Aṇguttara-Nikāya
II. Duka Nipāta
IV. Sama-Cittā Vagga
The Book of Twos
Suttas 31-40
[31][32][33][34][35][36][37][38][39][40]
Level Headed
Translated from the Pāḷi
by
Michael M. Olds
Sutta 31
[31.1][pts] [than] [61] "I will speak to you, beggars,
of what indicates
a real person[1] and
what indicates
an unreal person.
Give ear!
Give your mind over to
studious attention!
I will speak!"
And the beggars responding:
"Even so, bhante!"
The Lucky Man said:
"And what is an indication of an unreal person?
The unreal person, beggars,
has no gratitude
for what was done.
It is here
that this lack of politeness, beggars,
is discovered
that is
having no gratitude
for what was done.
This is unique, beggars,
to the unreal person
that is
having no gratitude
for what was done.
■
"And what is an indication of a real person?
The real person, beggars,
has gratitude
for what was done.
It is here
that politeness, beggars,
is discovered
that is
having gratitude
for what was done.
This is unique, beggars,
to the real person
that is
having gratitude
for what was done."
Sutta 32
Mother and Father
[32.1][pts] [than] "Two, beggars,
are not easy to repay,
say I.
What two?
Mother and Father.
Carry around Mother
on one shoulder, beggars,
carry around father
on one shoulder,
for a period of a hundred rains,
for a life of a hundred rains ...
Add to that bathing,
scrubbing, and
giving massage with scented oils,
them shi'n-n-pis'n as usual ...
not even then, beggars,
would one have made repayment to
Mother and Father.
And this, beggars:
Even establishing sovereignty of
Mother and Father
over the lords of the kingdoms of
this great earth
together with the seven treasures[2] ...
not even then, beggars,
would one have made repayment to
Mother and Father.
How come?
Mother and Father
do much for their child: —
protecting,
nourishing,
they raise him to
sight of this world.
But, beggars,
whoever,
with regard to his Mother and Father,
rouses,
establishes,
settles the faithless in faith,
rouses,
establishes,
settles the unethical in the ethical,
rouses,
establishes,
settles the stingy in generosity,
rouses,
establishes,
settles the stupid in wisdom,
with even just this then, beggars,
would one have made repayment and
payment to
Mother and Father.
Sutta 33
[33.1][pts] There then, a certain brāhmin
approached the Lucky Man
and drew near.
Having drawn near
he exchanged greetings
with the Lucky Man.
Having drawn near and
exchanged greetings and
well-wishing,
he took a low seat
to one side.
Seated to one side then,
he said this
to the Lucky Man:
"What say you,
Venerable Gotama
how do you see it?"
"I speak of action, brāhmin, and
of inaction."
"In what way, then,
does the Venerable Gotama
speak of action, and,
inaction?"
"I speak of inaction
in this way, brāhmin:
In bodily painful conduct,
in verbal painful conduct,
in mental painful conduct,
in every configuration
of these bad,
unskillful things
I speak of inaction.
"I speak of action
in this way, brāhmin:
In bodily pleasant conduct,
in verbal pleasant conduct,
in mental pleasant conduct,
in every configuration
of these skillful things
I speak of action.
"It is thus, brāhmin that I speak of action and
inaction."
"Wonderful Venerable Gotama!
Wonderful Venerable Gotama!
Just as though, Venerable Gotama,
one were to set upright the upside-down,
or uncover the covered,
or to show the way to one who was lost,
or were to bring a light into the darkness
so that creatures there might see:
'There are Forms!'
In the same way, the Venerable Gotama has
in many a figure
presented his Dhamma.
I take myself to the Venerable Gotama for refuge,
I take myself to the Dhamma for refuge;
I take myself to the Saṇgha for refuge.
May the Venerable Gotama remember me
as a lay disciple
who from this day
and for as long as life lasts
has taken refuge."
Sutta 34
[34.1][pts] There then, housefather Anāthapiṇḍika
approached the Lucky Man
and drew near.
Having drawn near
he exchanged greetings
with the Lucky Man.
Having drawn near and
exchanged greetings and
well-wishing,
he took a low seat
to one side.
Seated to one side then,
he said this
to the Lucky Man:
"How many, Bhante,
are those in the world
that are gift-worthy?
And where should one give gifts?"
"Two, housefather,
are those in the world
that are giftworthy:
The seeker, and
the one done with seeking.
These are the two, housefather
that are those in the world
to whom one should give gifts."
That is what The Lucky Man said.
After having said this,
the Welcome One added this:
"The seeker and
the done with seeking —
these in the world,
worthy of the gift of the giver,
worthy of the sacrifice of the sacrificer,
upright beings in body, voice and heart —
there giving is of great fruit."
Sutta 35
[35.1][pts][than] I HEAR TELL:
Once upon a time, The Lucky man,
Sāvatthi-town revisiting,
Jeta Grove,
Anathapiṇḍika's Sporting Grounds.
Also at that time,
Old Man Sariputta was Sāvatthi-town revisiting,
East-park,
Migara's-Mother's Palace.
There then, Old Man Sāriputta
addressed the beggars:
"Friend Beggars!"
And the beggars responding:
"Friend!"
Sāriputta said this to them:
"I will distinguish for you
the person yoked to worldly rebirth and
the one yoked to ending rebirth.[3]
Give ear!
Give your mind over to
studious attention!
I will speak!"
And the beggars responding:
"Even so, friend"
Old Man Sāriputta said:
"And how, friends, is a man
yoked to worldly rebirth?
Here, friends,
a beggar has ethics
living restrained
by the restraint of the Pātimokkha
pasturing in the self-restraint
of good conduct
seeing the fearful
in the smallest measure of fault
he undertakes to train himself
in the ways of the training.
He,
at the breaking up of the body at death,
arises among some group of deities.
Quitting that state
he is reborn again here.
I say, friends,
that this person,
reborn again here,
is yoked to the worldly.
■
And how, friends, is a man
yoked to ending worldly rebirth?
Here, friends,
a beggar has ethics
living restrained
by the restraint of the Pātimokkha
pasturing in the self-restraint
of good conduct
seeing the fearful
in the smallest measure of fault
he undertakes to train himself
in the ways of the training.
He,
at the breaking up of the body at death,
arises among some group of deities.
Quitting that state
he is a non-returner
he is not reborn again here.
I say, friends,
that this person,
not to be reborn again here,
is yoked to ending the worldly.
■
Again, and deeper than that,
a beggar has ethics
living restrained
by the restraint of the Pātimokkha
pasturing in the self-restraint
of good conduct
seeing the fearful
in the smallest measure of fault
he undertakes to train himself
in the ways of the training.
But he takes
a course of conduct for
weariness,
dispassion and
ending of
sense-desires.
He takes
a cource of conduct for
weariness,
dispassion and
ending of
existence.
He takes
a course of conduct for
the withering away of
thirsts.
He takes
a course of conduct for
the withering away of
greed.
He,
at the breaking up of the body at death,
arises among some group of deities.
Quitting that state
he is a non-returner
he is not reborn again here.
I say, friends,
that this person,
not to be reborn again here,
is yoked to ending the worldly."
Sutta 35a[4]
[35a][pts] There then a big group of the Level-headed[5] Deities
approached The Lucky Man
and drew near.
Having drawn near
they exchanged greetings
with the Lucky Man.
Having drawn near and
exchanged greetings and
well-wishing,
they stood to one side.
Standing to one side then,
these deities said this
to the Lucky Man:
"Friend Sāriputta,
East-park,
Migara's-Mother's Palace,
is teaching a doctrine distinguishing
the person yoked to worldly rebirth and
the one yoked to ending rebirth.
His retinue is overjoyed.
It would be well, bhante, if The Lucky Man
were to approach friend Sāriputta
and draw near
to give him support in steadiness."[6]
The Lucky Man agreed,
becoming silent.
There then, The Lucky Man,
in just the same way
as a powerful man
might bend back his arm
if outstretched or
stretch out his arm
if bent back
even so disappeared from Jeta Grove
and reappeared in East-park,
Migara's-Mother's Palace
showing himself before Old Man Sāriputta and
seating himself there on the designated seat.
Old Man Sāriputta then gave greeting
to The Lucky Man and
took a seat to one side.
With Old Man Sāriputta seated to one side then,
the Lucky Man said this to him:
"Here, Sāriputta,
a big group of the Level-headed Deities
approached me
and drew near.
Having drawn near, Sāriputta,
they exchanged greetings
with me
and stood to one side.
Standing to one side then, Sāriputta,
these deities said this to me:
'Friend Sāriputta,
East-park,
Migara's-Mother's Palace,
is teaching a doctrine distinguishing
the person yoked to worldly rebirth and
the one yoked to ending rebirth.
His retinue is overjoyed.
It would be well, bhante, if The Lucky Man
were to approach friend Sāriputta
and draw near
to give him support in steadiness.'
Āragga The image is of a modern awl. Used for marking or puching holes in leather or wood. I searched for an image of an ancient awl from India, but only got images of ancient American Indian awls.
A gimlet (Woodward). The first use of the term was in the 1400s.
"How many angels can dance on the head of a pin?" Wikipedia has a long article on this but within it there is no mention of the issue in the Pāḷi. There is mention of another debate at the time which also resonates with a topic in the Pāḷi: that is as to whether the angels are sexless or not. I suggest there is a strong possibility of cross-cultural influence going on that is being missed (suppressed?) by the scholars. Was Thomas Aquinas acquainted with Buddhism?
—p.p.
Those deities, Sāriputta,
though there being as many as ten,
as many as twenty,
as many as thirty,
as many as fourty,
as many as fifty,
as many as sixty,
stand in a space no bigger than
the pointy end of an awl
and yet do not jostle one another.
It may be, then, Sāriputta,
that you think:
'For sure it was in the beyond,
that those deities developed their hearts
such that though they are
as many as ten,
as many as twenty,
as many as thirty,
as many as fourty,
as many as fifty,
as many as sixty,
they stand in a space no bigger than
the pointy end of an awl
and yet do not jostle one another.'
But this, Sāriputta,
is not how you should see it.
It was here,
that those deities developed their hearts
such that though they are
as many as ten,
as many as twenty,
as many as thirty,
as many as fourty,
as many as fifty,
as many as sixty,
they stand in a space no bigger than
the pointy end of an awl
and yet do not jostle one another
Wherefore, Sāriputta,
it is thus
that you should train yourselves:
'We shall develop stillness
in our forces,
stillness in our minds.'
This is how you should train yourselves.
'Given stillness of our forces,' Sāriputta,
'given stillness of our minds,
we will develop
stillness of bodily action,
stillness of vocal action,
stillness of mental action,
offering this as a gift
to our fellow's in the godly life'
this is how you should train yourselves, Sāriputta.[7]
I have heard, Sāriputta,
that wanderers taking other stands
have not heard this Dhamma-discourse."
Sutta 36
[36.1][pts][than] I HEAR TELL:
Once upon a time, Mahā Kaccāna,
Varaṇāyaṃ revisiting,
Kaddamadahatīre.
There then the brāhmin Ārāmadaṇḍa
approached Old Man Mahā Kaccāna and
drew near.
Having drawn near Old Man Mahā Kaccāna
he gave friendly greeting.
Having exchanged friendly greetings
he took a seat to one side.
Seated to one side then
the brāhmin Ārāmadaṇḍa said this
to Old Man Mahā Kaccāna:
"What, good Kaccāna,
is the driving force,
what is the reason that
nobles dispute with nobles,
brāhmins dispute with brāhmans,
householders dispute with householders?"
"It is attachment to,
bondage to,
greed for,
being overtaken by
lust for sense-pleasures, brāhmin,
that is the driving force for
nobles disputing with nobles,
brāhmins disputing with brāhmans,
householders disputing with householders."
"What, good Kaccāna,
is the driving force,
what is the reason that
shamen dispute with shamen?"
"It is attachment to,
bondage to,
greed for,
being overtaken by
lust for points of view, brāhmin,
that is the driving force for
shamen disputing with shamen."
"Is there anyone in the world, good Kaccāna,
who has overcome attachment to
bondage to,
greed for,
being overtaken by
lust for sense pleasues?
And has anyone here
overcome attachment to
bondage to,
greed for,
being overtaken by
lust for points of view?"
"There is someone in the world, brāhmin,
who has overcome attachment to
bondage to
greed for
being overtake by
lust for sense pleasures.
And there is someone here
who has overcome attachment to
bondage to,
greed for,
being overtake by
lust for points of view."
"Who is it, good Kaccāna,
who in the world
has overcome attachment to
bondage to
greed for
being overtaken by
lust for sense pleasures?
And who here
has overcome attachment to
bondage to,
greed for,
being overtaken by
lust for points of view?"
"There is, brāhmin,
to the East of here
a populous place, a fortified city
called Sāvatthi.
There, brāhmin, at present
is revisiting the arahant,
Consummately Self-Awalened.
He, brāhman,
is that Lucky Man,
who in the world
has overcome attachment to
bondage to
greed for
being overtaken by
lust for sense pleasures,
and who here
has overcome attachment to
bondage to,
greed for,
being overtaken by
lust for points of view."
This said, the brāhmin Ārāmadaṇḍa,
rising up from his seated position and
arranging his upper robe over one shoulder
and extending his right knee
turned towards the direction of the Lucky Man,
streched forth his hands and
uttered this utterance three times:
"Honor to the Lucky Man,
Arahant,
Consummately Self Awakened One!
Honor to the Lucky Man,
Arahant,
Consummately Self Awakened One!
Honor to the Lucky Man,
Arahant,
Consummately Self Awakened One!
He it is that is the Lucky Man,
who in the world
has overcome attachment to
bondage to
greed for
being overtaken by
lust for sense pleasures,||
and who here
has overcome attachment to
bondage to,
greed for,
being overtaken by
lust for points of view.
Wonderful Good Kaccāna!
Wonderful Good Kaccāna!
Just as though, Good Kaccāna!,
one were to set upright the upside-down,
or uncover the covered,
or to show the way to one who was lost,
or were to bring a light into the darkness
so that creatures there might see:
'There are Forms!'
In the same way, the Good Kaccāna has
in many a figure
presented this Dhamma.
I take myself Good Kaccāna
to The Lucky Man for refuge,
I take myself to the Dhamma for refuge;
I take myself to the Saṇgha for refuge.
May the Good Kaccāna remember me
as a lay disciple
who from this day
and for as long as life lasts
has taken refuge."
Sutta 37
[37.1][pts][than] Once upon a time, Mahā Kaccāna,
Madhurāyaṃ revisiting,
Gundāvane.
There then the brāhmin Kaṇḍarāyaṇa
approached Old Man Mahā Kaccāna and
drew near.
Having drawn near Old Man Mahā Kaccāna
he gave friendly greeting.
Having exchanged friendly greetings
he took a seat to one side.
Seated to one side then
the brāhmin Kaṇḍarāyaṇo said this
to Old Man Mahā Kaccāna:
"I have heard this, good Kaccāna:
'The shaman Kaccāna
does not invite, or,
welcome, or
rise up for, or
seat
senior brāhmins,
warn down elders,
advanced in years,
attained to old age.'
That the shaman Kaccāna
does not invite, or,
welcome, or
rise up for, or
seat
senior brāhmins,
warn down elders,
advanced in years,
attained to old age,
is not a thing of great wisdom."
"The grounds for
the states of
elder and
youth
have been given by
the Lucky Man,
who knows,
who sees,
Arahant,
Consummmately Self-Awakened.
An elder by birth, brāhmin,
even one of eighty, or
ninety or
a hundred rains,
but who thouroughly enjoys sense-pleasures,
abides in the midst of sense-pleasures,
completely burnt up by the sweltering heat of sense-pleasures,
obsesed by thoughts of sense-pleasures,
greedy in the quest for sense-pleasures,
is just measured as one walking in foolishness.
A youth by birth, brāhmin,
with shinny-black hair
the luck of youth
in the prime of life
and who takes no enjoyment in sense-pleasures,
does not abide in the midst of sense-pleasures,
is not burnt up by the sweltering heat of sense-pleasures,
is not obsesed by thoughts of sense-pleasures,
is not greedy in the quest for sense-pleasures,
is one measured as an elder who walks in wisdom."
This said, the brāhmin Kaṇḍarāyaṇa,
rising up from his seated position and
arranging his upper robe over one shoulder
turned towards the direction of the yungest Bhikkhus,
bowed his head to their feet respectfully,
and said:
"Elders, are the venerables, standing on the ground of elders,
a youngster am I standing on the ground of youth.
Wonderful Good Kaccāna!
Wonderful Good Kaccāna!
Just as though, Good Kaccāna!,
one were to set upright the upside-down,
or uncover the covered,
or to show the way to one who was lost,
or were to bring a light into the darkness
so that creatures there might see:
'There are Forms!'
In the same way, the Good Kaccāna has
in many a figure
presented this Dhamma.
I take myself, Good Kaccāna,
to The Lucky Man for refuge,
I take myself to the Dhamma for refuge;
I take myself to the Saṇgha for refuge.
May the Good Kaccāna remember me
as a lay disciple
who from this day
and for as long as life lasts
has taken refuge."
Sutta 38
[38.1][pts] "At which time, beggars,
thieves have power
when kings have lack of power:
At such a time, beggars,
kings do not feel safe
going out beyond
their clan's boarders
into the countryside.
At such a time, beggars,
Brāhmins and householders also
do not feel safe
going out
to supervise their works.
In the same way, beggars,
at which time bad beggars have power
when the peace-loving beggars have lack of power:
At such a time, beggars,
peace-loving beggars
keep very quiet or
sit anxiously in the middle of a large Saṇgha or
keep companionship with the clans at the boarders.
This, beggars,
is not good for many people,
is not pleasant for many people,
is not in the interests of many people,
is unpleasant,
not good for gods or men.
■
[69] At which time, beggars,
kings have power
when thieves have lack of power:
At such a time, beggars,
kings feel safe
going out beyond
their clan's boarders
into the countryside.
At such a time, beggars,
Brāhmins and householders also
feel safe
going out
to supervise their works.
In the same way, beggars,
at which time peace-loving beggars have power
when the bad beggars have lack of power:
At such a time, beggars,
bad beggars
keep very quiet or
sit anxiously in the middle of a large Saṇgha or
keep companionship with the clans at the boarders.
This, beggars,
is good for many people,
is pleasant for many people,
is in the interests of many people,
is pleasant,
good for gods or men."
Sutta 39
[39.1][pts] "There are two, beggars,
whose misguided conduct
I praise not:
householders or
those who have gone forth.
A householder, beggars, or
one who has gone forth,
if of misguided conduct,
practicing misguided conduct,
will not have success
in the method of skillful Dhamma.
■
There are two, beggars,
whose consummate conduct
I praise:
householders or
those who have gone forth.
A householder, beggars, or
one who has gone forth,
if of consummate conduct,
practicing consummate conduct,
will have success
in the method of skillful Dhamma."
Sutta 40[8]
The Good Thing
[40.1][pts] "Whatever beggar, beggars,
deviates from a teaching
that fits spirit and letter
badly grasps that teaching.
Such a beggar, beggars,
produces great unhappiness
in many beings.
And loss,
disservice, and
pain
is brought to deities and men.
Furthermore beggars,
such a beggar
creates great bad kamma and
leads to the disappearance
of the good teaching.
Whatever beggar, beggars,
adheres to a teaching
that fits spirit and letter
grasps a teaching well.
Such a beggar, beggars, produces
great happiness in many beings.
And profit,
service, and
happiness
is brought to deities and men.
Furthermore, beggars,
such a beggar
creates great good kamma and
leads to the preservation
of the good Teaching.
[1] Sa-p-purisa and a-sa-p-purisa.
[2] mahā-paṭhaviyā pahūta-satta-ratanāya mātā-pitaro issarādhipacce rajje I am taking this as indicating a sort of wheel-turning king (world-ruling monarch) with the requisite seven gems, although strictly speaking this is a position which cannot be held by a woman ... perhaps this is the reason it is said as it is.
[3] Ajjhatta and bahiddhā. Internal and external, which I have opted here to "the worldly" and "ending the worldly" for clarity of meaning.
[4] Woodward marks this as sutta #6; Bhikkhu Thanissaro, text and context include it in #5.
[5] Samacittā. Litterally: Even-hearted (or °minded). Bhikkhu Thanissaro: Like-minded. Bhikkhu Bodhi: Same-minded. Woodward: of tranquil mind.
[6] Anukampaṃ upādāyā. Usually (Wooodward, Bhikkhu Bodhi): "out of compassion;" Bhikkhu Thanissaro: "out of sympathy." But the context (why did those deities request that the Buddha visit Sariputta?) does not indicate that Sāriputa is in need of either compassion or sympathy, but because of the joy of his followers, is possibly in need of steadying support. kampa = unsteady.
[7] Woodward remarks in a footnote: "Our text is not very clearly punctuated here." I have put it as I hear it, not as it is presented in the text.
I have altered the linked Pāḷi to match my translation, but here is the way it appears in the PTS text:
"Tasmāt iha Sāriputta evaṃ sikkhitabbaṃ: santindriyā bhavissāma santamānasā' ti. Evaṃ hi vo Sāriputta sikkhitabbaṃ. Santindriyānaṃ hi vo Sāriputta santamānasānaṃ santaṃ yeva kāya-kammaṃ bhavissati santaṃ vacī-kammaṃ santaṃ mano-kammaṃ santaṃ yeva upahāraṃ upaharissāma sabrahma-cārīsū' ti. Evaṃ hi vo Sāriputta sikkhitabbaṃ."|| ||
Woodward: "Indeed, Sāriputta, those who are thus tranquil in sense, tranquil in mind, their bodily action also will be tranquil. And the same for speech and thought; thus must you train yourself: 'We will present to our fellows in the righteous life tranquillity of speech and tranquillity of thought, — a present of tranquillity.'"
Bhikkhu Thanissaro: "When you are peaceful in your faculties and peaceful in your hearts, peaceful will be your bodily actions, peaceful your verbal actions, peaceful your mental actions. [Thinking,] 'We will render only peaceful service to our fellows in the holy life': That's how you should train yourselves."
Bhikkhu Bodhi (exerpt only, the full sutta is not among those free of copyright restrictions): "When you have peaceful sense faculties and peaceful minds your bodily action will be peaceful ... verbal ... mental ... [Thinking:] 'We will offer only peaceful service to our fellow monks' it is in such a way, Sāriputta that you should train yourselves."
