On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, I have completed the rains residence at Sāvatthī. I want to depart on a tour of the countryside.”
“You may go, Sāriputta, at your own convenience.”
Then the Venerable Sāriputta rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then, not long after the Venerable Sāriputta had left, a certain bhikkhu said to the Blessed One: “Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.”
Then the Blessed One addressed a certain bhikkhu: “Go, bhikkhu, in my name call Sāriputta, [telling him]: ‘The Teacher is calling you, friend Sāriputta.’’’
“Yes, Bhante,” that bhikkhu replied. Then he approached the Venerable Sāriputta and said: “The Teacher is calling you, friend Sāriputta.’’
“Yes, friend,” the Venerable Sāriputta replied.
Now on that occasion the Venerable Mahāmoggallāna and the Venerable Ānanda took a key and wandered from dwelling to dwelling, [calling out]: “Come forth, venerables! Come forth, venerables! Now the Venerable Sāriputta will roar his lion’s roar in the presence of the Blessed One!”
Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said to him: “Sāriputta, one of your fellow monks has made a complaint about you, [saying]: ‘Bhante, the Venerable Sāriputta struck me and then set out on tour without apologizing.’”
(1) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as they throw pure and impure things on the earth — feces, urine, spittle, pus, and blood — yet the earth is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like the earth, vast, exalted, and measureless, without enmity and ill will.
(2) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as they wash pure and impure things in water — feces, urine, spittle, pus, and blood — yet the water is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like water, vast, exalted, and measureless, without enmity and ill will.
(3) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as fire burns pure and impure things — feces, urine, spittle, pus, and blood — yet the fire is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like fire, vast, exalted, and measureless, without enmity and ill will.
(4) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as air blows upon pure and impure things — feces, urine, spittle, pus, and blood — yet the air is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like air, vast, exalted, and measureless, without enmity and ill will.
(5) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a duster wipes off pure and impure things — feces, urine, spittle, pus, and blood — yet the duster is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like a duster, vast, exalted, and measureless, without enmity and ill will.
(6) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as an outcast boy or girl, clad in rags and holding a vessel, enters a village or town with a humble mind; so too, Bhante, I dwell with a mind like an outcast boy, vast, exalted, and measureless, without enmity and ill will.
(7) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a bull with his horns cut, mild, well tamed and well trained, wanders from street to street and from square to square without hurting anyone with its feet or horns; so too, Bhante, I dwell with a mind like that of a bull with horns cut, vast, exalted, and measureless, without enmity and ill will.
(8) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a woman or a man — young, youthful, and fond of ornaments, with head bathed — would be repelled, humiliated, and disgusted if the carcass of a snake, a dog, or a human being were slung around her or his neck; so too, Bhante, I am repelled, humiliated, and disgusted by this foul body.
(9) “Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a person might carry around a cracked and perforated bowl of liquid fat that oozes and drips; so too, Bhante, I carry around this cracked and perforated body that oozes and drips.
“Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk here and then set out on tour without apologizing.”
Then that [accusing] bhikkhu rose from his seat, arranged his upper robe over one shoulder, prostrated himself with his head at the Blessed One’s feet, and said to the Blessed One: “Bhante, I have committed a transgression in that I so foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta on grounds that are untrue, baseless, and false. Bhante, may the Blessed One accept my transgression seen as a transgression for the sake of future restraint.”
“Surely, bhikkhu, you have committed a transgression in that you so foolishly, stupidly, and unskillfully slandered the Venerable Sāriputta on grounds that are untrue, baseless, and false. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One’s discipline that one sees one’s transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint.”
The Blessed One then addressed the Venerable Sāriputta: “Sāriputta, pardon this hollow man before his head splits into seven pieces right there.”
“I will pardon this venerable one, Bhante, if this venerable one says to me: ‘And let the venerable one pardon me.’”
On one occasion the Blessed One was dwelling at Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Sāriputta dressed, took his bowl and robe, and entered Sāvatthī for alms. It then occurred to him: “It is still too early to walk for alms in Sāvatthī. Let me go to the park of the wanderers of other sects.”
Then the Venerable Sāriputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Now on that occasion those wanderers had assembled and were sitting together when this conversation arose among them: “Friends, anyone who passes away with a residue remaining is not freed from hell, the animal realm, or the sphere of afflicted spirits; he is not freed from the plane of misery, the bad destination, the lower world.”
Then the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers, but rose from his seat and left, [thinking]: “I shall find out what the Blessed One has to say about this statement.”
Then, when the Venerable Sāriputta had walked for alms in Sāvatthī, after his meal, on returning from his alms round, he approached the Blessed One, paid homage to him, and sat down to one side. [He here reports verbatim the entire course of events and ends:] “I rose from my seat and left, [thinking]: ‘I shall find out what the Blessed One has to say about this statement.’”
“Who, Sāriputta, are those foolish and incompetent wanderers of other sects and who are those that know one with a residue remaining as ‘one with a residue remaining’ and one without residue remaining as ‘one without residue remaining’?
“These nine persons, Sāriputta, passing away with a residue remaining, are freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. What nine?
(1) “Here, Sāriputta, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbāna in the interval. This is the first person, passing away with a residue remaining, who is freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world.
(2) –(5) “Again, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbāna upon landing ... an attainer of nibbāna without exertion ... an attainer of nibbāna through exertion ... one bound upstream, heading toward the Akaniṭṭha realm. This is the fifth person, passing away with a residue remaining, who is freed from hell ... the lower world.
(6) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, this person is a oncereturner who, after coming back to this world only one more time, makes an end of suffering. This is the sixth person, passing away with a residue remaining, who is freed from hell ... the lower world.
(7) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a oneseed attainer who, after being reborn once more as a human being, makes an end of suffering. This is the seventh person, passing away with a residue remaining, who is freed from hell ... the lower world.
(8) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. This is the eighth person, passing away with a residue remaining, who is freed from hell ... the lower world.
(9) “Again, some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a seventimes-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering. This is the ninth person, passing away with a residue remaining, who is freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world.
“Who, Sāriputta, are those foolish and incompetent wanderers of other sects, and who are those that know one with a residue remaining as ‘one with a residue remaining’ and one without residue remaining as ‘one without residue remaining’?
“These nine persons, passing away with a residue remaining, are freed from hell, the animal realm, and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. Sāriputta, I had not been disposed to give this Dhamma exposition to the bhikkhus, bhikkhunīs, male lay followers, and female lay followers. For what reason?
I was concerned that on hearing this Dhamma exposition, they might take to the ways of heedlessness. However, I have spoken this Dhamma exposition for the purpose of answering your question.”
Then the Venerable Mahākoṭṭhita approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced in this life become kamma [whose result] I am to experience in a future life’?”
“Certainly not, friend.”
“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced in a future life become kamma [whose result] I am to experience in this life’?”
“Certainly not, friend.”
“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced as pleasant become kamma [whose result] I am to experience as painful?’”
“Certainly not, friend.”
“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced as painful become kamma [whose result] I am to experience as pleasant ‘?”
“Certainly not, friend.”
“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let my kamma [whose result] is to be experienced when it has matured become kamma [whose result] I am to experience while it has not matured’?”
“Certainly not, friend.”
“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced while it has not matured become kamma [whose result] I am to experience when it has matured’?”
“Certainly not, friend.”
“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced copiously become kamma [whose result] I am to experience just slightly’?”
“Certainly not, friend.”
“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced just slightly become kamma [whose result] I am to experience copiously’?”
“Certainly not, friend.”
“Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is to be experienced become kamma [whose result] I am not to experience’?”
“Certainly not, friend.”
“Then is the spiritual life lived under the Blessed One for this purpose: ‘Let kamma [whose result] is not to be experienced become kamma [whose result] I am to experience’?”
“Certainly not, friend.”
“Friend Sāriputta, when you are asked: ‘Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is to be experienced in this life become kamma [whose result] I am to experience in a future life”?’ you say: ‘Certainly not, friend.’ And when you are asked: ‘Then is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is to be experienced in a future life become kamma [whose result] I am to experience in this life”?’ you say: ‘Certainly not, friend.’ ... ... When you are asked: ‘Now, friend Sāriputta, is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is to be experienced become kamma [whose result] I am not to experience”?’ you say: ‘Certainly not, friend.’ And when you are asked: ‘Then is the spiritual life lived under the Blessed One for this purpose: “Let kamma [whose result] is not to be experienced become kamma [whose result] I am to experience”?’ you say: ‘Certainly not, friend.’ Then for what purpose does one live the spiritual life under the Blessed One?”
“One lives the spiritual life under the Blessed One, friend, for the purpose of knowing, seeing, attaining, realizing, and penetrating what one has not known, seen, attained, realized, and penetrated.”
“But, friend, what is it that one has not known, seen, attained, realized, and penetrated?”
“‘This is suffering,’ friend, is what one has not known, seen, attained, realized, and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One. ‘This is the origin of suffering’ ... ‘This is the cessation of suffering’ ... ‘This is the way leading to the cessation of suffering’ is what one has not known, seen, attained, realized, and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One. This, friend, is what one has not known, seen, attained, realized, and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One.”
Then the Venerable Samiddhi approached the Venerable Sāriputta, paid homage to him, and sat down to one side. The Venerable Sāriputta then said to him:
(1) “On what basis, Samiddhi, do intentions and thoughts arise in a person?”
“On the basis of name-and-form, Bhante.”
(2) “Where do they become diversified?” “In relation to the elements.”
(3) “From what do they originate?” “They originate from contact.”
(4) “Upon what do they converge?” “They converge upon feeling.”
(5) “By what are they headed?” “They are headed by concentration.”
(6) “What exercises authority over them?” “Mindfulness exercises authority over them.”
(7) “What is their supervisor?” “Wisdom is their supervisor.”
(8) “What is their core?” “Liberation is their core.”
(9) “In what do they culminate?” “They culminate in the deathless.”
“When you were asked: ‘On what basis, Samiddhi, do intentions and thoughts arise in a person?’ you said: ‘On the basis of name-and-form, Bhante.’ ...... When you were asked: ‘In what do they culminate?’ you said: ‘They culminate in the deathless.’ Good, good, Samiddhi! When you were asked such questions, you answered well, but don’t become conceited because of that.”
“Bhikkhus, suppose there was a boil many years old. It would have nine wound orifices, nine natural orifices. Whatever would flow out from them would be impure, foul-smelling, and disgusting. Whatever would ooze out from them would be impure, foul-smelling, and disgusting.
“‘A boil,’ bhikkhus, is a designation for this body consisting of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to kneading and abrasion, to breaking apart and dispersal. It has nine wound orifices, nine natural orifices. Whatever flows out from them is impure, foul-smelling, and disgusting. Whatever oozes out from them is impure, foul-smelling, and disgusting. Therefore, bhikkhus, become disenchanted with this body.”
“Bhikkhus, these nine perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What nine? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of nondelight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, and the perception of dispassion. These nine perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.”
“Bhikkhus, possessing nine factors, a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with. What nine? (1) They do not rise up in an agreeable way. (2) They do not pay homage in an agreeable way. (3) They do not offer a seat in an agreeable way. (4) They hide what they have from one. (5) Even when they have much, they give little. (6) Even when they have excellent things, they give coarse things. (7) They give without respect, not respectfully. (8) They do not sit close by to listen to the Dhamma. (9) They do not savor the flavor of one’s words. Possessing these nine factors, a family that has not yet been approached is not worth approaching, and one that has been approached is not worth sitting with.
“Bhikkhus, possessing nine factors, a family that has not yet been approached is worth approaching or one that has been approached is worth sitting with. What nine? (1) They rise up in an agreeable way. (2) They pay homage in an agreeable way. (3) They offer a seat in an agreeable way. (4) They do not hide what they have from one. (5) When they have much, they give much. (6) When they have excellent things, they give excellent things. (7) They give respectfully, not without respect. (8) They sit close by to listen to the Dhamma. (9) They savor the flavor of one’s words. Possessing these nine factors, a family that has not yet been approached is worth approaching, and one that has been approached is worth sitting with.”
“Bhikkhus, when it is observed complete in nine factors, the uposatha is of great fruit and benefit, very brilliant and pervasive. And how is the uposatha observed complete in nine factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive?
(1) “Here, bhikkhus, a noble disciple reflects thus: ‘As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell compassionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the first factor it possesses.
(2) “‘As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the second factor it possesses.
(3) “‘As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. Today, for this night and day, I too shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person’s practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the third factor it possesses.
(4) “‘As long as they live the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall be a speaker of truth, an adherent of truth, trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fourth factor it possesses.
(5) “‘As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the fifth factor it possesses.
(6) “‘As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the sixth factor it possesses.
(7) “‘As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the seventh factor it possesses.
(8) “‘As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me.’ This is the eighth factor it possesses.
(9) “Here, a noble disciple dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. This is the ninth factor it possesses.
“It is in this way, bhikkhus, that the uposatha is observed complete in nine factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive.”
“Bhikkhus, last night, when the night had advanced, a number of deities of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, and stood to one side.
(1) “Those deities then said: ‘In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them but did not pay homage to them. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities].’
(2) “Some other deities approached me and said: ‘In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them and paid homage to them, but we did not offer them seats. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities].’
(3) “Some other deities approached me and said: ‘In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them, paid homage to them, and offered them seats, but we did not share things with them to the best of our ability and capacity ... (4) ... we shared things with them to the best of our ability and capacity, but we did not sit close by to listen to the Dhamma ... (5) ... we sat close by to listen to the Dhamma, but we did not listen to it with eager ears ... (6) ... we listened to it with eager ears, but having heard it, we did not retain the Dhamma in mind ... (7) ... having heard it, we retained the Dhamma in mind but we did not examine the meaning of the teachings that had been retained in mind ... (8) ... we examined the meaning of the teachings that had been retained in mind but we did not understand the meaning and the Dhamma and then practice in accordance with the Dhamma. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities].’
(9) “Some other deities approached me and said: ‘In the past, Bhante, when we were human beings, monks approached our homes. (i) We rose up for them, (ii) paid homage to them, (iii) offered them seats, and (iv) shared things with them to the best of our ability and capacity. (v) We sat close by to listen to the Dhamma and (vi) listened to it with eager ears; (vii) having heard it, we retained the Dhamma in mind; (viii) we examined the meaning of the teachings that had been retained in mind; and (ix) we understood the meaning and the Dhamma and then practiced in accordance with the Dhamma. Having fulfilled our duty, free of regret and remorse, we were reborn in a superior class [of deities].’
“These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be heedless. Do not have cause to regret it later, like those prior deities.”
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One asked him:
“Are alms given in your family, householder?”
“Alms are given in my family, Bhante, but they consist of broken rice accompanied by rice gruel.”
“If, householder, one gives alms, coarse or excellent, and one gives disrespectfully, gives inconsiderately, does not give with one’s own hand, gives what would be discarded, gives without a view of future consequences, then wherever the result of that gift is produced for one, one’s mind does not incline toward the enjoyment of superb food, nor toward the enjoyment of superb clothing, nor toward the enjoyment of superb vehicles, nor toward the enjoyment of whatever is superb among the five objects of sensual pleasure. Also, one’s children and wives, and one’s slaves, servants, and workers, do not want to listen to one, do not lend an ear, and do not apply their minds to understand. For what reason? Just this is the result of actions that are done disrespectfully.
“If, householder, one gives alms, whether coarse or excellent, and one gives respectfully, gives considerately, gives with one’s own hand, gives what would not be discarded, gives with a view of future consequences, then wherever the result of that gift is produced for one, one’s mind inclines toward the enjoyment of superb food, toward the enjoyment of superb clothing, toward the enjoyment of superb vehicles, toward the enjoyment of whatever is superb among the five objects of sensual pleasure. Also, one’s children and wives, and one’s slaves, servants, and workers, want to listen to one, lend an ear, and apply their minds to understand. For what reason? Just this is the result of actions that are done respectfully.
“In the past, householder, there was a brahmin named Velāma. He gave such a great alms offering as this: (1) eightyfour thousand golden bowls filled with silver; (2) eighty-four thousand silver bowls filled with gold; (3) eighty-four thousand bronze bowls filled with bullion; (4) eighty-four thousand elephants with golden ornaments, golden banners, covered with nets of gold thread; (5) eighty-four thousand chariots with upholstery of lion skins, tiger skins, leopard skins, and saffron-dyed blankets, with golden ornaments, golden banners, covered with nets of gold thread; (6) eighty-four thousand milk cows with jute tethers and bronze pails; (7) eighty-four thousand maidens adorned with jeweled earrings; (8) eightyfour thousand couches spread with rugs, blankets, and covers, with excellent coverings of antelope hide, with canopies and red bolsters at both ends; (9) eighty-four thousand koṭis of cloths made of fine linen, fine silk, fine wool, and fine cotton.
How much more of food and drink, snacks, meals, refreshments, and beverages? It seemed to be flowing like rivers.
“You might think, householder: ‘He was someone else, the brahmin Velāma who on that occasion gave that great alms offering.’ But you should not look at it in such a way. I myself was the brahmin Velāma who on that occasion gave that great alms offering.
“Now, householder, at that alms offering there was no one worthy of offerings, no one who purified the offering. Even more fruitful than the great alms offering that the brahmin Velāma gave would it be to feed one person accomplished in view. Even more fruitful than the great alms offering that the brahmin Velāma gave, and feeding a hundred persons accomplished in view, would it be to feed one once-returner. Even more fruitful than the great alms offering that the brahmin Velāma gave, and feeding a hundred once-returners, would it be to feed one non-returner. Even more fruitful than ... feeding a hundred non-returners, would it be to feed one arahant. Even more fruitful than ... feeding a hundred arahants, would it be to feed one paccekabuddha. Even more fruitful than ... feeding a hundred paccekabuddhas, would it be to feed the Tathāgata, the Arahant, the Perfectly Enlightened One ... would it be to feed the Saṅgha of bhikkhus headed by the Buddha ... would it be to build a dwelling dedicated to the Saṅgha of the four quarters ... would it be for one with a mind of confidence to go for refuge to the Buddha, the Dhamma, and the Saṅgha ... would it be for one with a mind of confidence to undertake the five training rules: to abstain from the destruction of life, to abstain from taking what is not given, to abstain from sexual misconduct, to abstain from false speech, to abstain from liquor, wine, and intoxicants, the basis for heedlessness. Even more fruitful ... would it be to develop a mind of loving-kindness even for the time it takes to pull a cow’s udder.
“Even more fruitful, householder, than the great alms offering that the brahmin Velāma gave, and feeding one person accomplished in view, and feeding a hundred persons accomplished in view; and feeding one once-returner, and feeding a hundred once-returners; and feeding one non-returner, and feeding a hundred non-returners; and feeding one arahant, and feeding a hundred arahants; and feeding one paccekabuddha, and feeding a hundred paccekabuddhas; and feeding the Tathāgata, the Arahant, the Perfectly Enlightened One; and feeding the Saṅgha of bhikkhus headed by the Buddha; and building a dwelling dedicated to the Saṅgha of the four quarters; and for one with a mind of confidence to go for refuge to the Buddha, the Dhamma, and the Saṅgha; and for one with a mind of confidence to undertake the five training rules: to abstain from the destruction of life ... to abstain from liquor, wine, and intoxicants, the basis for heedlessness; and for one to develop a mind of loving-kindness even for the time it takes to pull a cow’s udder, would it be to develop the perception of impermanence just for the time of a finger snap.”