death, he reappears in the
whatever is the food of human beings. This, too, is an impossible place for
“Then there is the case where a certain person refrains from taking life,
refrains from taking what is not given, refrains from sexual misconduct,
refrains from false speech, refrains from divisive speech, refrains from harsh
speech, refrains from idle chatter, is not covetous, bears no ill will, and has
right views. With the break-up of the body, after death, he reappears in the
whatever is the food of devas. This, too, is an impossible place for that gift
“Then there is the case where a certain person takes life, takes what is
bears ill will, and has wrong views. With the break-up of the body, after
29
dedication to him. This is the possible place for that gift to accrue to one
staying there.
“But, Master Gotama, if that dead relative does not reappear in that
place.”
“But, Master Gotama, if that dead relative does not reappear in that
possible place, and other dead relatives have not reappeared in that possible
“It’s impossible, brahman, it cannot be, that over this long time that
1
possible place is devoid of one’s dead relatives. But at any rate, the donor
places?”
is the case where a certain person takes life, takes what is not given, engages
engages in harsh speech, engages in idle chatter, is covetous, bears ill will,
and has wrong views. But he gives food, drink, cloth, vehicles, garlands,
scents, creams, bed, lodging, & lamps to contemplatives & brahmans. With
elephants. There he receives food, drink, flowers, & various ornaments. It’s
because he took life, took what is not given, engaged in sexual misconduct,
speech, engaged in idle chatter, was covetous, bore ill will, and had wrong
gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, &
lamps to contemplatives & brahmans that he receives food, drink, flowers, &
various ornaments.
“Then there is the case where a certain person takes life… has wrong
views. But he gives food… lamps to contemplatives & brahmans. With the
30
2
food, drink, flowers, & various ornaments. It’s because he took life… and
had wrong views that he reappears in the company of poultry. But it’s
because he gave food, drink… & lamps to contemplatives & brahmans that
“Then there is the case where a certain person refrains from taking life,
refrains from taking what is not given, refrains from sexual misconduct,
refrains from false speech, refrains from divisive speech, refrains from harsh
speech, refrains from idle chatter, is not covetous, bears no ill will, and has
right views. And he gives food, drink, cloth, vehicles, garlands, scents,
creams, bed, lodging, & lamps to contemplatives & brahmans. With the
from taking what is not given, refrained from sexual misconduct, refrained
from false speech, refrained from divisive speech, refrained from harsh
speech, refrained from idle chatter, was not covetous, bore no ill will, and
had right views that he reappears in the company of human beings. And it’s
because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed,
lodging, & lamps to contemplatives & brahmans that he experiences the five
“Then there is the case where a certain person refrains from taking
life… and has right views. And he gives food, drink, cloth, vehicles,
brahmans. With the break-up of the body, after death, he reappears in the
refrained from taking what is not given… and had right views that he
reappears in the company of devas. And it’s because he gave food, drink,
sensuality. But at any rate, brahman, the donor does not go without reward.”
“It’s amazing, Master Gotama, it’s astounding, how it’s enough to make
one want to give a gift, enough to make one want to make an offering, where
31
the donor does not go without reward.”
“That’s the way it is, brahman. That’s the way it is. The donor does not
go without reward.”
upright what was overturned, to reveal what was hidden, to show the way to
one who was lost, or to carry a lamp into the dark so that those with eyes
could see forms, in the same way has Master Gotama—through many lines
remember me as a lay follower who has gone to him for refuge, from this
NOT E S
1. The Vinaya counts as one’s relatives all those related back through seven
generations past one’s grandparents—in other words, all those descended from one’s
great-great-great-great-great-great-great-grandparents.
Similarly, “ornaments” for elephants, horses, & cattle might consist of attractive
markings.
— AN 10:177
Then Ven. Sariputta, together with the lay followers from Campa, went
to the Blessed One and on arrival, having bowed down to him, sat to one
side. As he was sitting there, he said to the Blessed One: “Might there be
the case where a person gives a gift of a certain sort and it does not bear
great fruit or great benefit, whereas another person gives a gift of the same
“Why, lord…?”
“Sariputta, there is the case where a person gives a gift seeking his own
profit, with a mind attached [to the reward], seeking to store up for himself
[with the thought], ‘I’ll enjoy this after death.’ He gives his gift—food,
32
drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter,
“Yes, lord.”
“Having given this gift seeking his own profit—with a mind attached
[to the reward], seeking to store up for himself, [with the thought], ‘I’ll
enjoy this after death’—on the break-up of the body, after death, he
reappears in the company of the Four Great Kings. Then, having exhausted
that action, that power, that status, that sovereignty, he is a returner, coming
“Then there is the case of a person who gives a gift not seeking his
own profit, not with a mind attached [to the reward], not seeking to store up
for himself, nor [with the thought], ‘I’ll enjoy this after death.’ Instead, he
gives a gift with the thought, ‘Giving is good.’ He gives his gift—food,
“Yes, lord.”
“Having given this gift with the thought, ‘Giving is good,’ on the
break-up of the body, after death, he reappears in the company of the devas
of the Thirty-three. Then, having exhausted that action, that power, that
thought, ‘This was given in the past, done in the past, by my father &
grandfather. It would not be right for me to let this old family custom be
the company of the devas of the Hours. Then, having exhausted that action,
that power, that status, that sovereignty, he is a returner, coming back to this
world.
are not well-off. It would not be right for me, being well-off, not to give a
gift to those who are not well-off’ … on the break-up of the body, after
33
exhausted that action, that power, that status, that sovereignty, he is a
“Or, instead… he gives a gift with the thought, ‘Just as there were the
—in the same way will this be my distribution of gifts’ … on the break-up
of the body, after death, he reappears in the company of the devas who
delight in creation. Then, having exhausted that action, that power, that
“Or, instead… he gives a gift with the thought, ‘When this gift of mine
is given, it makes the mind serene. Gratification & joy arise’ … on the
break-up of the body, after death, he reappears in the company of the devas
who have power over the creations of others. Then, having exhausted that
action, that power, that status, that sovereignty, he is a returner, coming back
to this world.
“Or, instead of thinking, ‘When this gift of mine is given, it makes the
mind serene. Gratification & joy arise,’ he gives a gift with the thought,
‘This is an ornament for the mind, a support for the mind.’ He gives his gift
“Yes, lord.”
“Having given this, not seeking his own profit, not with a mind
attached [to the reward], not seeking to store up for himself, nor [with the
—nor with the thought, ‘This was given in the past, done in the past,
by my father & grandfather. It would not be right for me to let this old
—nor with the thought, ‘I am well-off. These are not well-off. It would
not be right for me, being well-off, not to give a gift to those who are not
well-off,’ nor with the thought, ‘Just as there were the great sacrifices of the
34
Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu—in the same way this
—nor with the thought, ‘When this gift of mine is given, it makes the
—but with the thought, ‘This is an ornament for the mind, a support
for the mind’—on the break-up of the body, after death, he reappears in the
“This, Sariputta, is the cause, this is the reason, why a person gives a
gift of a certain sort and it does not bear great fruit or great benefit, whereas
another person gives a gift of the same sort and it bears great fruit and great
benefit.” — AN 7:49
result of that gift ripens—is rich, with much wealth, with many possessions.
like complexion.
ripens—is rich, with much wealth, with many possessions. And his
children, wives, slaves, servants, and workers listen carefully to him, lend
ripens—is rich, with much wealth, with many possessions. And his goals
of that gift ripens—is rich, with much wealth, with many possessions. And
his mind inclines to the enjoyment of the five strings of lavish sensuality.
35
“Having given a gift without adversely affecting himself or others, he—
wherever the result of that gift ripens—is rich, with much wealth, with
many possessions. And not from anywhere does destruction come to his
property—whether from fire, from water, from kings, from thieves, or from
hateful heirs.
“There are these five seasonable gifts. Which five? One gives to a
newcomer. One gives to one going away. One gives to one who is ill. One
gives in time of famine. One sets the first fruits of field & orchard in front of
those who are virtuous. These are the five seasonable gifts.”
—straightened, Such—
or give assistance,
indigents, hoboes, paupers, & beggars. And in that donation he gave food of
this sort: unhusked rice porridge together with pickle brine. And he gave
rough cloth with knotted fringe. Now a brahman youth named Uttara was
36
Prince Payasi in this life, but not in the next.” Prince Payasi heard that
Uttara, when giving the donation, dedicated it in this way: “Through this
donation may I be associated with Prince Payasi in this life, but not in the
next.” So, having summoned him, he said to him, “Is it true, dear boy, that
when giving the donation you dedicated in this way: ‘Through this donation
may I be associated with Prince Payasi in this life, but not in the next’?”
“Yes, sir.”
“But why do you dedicate it in this way…? Don’t we who wish to gain
“But, sir, the food in the donation is like this: unhusked rice porridge
together with pickle brine. You wouldn’t want to touch it with your foot,
much less eat it. And the rough cloth with knotted fringe: You wouldn’t
want to touch it with your foot, much less wear it. You are dear & charming
to us, so how can we connect what is dear & charming with what is not
charming?”
“Then in that case, my dear boy, establish [a donation with] the sort of
donation with] the sort of food that Prince Payasi ate and the sort of cloth
that Prince Payasi wore. Then Prince Payasi—having given the donation
inattentively, having given the donation not with his own hand, having given
company of the devas of the Four Great Kings in the empty Serisaka palace.
But Uttara, the brahman youth who was the superintendent of the donation
—having given the donation attentively, having given the donation with his
own hand, having given the donation thoughtfully, having given the
“And how is a donation endowed with six factors? There is the case
where the donor has three factors and the recipients have three. And which
37
are the donor’s three factors. There is the case where the donor, before
giving, is happy. While giving his/her mind is clear & confident. After
giving, he/she is gratified. There are the donor’s three factors. And which
are the recipients’ three factors? There is the case where the recipients are
free from passion or are practicing for the subduing of passion; they are free
of aversion or are practicing for the subduing of aversion; they are free of
delusion or are practicing for the subduing of delusion. These are the
recipients’ three factors.… Now, it is not easy to take the measure of the
merit of a donation thus endowed with six factors as ‘just this much
“Just as it is not easy to take the measure of the water in the great
immeasurable. In the same way, it is not easy to take the measure of the
merit of a donation thus endowed with six factors as ‘just this much
Then King Pasenadi Kosala went to the Blessed One in the middle of
the day and, on arrival, having bowed down to the Blessed One, sat to one
side. As he was sitting there the Blessed One said to him, “Well now, great
king, where are you coming from in the middle of the day?”
come from conveying his heirless fortune to the royal palace: ten million in
silver, to say nothing of the gold. But even though he was a money-lending
householder, his enjoyment of food was like this: he ate broken rice &
pickle brine. His enjoyment of clothing was like this: he wore three lengths
38
of hempen cloth. His enjoyment of a vehicle was like this: he rode in a
“That’s the way it is, great king. That’s the way it is. Once in the past
contemplative,’ he got up from his seat and left. After giving, though, he felt
regret: ‘It would have been better if my slaves or servants had eaten those
alms’.… Now, the result of his action in having provided alms for the Private
action he acted as money-lender seven times in this very same Savatthi. But
the result of his action in feeling regret after giving [those] alms—‘It would
have been better if my slaves or servants had eaten those alms’—was that
his mind didn’t lend itself to the lavish enjoyment of food, didn’t lend itself
to the lavish enjoyment of clothing, didn’t lend itself to the lavish enjoyment
of a vehicle, didn’t lend itself to the lavish enjoyment of the five strings of
sensuality.” — SN 3:20
friendly greetings & courtesies, he sat to one side. As he was sitting there,
he said to the Blessed One: “Master Gotama, I have heard that ‘Gotama the
others. Only to my disciples should a gift be given, and not to others. Only
what is given to me bears great fruit, and not what is given to others. Only
what is given to my disciples bears great fruit, and not what is given to the
disciples of others.”’ Now those who report this: Are they reporting the
Master Gotama’s actual words, are they not misrepresenting him with what
is unfactual, are they answering in line with the Dhamma, so that no one
whose thinking is in line with the Dhamma will have grounds for criticizing
bears great fruit, and not what is given to the disciples of others,” is not
39
reporting my actual words, is misrepresenting me with what is unfactual &
untrue.
the merit of the giver, an obstruction to the recipient’s gains, and prior to
that he undermines and harms his own self. Whoever prevents another from
cup into a village pool or pond, thinking, ‘May whatever animals live here
feed on this,’ that would be a source of merit, to say nothing of what is given
— AN 3:58
As he was sitting to one side, King Pasenadi Kosala said to the Blessed
unvirtuous one—bears great fruit. In that case, great king, I will ask you a
“What do you think, great king? There is the case where you have a
quick to flee. Would you take him on? Would you have any use for a man
like that?”
“No, lord, I wouldn’t take him on. I wouldn’t have any use for a man
like that.”
40
terrified, cowardly, quick to flee. Would you take him on? Would you have
“No, lord, I wouldn’t take him on. I wouldn’t have any use for a man
like that.”
“Now, what do you think, great king? There is the case where you have
not quick to flee. Would you take him on? Would you have any use for a
“Yes, lord, I would take him on. I would have use for a man like that.”
cowardly, not quick to flee. Would take you him on? Would you have any
“Yes, lord, I would take him on. I would have use for a man like that.”
“In the same way, great king. When someone has gone forth from the
abandoned five factors and is endowed with five, what is given to him bears
great fruit.
desire… ill will… sloth & drowsiness… restlessness & anxiety ...
uncertainty. These are the five factors he has abandoned. And with which
vision of release of one beyond training. These are the five factors with
which he is endowed.
“What is given to one who has abandoned five factors and is endowed
That is what the Blessed One said. Having said that, the One Well-
41
“As a king intent on battle
archery skills,
persistence,
& strength,
a coward;
composure
& patience,
even though
pleasant hermitages
in dry forests
straightforward.
Just as a hundred-peaked,
lightning-garlanded,
thundering cloud,
even so
42
wise,
satisfies wayfarers
‘Give to them!
Give!’
he says.
That
is his thunder,
abundant,
This was said by the Blessed One, said by the Arahant, so I have
heard: “There are these three supreme objects of confidence. Which three?
Awakened One have confidence in what is supreme; and for those with
“Among whatever fabricated qualities there may be, the noble eightfold
path—right view, right resolve, right speech, right action, right livelihood,
43
right effort, right mindfulness, right concentration—is considered supreme.
Those who have confidence in the quality of the noble path have confidence
in what is supreme; and for those with confidence in the supreme, supreme
is the result.
noble disciples] when taken as pairs, the eight when taken as persons. Those
who have confidence in the Sangha have confidence in what is supreme; and
for those with confidence in the supreme, supreme will be the result.
With
confidence,
to be supreme,
unsurpassed
in deserving offerings;
bliss;
unsurpassed
as a field of merit;
status, honor,
in supreme Dhamma,
rejoices,
44
having attained the supreme. — Iti 90
This was said by the Blessed One, said by the Arahant, so I have
heard: “There are these two kinds of gifts: a gift of material things & a gift
of the Dhamma. Of the two, this is supreme: a gift of the Dhamma. There
are these two kinds of sharing: sharing of material things & sharing of the
Dhamma. Of the two, this is supreme: sharing of the Dhamma. There are
these two kinds of assistance: assistance with material things & assistance
with the Dhamma. Of the two, this is supreme: help with the Dhamma.”
wise, discerning—
“It’s not easy to teach the Dhamma to others, Ananda. The Dhamma
should be taught to others only when five qualities are established within the
“The Dhamma should be taught with the thought, ‘I will speak step-
by-step’ … ‘I will speak explaining the sequence [of cause & effect]’ … ‘I
will speak out of compassion’ … ‘I will speak not for the purpose of
— AN 5:159
A deva:
45
“A giver of what is a giver of strength?
The Buddha:
is a giver of
46
Sila: Virtue
themselves. — Dhp 145
an island
no flood
“And what is the treasure of virtue? There is the case where a disciple
of the noble ones abstains from taking life, abstains from stealing, abstains
virtue.” — AN 7:6
from taking what is not given… from sexual misconduct … from lying…
47
chatter is skillful. Lack of covetousness… lack of ill will… right views are
Then King Pasenadi Kosala, descending from the palace, went to the
Blessed One and, on arrival, having bowed down to him, sat to one side. As
he was sitting there, he said to the Blessed One: “Just now I was together
with Queen Mallika in the upper palace. I said to her, ‘Is there anyone more
than myself. And what about you, your majesty? Is there anyone more dear
occasion exclaimed:
than yourself.
“There is the case where a disciple of the noble ones reflects thus: ‘I
love life and don’t love death. I love happiness and abhor pain. If I—loving
life and not loving death, loving happiness and abhorring pain—were to be
killed, that would be displeasing & disagreeable to me. And if I were to kill
another who loves life and doesn’t love death, who loves happiness and
abhors pain, that would be displeasing & disagreeable to the other. What is
Reflecting in this way, he refrains from taking life, gets others to refrain
48
from taking life, and speaks in praise of refraining from taking life. In this
take from me what I haven’t given, that would be displeasing & disagreeable
someone were to address me with idle chatter, that would be displeasing &
disagreeable to me. And if I were to address another with idle chatter, that
he refrains from idle chatter, gets others to refrain from idle chatter, and
not open to suspicion, will never be open to suspicion, and are unfaulted by
life, abstains from taking life. In doing so, he gives freedom from danger,
oppression.…
misconduct.…
49
“Abandoning lying, he abstains from lying.…
oppression.… This is the fifth gift, the fifth great gift—original, long-
— AN 8:39
—anything, anywhere—
50
Any householder who approves of this Dhamma
nor have others drink it, nor condone its being drunk,
threefold. And how is cleansing with regard to the body threefold? There is
the case where a certain person, abandoning the taking of life, abstains from
the taking of life. He dwells with his rod laid down, his knife laid down,
Abandoning the taking of what is not given, he abstains from taking what is
not given. He does not take the ungiven property of another, whether in a
involved with those who are protected by their mothers, their fathers, their
brothers, their sisters, their relatives, or their Dhamma; those with husbands,
another man. This is how cleansing with regard to the body is threefold.
“And how is cleansing with regard to speech fourfold? There is the case
where a certain person, abandoning false speech, abstains from false speech.
asked as a witness, ‘Come and tell, good man, what you know’: If he doesn’t
hasn’t seen, he says, ‘I haven’t seen.’ If he has seen, he says, ’I have seen.’
Thus he doesn’t consciously tell a lie for his own sake, for the sake of
abstains from divisive speech. What he has heard here he does not tell there
to break those people apart from these people here. What he has heard there
51
he does not tell here to break these people apart from those people there.
Thus reconciling those who have broken apart or cementing those who are
speech. He speaks words that are soothing to the ear, that are affectionate,
that go to the heart, that are polite, appealing & pleasing to people at large.
speaks what is factual, what is in accordance with the goal, the Dhamma,
circumscribed, connected with the goal. This is how cleansing with regard
to speech is fourfold.
“And how is cleansing with regard to the mind threefold? There is the
case where a certain person is not covetous. He does not covet the property
beings—free from animosity, free from oppression, and free from trouble—
look after themselves with ease.’ He has right views and an unperverted
sacrificed. There are fruits and results of good and bad actions. There is this
world and the next world. There is mother and father. There are
living rightly and practicing rightly, proclaim this world and the next after
having directly known and realized it for themselves.’ This is how cleansing
As he was sitting to one side, King Pasenadi Kosala said to the Blessed
One: “Just now, lord, while I was alone in seclusion, this train of thought
squadron of infantry troops might protect them, still they leave themselves
52
internal one. Therefore they leave themselves unprotected. But those who
engage in good bodily conduct, good verbal conduct, & good mental
nor a squadron of infantry troops might protect them, still they have
“That’s the way it is, great king! That’s the way it is! Those who engage
squadron of infantry troops might protect them, still they leave themselves
internal one. Therefore they leave themselves unprotected. But those who
engage in good bodily conduct, good verbal conduct, & good mental
nor a squadron of infantry troops might protect them, still they have
That is what the Blessed One said. Having said that, the One Well-
good is restraint everywhere.
Restrained everywhere,
conscientious,
As he was sitting to one side, King Pasenadi Kosala said to the Blessed
One: “Just now, lord, as I was sitting in judgment, I saw that even affluent
53
& property, with vast amounts of gold & silver, vast amounts of valuables &
sensuality as the cause, sensuality as the reason, simply for the sake of
sensuality. Then, the thought occurred to me: ‘I’ve had enough of this
judging! Let some other fine fellow be known for his judgments!’”
“That’s the way it is, great king! That’s the way it is! Even affluent
with sensuality as the cause, sensuality as the reason, simply for the sake of
That is what the Blessed One said. Having said that, the One Well-
This was said by the Blessed One, said by the Arahant, so I have
heard: “For the person who transgresses in one thing, I tell you, there is no
evil deed that is not to be done. Which one thing? This: telling a deliberate
lie.”
there’s no evil
“Monks, there are these five kinds of loss. Which five? Loss of
relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in
54
terms of views. It’s not by reason of loss of relatives, loss of wealth, or loss
through disease that beings—with the break-up of the body, after death—
of loss in terms of virtue and loss in terms of views that beings—with the
destination, a lower realm, hell. These are the five kinds of loss.
“There are these five ways of being consummate. Which five? Being
without becoming delirious.… With the break-up of the body, after death,
This was said by the Blessed One, said by the Arahant, so I have
heard: “Aspiring to these three forms of bliss, a wise person should guard
his virtue. Which three? [Thinking,] ‘May praise come to me,’ a wise person
should guard his virtue. [Thinking,] ‘May wealth come to me,’ a wise
person should guard his virtue. [Thinking,] ‘At the break-up of the body,
55
should guard his virtue. Aspiring to these three forms of bliss, a wise person
Intelligent,
praise;
in heaven.
grows.
that sort.
so it is
56
if you seek out fools.
so it is
the enlightened.
So,
“And how is one an individual who practices for his own benefit but
not for that of others? There is the case where a certain individual himself
abstains from the taking of life but doesn’t encourage others in undertaking
abstinence from the taking of life. He himself abstains from stealing but
heedlessness. That’s how one is an individual who practices for his own
“And how is one an individual who practices for the benefit of others
but not for his own? There is the case where a certain individual himself
57
doesn’t abstain from the taking of life but encourages others in undertaking
abstinence from the taking of life. [Similarly with abstaining from stealing,
sexual misconduct, lying, & intoxicants that cause heedlessness.] That’s how
one is an individual who practices for the benefit of others but not for his
own.
“And how is one an individual who practices neither for his own
benefit nor for that of others? There is the case where a certain individual
himself doesn’t abstain from the taking of life and doesn’t encourage others
heedlessness.] That’s how one is an individual who practices neither for his
“And how is one an individual who practices for his own benefit and
for that of others? There is the case where a certain individual himself
abstinence from the taking of life. He himself abstains from stealing and
one is an individual who practices for his own benefit and for that of
others.” — AN 4:99
All
all
yourself,
All
58
tremble at the rod,
all
yourself,
no contention. — Dhp 129–134
burned down.
59
At the break-up of the body,
reappears in
hell. — Dhp 137–140
“There are four kinds of person to be found in the world. Which four?
There is the case where a certain person takes life, takes what is not given
“But there is also the case where a certain person takes life… holds
wrong views [yet], on the break-up of the body, after death, he reappears in
“And there is the case where a certain person abstains from taking life,
abstains from taking what is not given… is not covetous, not malevolent, &
holds right views. On the break-up of the body, after death, he reappears in a
“But there is also the case where a certain person abstains from taking
life, abstains from taking what is not given… is not covetous, not
malevolent, & holds right views [yet], on the break-up of the body, after
“In the case of the person who takes life… [yet] on the break-up of the
he adopted & carried out right views. Because of that, on the break-up of
But as for the results of taking life… holding wrong views, he will feel them
either right here & now, or later [in this lifetime], or following that.…
“In the case of the person who abstains from taking life… but on the
destination, a lower realm, hell: Either earlier he performed evil kamma that
60
is to be felt as painful, or later he performed evil kamma that is to be felt as
painful, or at the time of death he adopted & carried out wrong views.
deprivation, a bad destination, a lower realm, hell. But as for the results of
abstaining from taking life… holding right views, he will feel them either
right here & now, or later [in this lifetime], or following that.” — MN 136
doctrine & view like this: ‘All those who kill living beings experience pain
& distress in the here & now. All those who take what is not given… who
engage in sexual misconduct… who tell lies experience pain & distress in
“Now there is the case where a certain person is seen garlanded &
adorned, freshly bathed & groomed, with hair & beard trimmed, enjoying
the sensualities of women as if he were a king. They ask about him: ‘My
good man, what has this man done that he has been garlanded & adorned…
as if he were a king?’ They answer: ‘My good man, this man attacked the
king’s enemy and took his life. The king, gratified with him, rewarded him.
“Then there is the case where a certain person is seen bound with a
stout rope with his arms pinned tightly against his back, his head shaved
crossroads, evicted through the south gate, and beheaded to the south of the
city. They ask about him: ‘My good man, what has this man done that he is
bound with a stout rope… and beheaded to the south of the city?’ They
answer: ‘My good man, this man, an enemy of the king, has taken the life of
a man or a woman. That is why the rulers, having had him seized, inflicted
“Now, what do you think, headman: Have you ever seen or heard of
such a case?”
“I have seen this, lord, have heard of it, and will hear of it (again in the
future).”
61
“So, headman, when those contemplatives & brahmans who hold a
doctrine and view like this say: ‘All those who kill living beings experience
pain & distress in the here & now,’ do they speak truthfully or falsely?” —
“Falsely, lord.”
“And those who babble empty falsehood: are they moral or immoral?”
— “Immoral, lord.”
“And those who are immoral and of evil character: are they practicing
“And those who are practicing wrongly: do they hold wrong view or
— “No, lord.”
garlanded & adorned… as if he were a king. They ask about him: ‘My good
man, what has this man done that he has been garlanded & adorned… as if
he were a king?’ They answer: ‘My good man, this man attacked the king’s
enemy and stole a treasure. The king, gratified with him, rewarded him.…’
“Then there is the case where a certain person is seen bound with a
stout rope… and beheaded to the south of the city. They ask about him: ‘My
good man, what has this man done that he is bound with a stout rope… and
beheaded to the south of the city?’ They answer: ‘My good man, this man,
village or a forest.…’
“Then there is the case where a certain person is seen garlanded &
adorned… as if he were a king. They ask about him: ‘My good man, what
has this man done that he has been garlanded & adorned … as if he were a
king?’ They answer: ‘My good man, this man seduced the wives of the
king’s enemy.…’
“Then there is the case where a certain person is seen bound with a
stout rope… and beheaded to the south of the city. They ask about him: ‘My
good man, what has this man done that he is bound with a stout rope… and
beheaded to the south of the city?’ They answer: ‘My good man, this man
62
“Then there is the case where a certain person is seen garlanded &
adorned… as if he were a king. They ask about him: ‘My good man, what
has this man done that he has been garlanded & adorned … as if he were a
king?’ They answer: ‘My good man, this man made the king laugh with a
lie…’
“Then there is the case where a certain person is seen bound with a
stout rope… and beheaded to the south of the city. They ask about him: ‘My
good man, what has this man done that he is bound with a stout rope… and
beheaded to the south of the city?’ They answer: ‘My good man, this man
lie. That is why the rulers, having had him seized, inflicted such a
“Now what do you think, headman: Have you ever seen or heard of
such a case?”
“I have seen this, lord, have heard of it, and will hear of it (again in the
future).”
doctrine & view like this, say: ‘All those who tell lies experience pain &
proper to place confidence in those who hold wrong view?” — “No, lord.”
— SN 42:13
the realm of the hungry shades. The slightest of all the results coming from
the taking of life is that, when one becomes a human being, it leads to a
that leads to hell, leads to rebirth as a common animal, leads to the realm of
the hungry shades. The slightest of all the results coming from stealing is
that, when one becomes a human being, it leads to the loss of one’s wealth.
63
the realm of the hungry shades. The slightest of all the results coming from
the realm of the hungry shades. The slightest of all the results coming from
the realm of the hungry shades. The slightest of all the results coming from
the realm of the hungry shades. The slightest of all the results coming from
unappealing sounds.
that leads to hell, leads to rebirth as a common animal, leads to the realm of
the hungry shades. The slightest of all the results coming from idle chatter is
that, when one becomes a human being, it leads to words that aren’t worth
taking to heart.
common animal, leads to the realm of the hungry shades. The slightest of all
the results coming from drinking fermented & distilled liquors is that, when
to the Blessed One and on arrival, having bowed down to him, sat to one
side. As he was sitting there the Blessed One said to him: “Headman, how
64
“Nigantha Nataputta teaches the Dhamma to his disciples in this way,
lord: ‘All those who take life are destined for the plane of deprivation, are
destined for hell. All those who steal.… All those who indulge in sexual
misconduct.… All those who tell lies are destined for the plane of
deprivation, are destined for hell. Whatever one keeps doing frequently, by
that is one led [to a state of rebirth].’ That’s how Nigantha Nataputta teaches
“If it’s true that ‘Whatever one keeps doing frequently, by that is one
led [to a state of rebirth],’ then no one is destined for the plane of
What do you think, headman: If a man is one who takes life, then taking
into consideration time spent doing & not doing, whether by day or by night,
which time is more: the time he spends taking life or the time he spends not
taking life?”
“… the time he spends taking life is less, lord, and the time he spends
not taking life is certainly more. If it’s true that ‘Whatever one keeps doing
frequently, by that is one led [to a state of rebirth],’ then no one is destined
Nataputta’s words.”
sexual misconduct… tells lies, then taking into consideration time spent
doing & not doing, whether by day or by night, which time is more: the time
“… the time he spends telling lies is less, lord, and the time he spends
not telling lies is certainly more. If it’s true that ‘Whatever one keeps doing
frequently, by that is one led [to a state of rebirth],’ then no one is destined
Nataputta’s words.”
doctrine, holds this view: ‘All those who take life are destined for the plane
of deprivation, are destined for hell. All those who steal.… All those who
indulge in sexual misconduct.… All those who tell lies are destined for the
plane of deprivation, are destined for hell.’ A disciple has faith in that
65
teacher, and the thought occurs to him, ‘Our teacher holds this doctrine,
holds this view: “All those who take life are destined for the plane of
deprivation, are destined for hell.” There are living beings that I have killed.
fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon
“[The thought occurs to him,] ‘Our teacher holds this doctrine, holds
this view: ‘All those who steal.… All those who indulge in sexual
misconduct.… All those who tell lies are destined for the plane of
deprivation, are destined for hell.’ There are lies that I have told. I, too, am
destined for the plane of deprivation, am destined for hell.’ He fastens onto
that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of
teacher of human & divine beings, awakened, blessed. He, in various ways,
criticizes & censures the taking of life, and says, ‘Abstain from taking life.’
“A disciple has faith in that teacher and reflects: ‘The Blessed One in a
variety of ways criticizes & censures the taking of life, and says, “Abstain
from taking life.” There are living beings that I have killed, to a greater or
lesser extent. That was not right. That was not good. But if I become
remorseful for that reason, that evil deed of mine will not be undone.’ So,
reflecting thus, he abandons right then the taking of life, and in the future
refrains from taking life. This is how there comes to be the abandoning of
that evil deed. This is how there comes to be the transcending of that evil
deed.
66
“[He reflects:] ‘The Blessed One in a variety of ways criticizes &
says, “Abstain from the telling of lies.” There are lies I have told, to a greater
or lesser extent. That was not right. That was not good. But if I become
remorseful for that reason, that evil deed of mine will not be undone.’ So,
reflecting thus, he abandons right then the telling of lies, and in the future
refrains from telling lies. This is how there comes to be the abandoning of
that evil deed. This is how there comes to be the transcending of that evil
deed.” — SN 42:8
On one occasion the Blessed One was staying near Nalanda in the
Blessed One and on arrival, having bowed down to him, sat to one side. As
he was sitting there he said to the Blessed One: “The brahmans of the
Western lands, lord—those who carry water pots, wear garlands of water
plants, purify with water, & worship fire—can take [the spirit of] a dead
person, lift it out, instruct it, & send it to heaven. But the Blessed One,
worthy & rightly self-awakened, can arrange it so that all the world, at the
world.”
“Very well, then, headman, I will question you on this matter. Answer
as you see fit. What do you think: There is the case where a man is one who
takes life, steals, indulges in sexual misconduct; is a liar, one who speaks
divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-
will, & holds to wrong views. Then a great crowd of people, gathering &
congregating, would pray, praise, & circumambulate with their hands palm-
to-palm over the heart [saying,] ‘May this man, at the break-up of the body,
of that great crowd of people—at the break-up of the body, after death,
“No, lord.”
67
“Suppose a man were to throw a large boulder into a deep lake of
water, and a great crowd of people, gathering & congregating, would pray,
praise, & circumambulate with their hands palm-to-palm over the heart
[saying,] ‘Rise up, O boulder! Come floating up, O boulder! Come float to
“No, lord.”
“So it is with any man who takes life, steals, indulges in sexual
misconduct; is a liar, one who speaks divisive speech, harsh speech, & idle
chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Even
praise, & circumambulate with their hands palm-to-palm over the heart—
[saying,] ‘May this man, at the break-up of the body, after death, reappear in
realm, hell.
“Now what do you think: There is the case where a man is one who
refrains from taking life, from stealing, & from indulging in sexual
harsh speech, & from idle chatter; he is not greedy, bears no thoughts of ill-
will, & holds to right view. Then a great crowd of people, gathering &
congregating, would pray, praise, & circumambulate with their hands palm-
to-palm over the heart [saying,] ‘May this man, at the break-up of the body,
What do you think: Would that man—because of the prayers, praise, &
hell?”
“No, lord.”
“Suppose a man were to throw a jar of ghee or a jar of oil into a deep
lake of water, where it would break. There the shards & jar-fragments would
go down, while the ghee or oil would come up. Then a great crowd of
68
people, gathering & congregating, would pray, praise, & circumambulate
with their hands palm-to-palm over the heart [saying,] ‘Sink, O ghee/oil!
“No, lord.”
“So it is with any man who refrains from taking life, from stealing, &
divisive speech, from harsh speech, & from idle chatter; is not greedy, bears
no thoughts of ill-will, & holds to right view. Even though a great crowd of
with their hands palm-to-palm over the heart—[saying,] ‘May this man, at
— SN 42:6
69
Bhavana: Meditation
This was said by the Blessed One, said by the Arahant, so I have
heard: “All the grounds for making merit leading to spontaneously arising
“Just as the radiance of all the stars does not equal one-sixteenth of the
dazzles, even so, all the grounds for making merit leading to spontaneously
“Just as in the last month of the rains, in autumn, when the sky is clear
& cloudless, the sun, on ascending the sky, overpowers the space immersed
in darkness, shines, blazes, & dazzles, even so, all the grounds for making
“Just as in the pre-dawn darkness the morning star shines, blazes, &
dazzles, even so, all the grounds for making merit leading to spontaneously
of acquisitions.
70
for even
one
being,
a mind of sympathy
for
all
beings,
an abundance of merit.
one sixteenth
one sixteenth
One who
neither kills
neither conquers,
at all. — Iti 27
71
grounding, steadied, consolidated, and well-undertaken, eleven benefits can
“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to
human beings, dear to non-human beings. Devas protect one. Neither fire,
poison, nor weapons can touch one. One’s mind gains concentration quickly.
“And what are the roots of skillful things? Lack of greed is a root of
a root of skillful things. These are termed the roots of skillful things.”
— MN 9
some of them bowed down to the Blessed One and sat to one side. Some of
friendly greetings & courtesies, sat to one side. Some of them sat to one side
having saluted him with their hands palm-to-palm over their hearts. Some of
them sat to one side having announced their name & clan. Some of them sat
As they sat there, the Kalamas of Kesaputta said to the Blessed One,
“Lord, there are some contemplatives & brahmans who come to Kesaputta.
They expound & glorify their own doctrines, but as for the doctrines of
others, they deprecate them, revile them, show contempt for them, &
Kesaputta. They expound & glorify their own doctrines, but as for the
doctrines of others, they deprecate them, revile them, show contempt for
them, & disparage them. They leave us absolutely uncertain & in doubt:
72
“Of course you are uncertain, Kalamas. Of course you are in doubt.
When there are reasons for doubt, uncertainty is born. So in this case,
our teacher.’ When you know for yourselves that, ‘These qualities are
the wise; these qualities, when undertaken & carried out, lead to harm & to
greed, kills living beings, takes what is not given, goes after another
person’s wife, tells lies, and induces others to do likewise, all of which is for
“Yes, lord.”
contemplative is our teacher.” When you know for yourselves that, “These
qualities are unskillful; these qualities are blameworthy; these qualities are
criticized by the wise; these qualities, when undertaken & carried out, lead
to harm & to suffering”—then you should abandon them.’ Thus was it said.
contemplative is our teacher.’ When you know for yourselves that, ‘These
qualities are skillful; these qualities are blameless; these qualities are
praised by the wise; these qualities, when undertaken & carried out, lead to
73
“What do you think, Kalamas? When lack of greed arises in a person,
“And this ungreedy person, not overcome by greed, his mind not
possessed by greed, doesn’t kill living beings, take what is not given, go
after another person’s wife, tell lies, or induce others to do likewise, all of
“Yes, lord.”
contemplative is our teacher.” When you know for yourselves that, “These
qualities are skillful; these qualities are blameless; these qualities are
praised by the wise; these qualities, when undertaken & carried out, lead to
welfare & to happiness”—then you should enter & remain in them.’ Thus
the first direction [the east]—as well as the second direction, the third, & the
above, below, & all around, everywhere & in every respect the all-
empathetic joy. Thus he keeps pervading above, below, & all around,
74
everywhere & in every respect the all-encompassing world with an
thus free from hostility, free from ill will, undefiled, & pure—acquires four
“‘If there is a world after death, if there is the fruit of actions rightly &
wrongly done, then this is the basis by which, with the break-up of the body,
rightly & wrongly done, then here in the present life I look after myself with
ease—free from hostility, free from ill will, free from trouble.’ This is the
“‘If evil is done through acting, still I have willed no evil for anyone.
Having done no evil action, from where will suffering touch me?’ This is the
“‘But if no evil is done through acting, then I can assume myself pure
“One who is a disciple of the noble ones—his mind thus free from
hostility, free from ill will, undefiled, & pure—acquires these four
Then a large number of monks went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As they were sitting there they
said to him, “Lord, just now in Savatthi a certain monk died after having
75
“Then it’s certain, monks, that that monk didn’t suffuse the four royal
snake lineages with a mind of good will. For if he had suffused the four
royal snake lineages with a mind of good will, he would not have died after
having been bitten by a snake. Which four? The Virupakkha royal snake
lineage, the Erapatha royal snake lineage, the Chabyaputta royal snake
lineage, the Dark Gotamaka royal snake lineage. It’s certain that that monk
didn’t suffuse these four royal snake lineages with a mind of good will. For
if he had suffused these four royal snake lineages with a mind of good will,
he would not have died after having been bitten by a snake. I allow you,
monks, to suffuse these four royal snake lineages with a mind of good will
all beings
76
There is a measure to creeping things:
I pay homage
homage
to the seven
“Monks, there are these five aspects of speech by which others may
Others may address you in a timely way or an untimely way. They may
address you with what is true or what is false. They may address you in an
affectionate way or a harsh way. They may address you in a beneficial way
or an unbeneficial way. They may address you with a mind of good will or
with inner hate. In any event, you should train yourselves: ‘Our minds will
that person’s welfare, with a mind of good will, and with no inner hate. We
will keep pervading him with an awareness imbued with good will and,
immeasurable, free from hostility, free from ill will.’ That’s how you should
train yourselves.
“Suppose that a man were to come along carrying a hoe & a basket,
saying, ‘I will make this great earth be without earth.’ He would dig here &
there, scatter soil here & there, spit here & there, urinate here & there,
saying, ‘Be without earth. Be without earth.’ Now, what do you think—
“No, lord. Why is that? Because this great earth is deep & enormous. It
can’t easily be made to be without earth. The man would reap only a share
77
of weariness & disappointment.”
“In the same way, monks, there are these five aspects of speech by
which others may address you: timely or untimely, true or false, affectionate
hate. Others may address you in a timely way or an untimely way. They may
address you with what is true or what is false. They may address you in an
affectionate way or a harsh way. They may address you in a beneficial way
or an unbeneficial way. They may address you with a mind of good will or
with inner hate. In any event, you should train yourselves: ‘Our minds will
that person’s welfare, with a mind of good will, and with no inner hate. We
will keep pervading him with an awareness imbued with good will and,
with an awareness imbued with good will equal to the great earth—
abundant, expansive, immeasurable, free from hostility, free from ill will.’
“No, lord. Why is that? Because space is formless & featureless. It’s
not easy to draw pictures there and to make them appear. The man would
“In the same way, monks, there are these five aspects of speech by
which others may address you.… In any event, you should train yourselves:
‘Our minds will be unaffected and we will say no evil words. We will
remain sympathetic to that person’s welfare, with a mind of good will, and
with no inner hate. We will keep pervading him with an awareness imbued
with good will and, beginning with him, we will keep pervading the all-
78
“Suppose that a man were to come along carrying a burning grass torch
and saying, ‘With this burning grass torch I will heat up the river Ganges
and make it boil.’ Now, what do you think—would he, with that burning
“No, lord. Why is that? Because the river Ganges is deep & enormous.
It’s not easy to heat it up and make it boil with a burning grass torch. The
“In the same way, monks, there are these five aspects of speech by
which others may address you.… In any event, you should train yourselves:
‘Our minds will be unaffected and we will say no evil words. We will
remain sympathetic to that person’s welfare, with a mind of good will, and
with no inner hate. We will keep pervading him with an awareness imbued
with good will and, beginning with him, we will keep pervading the all-
encompassing world with an awareness imbued with good will equal to the
through & through, soft, silky, free of rustling & crackling—and a man were
to come along carrying a stick or shard and saying, ‘With this stick or shard
I will take this catskin bag—beaten, well-beaten, beaten through & through,
soft, silky, free of rustling & crackling—and I will make it rustle & crackle.’
Now, what do you think—would he, with that stick or shard, take that
catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free
“No, lord. Why is that? Because the catskin bag is beaten, well-beaten,
beaten through & through, soft, silky, free of rustling & crackling. It’s not
easy to make it rustle & crackle with a stick or shard. The man would reap
“In the same way, monks, there are these five aspects of speech by
which others may address you.… In any event, you should train yourselves:
‘Our minds will be unaffected and we will say no evil words. We will
remain sympathetic to that person’s welfare, with a mind of good will, and
with no inner hate. We will keep pervading him with an awareness imbued
79
with good will and, beginning with him, we will keep pervading the all-
with a two-handled saw, he among you who let his heart get angered even at
that would not be doing my bidding. Even then you should train yourselves:
‘Our minds will be unaffected and we will say no evil words. We will
remain sympathetic, with a mind of good will, and with no inner hate. We
will keep pervading these people with an awareness imbued with good will
immeasurable, free from hostility, free from ill will.’ That’s how you should
train yourselves.
the saw, do you see any aspects of speech, slight or gross, that you could not
endure?”
“No, lord.”
80
may all beings be happy at heart.
long, large,
middling, short,
subtle, blatant,
an immeasurable heart
81
will lie in the womb. — Khp 9
The Blessed One said, “Once upon a time, monks, a bamboo acrobat,
having erected a bamboo pole, addressed his assistant, Frying Pan: ‘Come,
my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.’
“‘As you say, Master,’ Frying Pan answered the bamboo acrobat and,
“So then the bamboo acrobat said to his assistant, ‘Now you watch
after me, my dear Frying Pan, and I’ll watch after you. Thus, protecting one
another, watching after one another, we’ll show off our skill, receive our
“When he had said this, Frying Pan said to him, ‘But that won’t do at
all, Master. You watch after yourself, and I’ll watch after myself, and thus
our skill, receive our reward, and come down safely from the bamboo pole.’
“What Frying Pan, the assistant, said to her Master was the right way in
that case.
practiced with the thought, ‘I’ll watch after others.’ When watching after
yourself, you watch after others. When watching after others, you watch
after yourself.
“And how do you watch after others when watching after yourself?
oneself to it. This is how you watch after others when watching after
yourself.
“And how do you watch after yourself when watching after others?
through sympathy. This is how you watch after yourself when watching after
others.
with the thought, ‘I’ll watch after others.’ When watching after yourself, you
82
watch after others. When watching after others, you watch after yourself.”
— SN 47:19
empathetic joy, or equanimity]. When, wise & mindful, one has developed
Which five?
“The realization arises right within oneself that ‘I enter into this
“One sleeps easily, wakes easily, dreams no evil dreams. One is dear to
human beings, dear to non-human beings. The devas protect one. Neither
fire, poison, nor weapons can touch one. One’s mind gains concentration
83
“These are the eleven benefits that can be expected for one whose
undertaken.” — AN 11:16
right views.
pervading the first direction [the east] with an awareness imbued with good
will, likewise the second, likewise the third, likewise the fourth. Thus above,
below, & all around, everywhere, in its entirety, he keeps pervading the all-
Just as a strong conch-trumpet blower can notify the four directions without
any difficulty, in the same way, when awareness-release through good will is
thus developed, thus pursued, any deed done to a limited extent no longer
“That disciple of the noble ones… keeps pervading the first direction
likewise the second, likewise the third, likewise the fourth. Thus above,
below, & all around, everywhere, in its entirety, he keeps pervading the all-
Just as a strong conch-trumpet blower can notify the four directions without
is thus developed, thus pursued, any deed done to a limited extent no longer
84
“Monks, I don’t speak of the wiping out of intentional actions that have
been done & accumulated without [their results] having been experienced,
either in the here & now or in a further state hereafter. Nor do I speak of the
act of putting an end to suffering and stress without having experienced [the
1
results of] intentional actions that have been done & accumulated.
[the east] with an awareness imbued with good will, likewise the second,
likewise the third, likewise the fourth. Thus above, below, & all around,
mind of mine was limited & undeveloped. But now this mind of mine is
immeasurable & well developed. And whatever action that was done in a
measurable way does not remain there, does not linger there.’
“No, lord.”
“No, lord, for when one does no evil action, from where would he
touch suffering?”
taking this body along. Death, monks, is but a gap of a thought away. One
been done by this body born of action, that will all be experienced here [in
release through good will leads to non-returning for the monk who has
85
“That disciple of the noble ones—thus devoid of covetousness, devoid
[the east] with an awareness imbued with equanimity, likewise the second,
likewise the third, likewise the fourth. Thus above, below, & all around,
mind of mine was limited & undeveloped. But now this mind of mine is
immeasurable & well developed. And whatever action that was done in a
measurable way does not remain there, does not linger there.’
action?”
“No, lord.”
“No, lord, for when one does no evil action, from where would he
touch suffering?”
taking this body along. Death, monks, is but a gap of a thought away. One
been done by this body born of action, that will all be experienced here [in
release through equanimity leads to non-returning for the monk who has
Anguttara Tens and Elevens—notes that this sutta seems patched together from
various sources. As proof, he cites the abrupt breaks between this paragraph and the
next, and between the next and the one following it.
86
— AN 10:208
“Monks, for anyone who says, ‘In whatever way a person makes
there is no opportunity for the right ending of stress. But for anyone who
says, ‘When a person makes kamma to be felt in such & such a way, that is
how its result is experienced,’ there is the living of the holy life, there is the
individual takes him to hell. There is the case where the very same sort of
trifling deed done by another individual is experienced in the here & now,
“Now, a trifling evil deed done by what sort of individual takes him to
[according to MN 36, this means that pleasure can invade his mind and
suffering. A trifling evil deed done by this sort of individual takes him to
hell.
experienced in the here & now, and for the most part barely appears for a
the here & now, and for the most part barely appears for a moment.
“Suppose that a man were to drop a salt crystal into a small amount of
water in a cup. What do you think? Would the water in the cup become salty
“Yes, lord. Why is that? There being only a small amount of water in
the cup, it would become salty because of the salt crystal, and unfit to
drink.”
87
“Now suppose that a man were to drop a salt crystal into the River
Ganges. What do you think? Would the water in the River Ganges become
“No, lord. Why is that? There being a great mass of water in the River
Ganges, it would not become salty because of the salt crystal or unfit to
drink.”
“In the same way, there is the case where a trifling evil deed done by
one individual [the first] takes him to hell; and there is the case where the
very same sort of trifling deed done by the other individual is experienced in
the here & now, and for the most part barely appears for a moment.…
“There is the case where a certain person is thrown into jail for half a
dollar [kahapana], is thrown into jail for a dollar, is thrown into jail for one
hundred dollars. And there is the case where another person is not thrown
into jail for half a dollar, is not thrown into jail for a dollar, is not thrown
into jail for one hundred dollars. Now what sort of person is thrown into jail
for half a dollar… for a dollar… for one hundred dollars? There is the case
where a person is poor, of little wealth, of few possessions. This is the sort
of person who is thrown into jail for half a dollar… for a dollar… for one
hundred dollars. And what sort of person is not thrown into jail for half a
dollar… for a dollar… for one hundred dollars? There is the case where a
person is wealthy, with many belongings, many possessions. This is the sort
of person who is not thrown into jail for half a dollar.… for a dollar… for
“In the same way, there is the case where a trifling evil deed done by
one individual takes him to hell; and there is the case where the very same
sort of trifling deed done by the other individual is experienced in the here
& now, and for the most part barely appears for a moment.…
treat as he likes a certain person who steals a goat, but is not empowered to
beat or bind or slay or treat as he likes another person who steals a goat.
Now, when what sort of person has stolen a goat is the goat butcher
empowered to beat him or bind him or slay him or treat him as he likes?
There is the case where a person is poor, of little wealth, of few possessions.
88
This is the sort of person who, when he has stolen a goat, the goat butcher is
empowered to beat or bind or slay or treat as he likes. And when what sort
of person has stolen a goat is the goat butcher not empowered to beat him or
bind him or slay him or treat him as he likes? There is the case where a
king’s minister. This is the sort of person who, when he has stolen a goat,
the goat butcher is not empowered to beat or bind or slay or treat as he likes.
All he can do is go with his hands clasped before his heart and beg: ‘Please,
“In the same way, there is the case where a trifling evil deed done by
one individual takes him to hell; and there is the case where the very same
sort of trifling deed done by the other individual is experienced in the here
& now, and for the most part barely appears for a moment.
“Now, a trifling evil deed done by what sort of individual takes him to
experienced in the here & now, and for the most part barely appears for a
the here & now, and for the most part barely appears for a moment.
“Monks, for anyone who says, ‘In whatever way a person makes
there is no opportunity for the right ending of stress. But for anyone who
says, ‘When a person makes kamma to be felt in such & such a way, that is
how its result is experienced,’ there is the living of the holy life, there is the
89
“There is the case where a monk might say, ‘Although good will has
will keeps overpowering my mind.’ He should be told, ‘Don’t say that. You
shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not
right to misrepresent the Blessed One, and the Blessed One wouldn’t say
that. It’s impossible, there is no way that—when good will has been
still keep overpowering the mind. That possibility doesn’t exist, for this is
compassion has been developed, pursued, handed the reins, taken as a basis,
say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed
One, for it’s not right to misrepresent the Blessed One, and the Blessed One
has been developed, pursued, handed the reins, taken as a basis, steadied,
would still keep overpowering the mind. That possibility doesn’t exist, for
empathetic joy has been developed, pursued, handed the reins, taken as a
‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the
Blessed One, for it’s not right to misrepresent the Blessed One, and the
Blessed One wouldn’t say that. It’s impossible, there is no way that—when
empathetic joy has been developed, pursued, handed the reins, taken as a
doesn’t exist, for this is the escape from resentment: empathetic joy as an
awareness-release.’
90
“Furthermore, there is the case where a monk might say, ‘Although
equanimity has been developed, pursued, handed the reins, taken as a basis,
that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One,
for it’s not right to misrepresent the Blessed One, and the Blessed One
has been developed, pursued, handed the reins, taken as a basis, steadied,
still keep overpowering the mind. That possibility doesn’t exist, for this is
he may enter & remain in the beautiful liberation. I tell you, monks,
91
“There is the case where a monk develops mindfulness as a factor for
‘Infinite space,’ he enters & remains in the sphere of the infinitude of space.
the infinitude of space as its excellence—in the case of one who has
release.” — SN 46:54
92
“There is the case where an individual keeps pervading the first
direction [the east]—as well as the second direction, the third, & the fourth
above, below, & all around, everywhere & in every respect the all-
expansive, immeasurable, free from hostility, free from ill will. He savors
that, longs for that, finds satisfaction through that. Staying there—fixed on
that, dwelling there often, not falling away from that—then when he dies he
person, having stayed there, having used up all the life-span of those devas,
goes to hell, to the animal womb, to the state of the hungry shades. But a
disciple of the Blessed One, having stayed there, having used up all the life-
span of those devas, is unbound right in that state of being. This, monks, is
the difference, this the distinction, this the distinguishing factor, between an
“Again, there is the case where an individual keeps pervading the first
direction—as well as the second direction, the third, & the fourth—with an
dwelling there often, not falling away from that—then when he dies he
1
reappears in conjunction with the Abhassara [Radiant] devas. The
person, having stayed there, having used up all the life-span of those devas,
goes to hell, to the animal womb, to the state of the hungry shades. But a
disciple of the Blessed One, having stayed there, having used up all the life-
span of those devas, is unbound right in that state of being. This, monks, is
the difference, this the distinction, this the distinguishing factor, between an
2
person, when there is a destination, a reappearing.
“Again, there is the case where an individual keeps pervading the first
direction—as well as the second direction, the third, & the fourth—with an
93
dwelling there often, not falling away from that—then when he dies he
person, having stayed there, having used up all the life-span of those devas,
goes to hell, to the animal womb, to the state of the hungry shades. But a
disciple of the Blessed One, having stayed there, having used up all the life-
span of those devas, is unbound right in that state of being. This, monks, is
the difference, this the distinction, this the distinguishing factor, between an
“Again, there is the case where an individual keeps pervading the first
direction [the east]—as well as the second direction, the third, & the fourth
above, below, & all around, everywhere & in every respect the all-
abundant, expansive, immeasurable, free from hostility, free from ill will.
He savors that, longs for that, finds satisfaction through that. Staying there—
fixed on that, dwelling there often, not falling away from that—then when
mill person, having stayed there, having used up all the life-span of those
devas, goes to hell, to the animal womb, to the state of the hungry shades.
But a disciple of the Blessed One, having stayed there, having used up all
the life-span of those devas, is unbound right in that state of being. This,
monks, is the difference, this the distinction, this the distinguishing factor,
NOT E S
1. The Abhassara, Subhakinha, and Vehapphala devas are all Brahmas on the
level of form.
2. This sutta, read in conjunction with AN 4:123, has given rise to the belief
that the development of good will as an immeasurable state can lead only to the first
94
jhana, and that the next two immeasurable states—compassion and empathetic joy—
can lead, respectively, only to the second and third jhanas. However, as AN 8:63
shows below, all four immeasurable states can lead all the way to the fourth jhana.
The difference between that discourse and this lies in how the person practicing
these states relates to them. In that sutta, the person deliberately uses the state as a
basis for developing all the jhanas. In this sutta, the person simply enjoys the state
— AN 4:125
Then a certain monk went to the Blessed One and, on arrival, having
bowed down to him, sat to one side. As he was sitting there he said to the
Blessed One: “It would be good if the Blessed One would teach me the
Dhamma in brief so that, having heard the Dhamma from the Blessed One, I
“But it is in just this way that some worthless men make a request but
then, having been told the Dhamma, think they should tag along right
behind me.”
“May the Blessed One teach me the Dhamma in brief! May the One
understand the Blessed One’s words. It may well be that I will become an
“Then, monk, you should train yourself thus: ‘My mind will be
have arisen, will remain consuming the mind.’ That’s how you should train
yourself.
should train yourself. When you have developed this concentration in this
way, you should develop this concentration with directed thought &
95
rapture… endowed with a sense of enjoyment; you should develop it
you should train yourself. When you have developed this concentration in
this way, you should develop this concentration with directed thought &
you, you should then train yourself thus: ‘I will remain focused on the body
in & of itself—ardent, alert, & mindful—putting aside greed & distress with
reference to the world.’ That’s how you should train yourself. When you
have developed this concentration in this way, you should develop this
you, you should train yourself: ‘I will remain focused on feelings in & of
—ardent, alert, & mindful—putting aside greed & distress with reference to
the world.’ That’s how you should train yourself. When you have developed
this concentration in this way, you should develop this concentration with
96
not accompanied by rapture… endowed with a sense of enjoyment; you
you, then wherever you go, you will go in comfort. Wherever you stand, you
will stand in comfort. Wherever you sit, you will sit in comfort. Wherever
the Blessed One, got up from his seat and bowed down to the Blessed One,
circled around him, keeping the Blessed One to his right side, and left.
time reached & remained in the supreme goal of the holy life for which
realizing it for himself in the here & now. He knew: “Birth is ended, the
holy life fulfilled, the task done. There is nothing further for the sake of this
“There is the case where a monk enters & remains in a certain peaceful
man were to grasp a branch with his hand smeared with resin, his hand
would stick to it, grip it, adhere to it; in the same way, the monk enters &
identification his mind doesn’t leap up, grow confident, steadfast, or firm in
“Now, there is the case where a monk enters & remains in a certain
97
were to grasp a branch with a clean hand, his hand would not stick to it, grip
it, or adhere to it; in the same way, the monk enters & remains in a certain
“Now, there is the case where a monk enters & remains in a certain
he is attending to the breaching of ignorance his mind doesn’t leap up, grow
water pool that had stood for countless years, where a man were to block all
the inlets and open all the outlets, and the sky were to not rain down in good
not be expected; in the same way, the monk enters & remains in a certain
he is attending to the breaching of ignorance his mind doesn’t leap up, grow
“Now, there is the case where a monk enters & remains in a certain
confident, steadfast, & firm in the breaching of ignorance. For him the
pool that had stood for countless years, where a man were to open all the
inlets and block all the outlets, and the sky were to rain down in good
be expected; in the same way, the monk enters & remains in a certain
confident, steadfast, & firm in the breaching of ignorance. For him the
98
“There is the case where an individual keeps pervading the first
direction—as well as the second direction, the third, & the fourth—with an
awareness imbued with good will. Thus he keeps pervading above, below, &
immeasurable, free from hostility, free from ill will. He regards whatever
with the devas of the Pure Abodes. This rebirth is not in common with run-
of-the-mill people.”
— AN 4:126
awareness imbued with good will, likewise the second, likewise the third,
likewise the fourth. Thus above, below, & all around, everywhere, in its
without hostility, without ill will. He reflects on this and discerns, ‘This
there, he reaches the ending of the mental effluents. Or, if not, then—
total wasting away of the five lower fetters [self-identity views, uncertainty,
—the one who knows, the one who sees, worthy & rightly self-awakened—
where the unreleased mind of a monk who dwells there heedful, ardent, &
99
or he attains the unexcelled security from the yoke that he had not attained
before.”
100
The Merit of Stream-entry
“This noble eightfold path, lord, is the stream: right view, right resolve,
right speech, right action, right livelihood, right effort, right mindfulness,
right concentration.”
view, right resolve, right speech, right action, right livelihood, right effort,
speech, from harsh speech, & from idle chatter: This is called right speech.
“And what is right action? Abstaining from taking life, from stealing, &
“And what is right livelihood? There is the case where a disciple of the
noble ones, having abandoned dishonest livelihood, keeps his life going with
“And what is right effort? There is the case where a monk generates
desire, endeavors, arouses persistence, upholds & exerts his intent for the
sake of the non-arising of evil, unskillful qualities that have not yet arisen…
for the sake of the abandoning of evil, unskillful qualities that have arisen…
101
for the sake of the arising of skillful qualities that have not yet arisen…
& culmination of skillful qualities that have arisen. This is called right
effort.
putting aside greed & distress with reference to the world. He remains
& distress with reference to the world. This is called right mindfulness.
thoughts & evaluations, he enters & remains in the second jhana: rapture &
remains equanimous, mindful, & alert, and senses pleasure with the body.
He enters & remains in the third jhana, of which the Noble Ones declare,
pleasure & pain—as with the earlier disappearance of elation & distress—
— SN 45:8
“There is the case where the disciple of the noble ones [here meaning a
He/she is endowed with virtues that are appealing to the noble ones: untorn,
102
“Monks, there are these four bonanzas of merit, bonanzas of
“There is the case where the disciple of the noble ones is endowed
with verified confidence in the Awakened One: ‘Indeed, the Blessed One is
confidence in the Sangha: ‘The Sangha of the Blessed One’s disciples who
the four types of noble disciples when taken as pairs, the eight when taken
the incomparable field of merit for the world.’ This is the third bonanza of
nourishment of bliss.
103
awareness cleansed of the stain of stinginess, freely generous, openhanded,
distribution of alms.
“Just as it’s not easy to take the measure of the water in the great ocean
same way, when a disciple of the noble ones is endowed with these four
bonanzas of merit, bonanzas of skillfulness, it’s not easy to take the measure
— SN 55:41
“Then there is the case of the person who has no doubt or perplexity,
who has arrived at certainty with regard to the True Dhamma. Then he
isn’t tormented; doesn’t weep, beat his breast, or grow delirious. This, too, is
— AN 4:184
104
[The Buddha is speaking to Nandaka, the chief minister of the
qualities is linked with long life, human or divine; is linked with beauty,
“I tell you this, Nandaka, not having heard it from any other brahman
or contemplative. Instead, I tell you this having known, seen, and realized it
for myself.”
When this was said, a certain man said to Nandaka, the chief minister
— SN 55:30
Then the Blessed One, picking up a little bit of dust with the tip of his
fingernail, said to the monks, “What do you think, monks? Which is greater:
the little bit of dust I have picked up with the tip of my fingernail, or the
great earth?”
“The great earth is far greater, lord. The little bit of dust the Blessed
One has picked up with the tip of his fingernail is next to nothing. It’s not a
the Blessed One has picked up with the tip of his fingernail—when
“In the same way, monks, for a disciple of the noble ones who is
entry], the suffering & stress totally ended & extinguished is far greater.
That which remains in the state of having at most seven remaining lifetimes
thousandth, when compared with the previous mass of suffering. That’s how
105
great the benefit is of breaking through to the Dhamma, monks. That’s how
sovereign lordship over the four continents, on the break-up of the body,
after death, reappears in the good destination, the heavenly world, in the
company of the devas of the Thirty-three, and enjoys himself there in the
endowed with four qualities—he is not freed from (the possibility of going
to) hell, not freed from the animal womb, not freed from the realm of
hungry shades, not freed from the plane of deprivation, the bad destinations,
“And even though a disciple of the noble ones lives off lumps of alms
—he is freed from hell, freed from the animal womb, freed from the realm
of hungry shades, freed from the plane of deprivation, the bad destinations,
“And what are the four? There is the case where the disciple of the
Dhamma is well taught by the Blessed One, to be seen here & now,
for themselves.’
Sangha of the Blessed One’s disciples who have practiced well… who have
when taken as pairs, the eight when taken as individual types—they are the
106
Sangha of the Blessed One’s disciples: worthy of gifts, worthy of
“He/she is endowed with virtues that are appealing to the noble ones:
“And between the gaining of the four continents and the gaining of
these four qualities, the gaining of the four continents is not equal to one
going to heaven,
107
Beyond Merit
As he was standing to one side, Uttara the deva’s son recited this verse
no shelters exist.
The Buddha:
no shelters exist.
unassaulted awareness,
wakeful,
there is
no danger
no fear. — Dhp 39
108
He has gone
a brahman. — Dhp 412
109
Glossary
defilement and is thus not subject to further rebirth. A title for the Buddha
and ignorance—that “flow out” of the mind and create the flood of the
formlessness.
can also mean an arahant, conveying the point that excellence is based not
realms.
Dhamma: (1) Event; action; (2) a phenomenon in and of itself; (3) mental
quality; (4) doctrine, teaching; (5) nibbana (although there are passages
Dharma.
single sensation or mental notion. This term is related to the verb jhayati,
110
Nibbana: Literally, the “unbinding” of the mind from passion, aversion,
and delusion, and from the entire round of death and rebirth. As this term
those followers of the Buddha, lay or ordained, who have attained at least
“one who is truly gone (tatha-gata).” An epithet used in ancient India for a
person who has attained the highest religious goal. In Buddhism, it usually
denotes the Buddha, although occasionally it also denotes any of his arahant
disciples.
111
Abbreviations
Pali Canon:
AN Anguttara Nikaya
Dhp Dhammapada
DN Digha Nikaya
Iti Itivuttaka
Khp Khuddakapatha
MN Majjhima Nikaya
Mv Mahavagga
SN Samyutta Nikaya
Sn Sutta Nipata
Ud Udana
112
Table of Contents
Titlepage 1
Copyright 2
Introduction 3
Basic Wisdom 5
Puñña: Merit 14
Dana: Giving 22
Sila: Virtue 47
Bhavana: Meditation 70
Glossary 110
Abbreviations 112
113