7:5 Mahayannavaggo

Aṅguttara Nikāya
005. Mahāyaññavaggo –– The great sacrifices

1. Sattaviññānaṭṭhitisuttaṃ –– The seven stations for consciousness

005.01. Bhikkhus, these seven are the stations of consciousness. What seven?

Bhikkhus, there are beings with various bodies and various perceptions for example human beings, sometimes like gods and sometimes like hellish beings. This is the first station of consciousness.

Bhikkhus, there are beings with various bodies and a single perception for example newly born gods in the world of Brahma. This is the second station of consciousness.

Bhikkhus, there are beings with a single body and various perceptions for example the radiant gods This is the third station of consciousness.

Bhikkhus, there are beings with a single body and a single perception for example gods surrounded with pleasantness only. This is the fourth station of consciousness.

Bhikkhus, there are beings who overcoming all perceptions of matter and all perceptions of aversion and not attending to various perceptions, with space is boundless attain to the sphere of space. This is the fifth station of consciousness.

Bhikkhus, there are beings who overcoming all perceptions of space with consciousness is boundless attain to the sphere of consciousness. This is the sixth station of consciousness.

Bhikkhus, there are beings who overcoming all perceptions of consciousness attain to the spshere of no-thingness. This is the seventh station of consciousness. Bhikkhus, these seven are the stations of consciousness.

2. Samādhiparikkhārasuttaṃ –– Accessories of concentration

005.02. Bhikkhus, these seven are the accessories of concentration. What seven?

Right view, right thoughts, right speech, right actions, right livelihood, right effort and right mindfulness. Bhikkhus, when the mind’s one pointedness is accessed with these seven factors, it is called the noble right concentration, with means and accessories.

3. Paṭhama –– aggisuttaṃ – First on fire

005.03. Bhikkhus, these seven are fires. What seven?

The fire of lust, anger, delusion. The fire of honouring, the householder fire, the fire of giving gifts and the fire out of firewood.

Bhikkhus, these seven are fires.

4. Dutiya –– aggisutta,m – Second on fire

005.04. At that time the Brahmin with a lofty body was going to offer a great sacrifice. So five hundred bulls, five hundred young bulls, five hundred young cows, five hundred goats, five hundred sheep, were brought to the sacrificial post to be sacrificed. Then the Brahmin with the lofty body approached The Blessed One exchanged friendly greetings, sat on a side and said to The Blessed One:

Good Gotama, I have heard that setting fire and raising the sacrificial post is of much benefit and with good results.

Brahmin, I too have heard that, setting fire and raising the sacrificial post is of much benefit and with good results.

For the second time the Brahmin with the lofty body said, ... re ... for the third time the Brahmin with the lofty body said. Good Gotama, I have heard that setting fire and raising the sacrificial post is of much benefit and with good results.

Brahmin, I too have heard that, setting fire and raising the sacrificial post is of much benefit and with good results. Then good Gotama, our ideas agree, yours and mine.

When this was said venerable Ānanda said to the Brahmin with a lofty body-” Brahmin, that is not how you should question the Thus Gone One. You should do it thus.

Good Gotama, I have heard that setting fire and raising the sacrificial post is of much benefit and with good results. I too have a desire to set fire and raise the sacrificial post. Venerable sir, advise me on this, so that it would be for my welfare and pleasantness for a long time.

Then the Brahmin with a lofty body said to The Blessed One Good Gotama, I have heard that setting fire and raising the sacrificial post is of much benefit and good results. I too have a desire to set fire and raise the sacrificial post. Venerable sir, advise me on this, so that it would be for my welfare and pleasantness for a long time.

Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice, raises three weapons, three demerits, three yielders of unpleasantness with unpleasant results. What three?

The bodily weapon, the verbal weapon and the mental weapon.

Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice, arouses the mind -Kill this amount of bulls for the sacrifice! Kill this amount of young bulls for the sacrifice! Kill this amount of cows for the sacrifice! Kill this amount of goats for the sacrifice! Kill this amount of sheep for the sacrifice! Thinking I do good, he does evil. .

Thinking I do merit, he does demerit. Thinking I search the path to heaven, he searches the path to hell. Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice, raises three weapons, three demerits, three yielders of unpleasantness with unpleasant results. .

Again, Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice, says such words -Kill this amount of bulls for the sacrifice! Kill this amount of young bulls for the sacrifice! Kill this amount of cows for the sacrifice! Kill this amount of goats for the sacrifice! Kill this amount of sheep for the sacrifice! Thinking I do good, he does evil. Thinking I do merit, he does demerit. Thinking I search the path to heaven, he searches the path to hell. Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice, raises three weapons, three demerits, three yielders of unpleasantness with unpleasant results.

Again, Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice himself makes endeavour -Kill the bulls for the sacrifice! Kill the young bulls for the sacrifice! Kill the cows for the sacrifice! Kill the goats for the sacrifice! Kill the sheep for the sacrifice! Thinking I do good, he does evil. Thinking I do merit, he does demerit. Thinking I search the path to heaven, he searches the path to hell. Brahmin, the one who lights the fire and raises the sacrificial post, even before the sacrifice, raises three weapons, three demerits, three yielders of unpleasantness with unpleasant results.

Brahmin, these three fires should be dispelled, avoided, should not be followed after. What three? The fire of lust, the fire of hatred and the fire of delusion.

Brahmin, why should the fire of lust be dispelled, avoided and should not be followed after? Brahmin, with lust, overcome by lust one misbehaves by body, speech and mind. Having misbehaved by body, speech and mind, after death a certain one goes to decrease, to loss, to hell. Therefore the fire of lust should be dispelled, avoided and should not be followed after.

Brahmin, why should the fire of hatred be dispelled, avoided and should not be followed after? Brahmin, with hatred, overcome by hatred one misbehaves by body, speech and mind. Having misbehaved by body, speech and mind, after death a certain one goes to decrease, to loss, to hell. Therefore the fire of hatred should be dispelled, avoided and should not be followed after.

Brahmin, why should the fire of delusion be dispelled, avoided and should not be followed after? Brahmin, deluded and overcome by delusion one misbehaves by body, speech and mind. Having misbehaved by body, speech and mind, after death a certain one goes to decrease, to loss, to hell. Therefore the fire of delusion should be dispelled, avoided and should not be followed after.

Brahmin, these three fires should be revered, esteemed, honoured and fostered with rightful pleasantness. What three?

The fire worthy of offerings, the household fire and the fire worthy of gifts.

Brahmin, what is the fire worthy of offerings?

Brahmin, mother or father is the fire worthy of offerings. What is the reason? Brahmin, I am adored and produced from them. Therefore mother and father are the fire worthy of offeringsṬhey should be revered, esteemed, honoured and fostered with rightful pleasantness.

Brahmin, what is the fire of the household?

Brahmin, sons, wife, slaves, messengers and workmen are the household fire. Therefore the household fire should be revered, esteemed, honoured and fostered with rightful pleasantness.

Brahmin, what is the fire worthy of gifts?

Here, Brahmin, of those recluses and Brahmins who have given up false teachers, some train to be patient and gentle, a certain one tames himself, a certain one appeases himself, a certain one extinguishes. Brahmin, this is the fire worthy of gifts. The fire worthy of gifts should be revered, esteemed, honoured and fostered with rightful pleasantness.

Brahmin, as for the fire of firewood, from time to time it should be lighted, attended to, put out and put aside.

When this was said the Brahmin with the lofty body said thus: I understand good Gotama. Remember me as a lay disciple who has taken refuge from today until life lasts. Now I will release the five hundred bulls, the five hundred young bulls, the five hundred cows, the five hundred goats and the five hundred sheep I will bestow their lives, may they eat green grass, may they drink cool water, may they feel the cool air blowing.

5. Paṭhamasaññāsuttaṃ –– First on perceptions

005.05. Bhikkhus, these seven perceptions developed and made much are very beneficial, a dive in deathlessness and end in deathlessness. What seven?

The perception of loathsomeness, of death, loathsomeness of food, non-attachment to all the world, impermanence, unpleasantness of impermanence and lack of a self in unpleasantness. Bhikkhus, these seven perceptions developed and made much are very beneficial, a dive in deathlessness and end in deathlessness.

6. Dutiyasaññāsuttaṃ –– Second on perceptions

005.06. Bhikkhus, these seven perceptions developed and made much are very beneficial, a dive in deathlessness and end in deathlessness. What seven?

The perception of loathing, of death, loathing food, non-attachment to all the world, impermanence, unpleasantness of impermanence and lack of a self in unpleasantness. Bhikkhus, these seven perceptions developed and made much are very beneficial, a dive in deathlessness and end in deathlessness.

Bhikkhus, why was it said, the perception of loathing, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of loathing and abiding much in it, the sexual thought keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing. Like a cock’s feather or a tendon with nerves, put in the fire would draw back, shrink and turn away, would not stretch. In the same manner to the bhikkhu practicing the perception of loathing and abiding much in it the sexual thought keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing.

Bhikkhus, if to the bhikkhu practicing the perception of loathing and abiding much in it, the mind follows after the sexual thought gets established in it, does not loathe it. The bhikkhu should know. My mind is not developed in the perception of loathing. I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of loathing and abiding much in it, the mind does not follow after the sexual thought, does not get established in it, loathes it. The bhikkhu should know. My mind is developed in the perception of loathing. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this. Bhikkhus, if it was said, the perception of loathing, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, why was it said, the perception of death, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of death and abiding much in it, the desire to live keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing. Like a cock’s feather or a tendon with nerves put in the fire would draw back, shrink and turn away, would not stretch. In the same manner, to the bhikkhu practicing the perception of death and abiding much in it, the desire to live keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing.

Bhikkhus, if to the bhikkhu practicing the perception of death and abiding much in it, the mind follows after the desire to live gets established in it, does not loathe it. The bhikkhu should know. My mind is not developed in the perception of death I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of death and abiding much in it, the mind does not follow after the desire to live, does not get established in it, loathes it. The bhikkhu should know. My mind is developed in the perception of death. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this.

Bhikkhus, if it was said, the perception of death, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, why was it said, the perception of loathing food, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of loathing food and abiding much in it, the craving for tastes keep away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing. Like a cock’s feather or a tendon with nerves put in the fire would draw back, shrink and turn away, would not stretch. In the same manner, to the bhikkhu practicing the perception of loathing food and abiding much in it, the craving for tastes keep away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing.

Bhikkhus, if to the bhikkhu practicing the perception of loathing food and abiding much in it, the mind follows after the craving for tastes gets established in it, does not loathe it. The bhikkhu should know. My mind is not developed in the perception of loathing food. I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of loathing food and abiding much in it, the mind does not follow after the craving for tastes, does not get established in it, loathes it. The bhikkhu should know. My mind is developed in the perception of loathing food. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this.

Bhikkhus, if it was said, the perception of loathing food, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, why was it said, the perception of non-attachment to all the world, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of non-attachment to all the world and abiding much in it, the manifold beauty of the world, keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing. Like a cock’s feather or a tendon with nerves, put in the fire would draw back, shrink and turn away, would not stretch. In the same manner, to the bhikkhu practicing the perception of non-attachment to all the world and abiding much in it, the manifold beauty of the world keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing.

Bhikkhus, if to the bhikkhu practicing the perception of non-attachment to all the world and abiding much in it, the mind follows after the manifold beauty of the world, gets established in it, does not loathe it. The bhikkhu should know. My mind is not developed in the perception of non-attachment to all the world. I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of non-attachment to all the world and abiding much in it, the mind does not follow after the manifold beauty of the world, does not get established in it, loathes it. The bhikkhu should know. My mind is developed in the perception of non-attachment to all the world. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this.

Bhikkhus, if it was said, the perception of non-attachment to all the world, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, why was it said, the perception of impermanence, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of impermanence and abiding much in it, gain, honour and fame keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing. Like a cock’s feather or a tendon with nerves, put in the fire would draw back, shrink and turn away, would not stretch. In the same manner, to the bhikkhu practicing the perception of impermanence and abiding much in it, gain, honour and fame keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing.

Bhikkhus, if to the bhikkhu practicing the perception of impermanence and abiding much in it, the mind follows after gain, honour and fame gets established in it, does not loathe it. The bhikkhu should know. My mind is not developed in the perception of impermanence. I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of impermanence and abiding much in it, the mind does not follow after gain, honour and fame, does not get established in it, loathes it. The bhikkhu should know. My mind is developed in the perception of impermanence. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this.

Bhikkhus, if it was said, the perception of impermanence, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, why was it said, the perception of unpleasantness in impermanence, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of unpleasantness in impermanence and abiding much in it, a keen perception of fear, for laziness, distraction, negligence and non-reflection gets established, like to a slayer with raised sword.

Bhikkhus, if to the bhikkhu practicing the perception of unpleasantness in impermanence and abiding much in it, a keen perception of fear, for laziness, distraction, negligence and non reflection does not get established, like to a slayer with raised sword The bhikkhu should know. My mind is not developed in the perception of unpleasantness in impermanence. I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of unpleasantness in impermanence and abiding much in it, a keen perception of fear, for laziness, distraction, negligence and non reflection gets established, like to a slayer with raised sword The bhikkhu should know. My mind is developed in the perception of unpleasantness in impermanence. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this.

Bhikkhus, if it was said, the perception of unpleasantness in impermanence, developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, why was it said, the perception of lacking a self in unpleasantnes developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness?

Bhikkhus, to the bhikkhu practicing the perception of lacking a self in unpleasantness and abiding much in it, whatever distinctions arise as superior, inferior or equal in the sixfold conscious body and all external signs, are appeased and well released.

Bhikkhus, if to the bhikkhu practicing the perception of lacking a self in unpleasāntness and abiding much in it, a distinction arises as superior, inferior or equal in the sixfold conscious body and all external signs, are not appeased and not well released. The bhikkhu should know. My mind is not developed in the perception of lacking a self in unpleasantness. I do not see any difference in my mind, earlier and now. I have not reached the power of my development. He should be aware of this.

Bhikkhus, if to the bhikkhu practicing the perception of lacking a self in unpleasantness and abiding much in it, a distinction does not arise as superior, inferior or equal in the sixfold conscious body and all external signs, is appeased and well released. The bhikkhu should know. My mind is developed in the perception of lacking a self in unpleasantness. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this. The bhikkhu should know. My mind is developed in the perception of unpleasantness in impermanence. I see the difference in my mind, earlier and now. I have reached the power of my development. He should be aware of this.

Bhikkhus, if it was said, the perception of lacking a self in unpleasantness developed and made much is very beneficial, a dive in deathlessness and ends in deathlessness, it was said on account of this.

Bhikkhus, these seven perceptions developed and made much are very beneficial, a dive in deathlessness and end in deathlessness.

7. Methunasuttaṃ –– Sexuality

005.07. The Brahmin Jānussoni approached The Blessed One, exchanged friendly greetings, sat on a side and said:

Good Gotama, do you acknowledge leading a holy life?

Brahmin, saying it correctly, The holy life should be lead pure and complete without a break, defects, spots and consistently. I live the holy life pure and complete, without a break, without defects, spots and consistently. - Good Gotama, what are the breaks, defects, spots and inconsistencies in the holy life?

Here, Brahmin, a certain recluse or Brahmin promising to live the holy life rightfully, does not enter into a secret association with a woman but enjoys rubbing, massaging, shampooing and other negligences. He enjoys them, strives for them and prospers with them. Brahmin, these are interruptions, defects, spots and inconsistencies of the holy life. Brahmin, to this I say, leading an impure holy life enjoying sexuality not released from birth, decay, death, grief, wailing, unpleasantness displeasure and distress.

Again, Brahmin, a certain recluse or Brahmin promising to live the holy life rightfully, does not enter into a secret association with a woman. Does not enjoy rubbing, massaging, shampooing and other negligences. Yet jokes and jests, sports, amuses himself, ... re ... Does not joke, jest, sport or amuse himself with a woman. Yet eye to eye meets with a woman. ... re ... Does not meet with a woman eye to eye. Yet hears the sound of a woman, across a wall, an embankment, either laughing, talking, singing or crying ... re ... Does not hear the sound of a woman across a wall or embankment, laughing, talking, singing or crying. Yet recalls laughing, talking and sporting in the past ... re ... Does not recall laughing, talking, and sporting in the past. Yet sees a householder or the son of a householder endowed and attended by the five strands of sense pleasures ... re ... Does not see a householder or the son of a householder endowed and attended with the five strands of sense pleasures. Yet leads the holy life aspiring birth in a certain clan of gods. With my virtues, observances, austerities, and leading of the holy life I should be a god, or a certain god. He enjoys, strives and prospers in it. Brahmin, these are interruptions, defects, spots and inconsistencies of the holy life. Brahmin, to this I say, leading an impure holy life enjoying sexuality not released from birth, decay, death, grief, wailing, unpleasantness displeasure and distress.

Brahmin, as long as these seven ways of enjoying sexuality were not dispelled in me I did not declare my rightful attainment of noble enlightenment to the world, together with gods and men, Māra, Brahma recluses and Brahmins and the Community of recluses and Brahmins. Knowledge and vision arose to me, unshakable is my release, this sis my last birth, now there is no more rebirth.

When this was said the Brahmin Janussoni said to The Blessed One: Good Gotama, I understand! Remember me as a lay disciple who has taken refuge from today until life lasts.

8. Saṃyogasuttaṃ Association

005.08. Bhikkhus, I will teach the method of association and dissociation, listen and attend carefully. Bhikkhus, what is the method of association and dissociation?

Bhikkhus, the woman with her internal femininity attends to her womanly charm, deportment, ways, interests, sounds and decorations. Arousing lust for it, she attends to an external masculinity with manly charm, deportment, ways, interests, sounds and decorations Arousing lust for it she desires an external association. She desires some pleasantness and pleasure on account of that association. Bhikkhus, women attached to femininity and united to men do not go beyond femininity.

Bhikkhus, the man with his internal masculinity attends to his manly charm, deportment, ways, interests, sounds and decorations. Arousing lust for it, he attends to an external femininity with womanly charm, deportment, ways, interests, sounds and decorations Arousing lust for it he desires an external association. He desires some pleasantness and pleasure on account of that association. Bhikkhus, men attached to masculinity and united to women do not go beyond masculinity. Bhikkhus, this is association.

Bhikkhus, how comes dissociation?

Bhikkhus, the woman with her internal femininity does not attend to her womanly charm, deportment, ways, interests, sounds and decorations. Not arousing lust for it, she does not attend to an external masculinity with manly charm, deportment, ways, interests, sounds and decorations Not arousing lust for it she does not desire an external association some pleasantness and pleasure on account of that association. Bhikkhus, women not attached to femininity and not united to men go beyond femininity.

Bhikkhus, the man with his internal masculinity does not attend to his manly charm, deportment, ways, interests, sounds and decorations. Not arousing lust for it, he does not attend to an external femininity with womanly charm, deportment, ways, interests, sounds and decorations Not arousing lust for it, he does not desire an external association, some pleasantness and pleasure on account of that association. Bhikkhus, men not attached to masculinity and not united to women go beyond masculinity. Bhikkhus, this is dissociation. Bhikkhus, this is the method of association and dissociation.

9. Dānamahapphalasuttaṃ –– The highest results from giving gifts

005.09. At one time The Blessed One was living on the bank of the Gaggara pond in Campa. Then many disciples of Campa approached venerable Sāriputta, worshipped, sat on a side and said: Venerable sir, it is long since that we heard the Teaching from The Blessed One.

Good! If we could hear the Teaching from The Blessed One. Then friends, come on the full moon day, you will undoubtedly hear the Teaching from the Blesed One. Those lay disciples agreed got up from their seats, worshipped, venerable Sāriputta, circumambulated and went away.

On the full moon day, those lay disciples approached venerable Sāriputta worshipped and kept standing Then venerable Sāriputta approached The Blessed One with those lay disciples, worshipped sat on a side and said to The Blessed One:

Venerable sir, is there a state in which, to a certain one, there isn’t the highest benefits and results giving a certain gift and to another there is the highest benefits and results giving the same gift?

Sāriputta, there is that state in which, to a certain one, there isn’t the highest benefits and results giving a certain gift and to another there is the highest benefits and results giving the same gift. Venerable sir, what is the reason and cause for a certain one, there isn’t the highest benefits and results giving a certain gift and to another there is the highest benefits and results giving the same gift?

Here, Sāriputta, a certain one gives gifts of eatables, drinks, clothes, carriages, flowers scents, ointments, beds dwellings and lights to recluses or Brahmins with desires, with a bound mind, with desires of accumulating, thinking later I will partake these. Sāriputta, do you know that a certain one gives gifts like these?

Yes, venerable sir.

There, Sāriputta, a certain one gives gifts with desires, with a bound mind, with desires of accumulating, thinking I will later partake these, they after death are born in the company of the four guardian gods. Finishing up all the results, power, that fame and authority of those actions, they come back here.

There, Sāriputta, a certain one does not give gifts with desires, with a bound mind, with desires of accumulating, thinking I will later partake these. They give gifts thinking it is good ... re ... Some do not give gifts thinking it is good to give gifts. They give gifts thinking my father, grandfather gave gifts, it is not good to disturb this order and they give gifts ... re ... Some do not give gifts thinking my father, grandfather gave gifts, it is not good to disturb this order and they give giftsṭhinking we cook, these do not cook, we should give to those who do not cook. It is not suitable that those who cook should not give to those who do not cook ... re ... Some do not give gifts thinking we cook, these do not cook, we should give to those who do not cook. It is not suitable that those who cook should not give to those who do not cook They give thinking, great sacrifices were given to ancient sages such as Attaka Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa Bharadvaja, Vasettha, Kassapa and Bhagu. I will arrange the sacrifice to them ... re ... Some do not give thinking great sacrifices were given to ancient sages such as Attaka Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa Bharadvaja, Vasettha, Kassapa and Bhagu. thinking I will arrange the sacrifice to them. Yet others give gifts, thinking when I give these gifts, my mind becomes pleasant, when the self is pleased pleasure arises and gives gifts, ... re ... Some do not think when I give these gifts my mind becomes pleasant, when the self is pleased pleasure arises. Yet some give gifts to adorn and decorate the mind. He gives those gifts of eatables, drinks, clothes, carriages, flowers scents, ointments, beds dwellings and lights to recluses or Brahmins. Sāriputta, do you know that such gifts are given?”

“Yes, venerable sir".

There, Sāriputta, a certain one does not give gifts with desires, with a bound mind, with desires of accumulating, thinking I will later partake these, it is good to give gifts, gifts were given by my father and grandfather and it is not suitable to disturb this order. I cook and these do not cook, it is not suitable that those who cook should not give to those who do not cook, great sacrifices were given to ancient sages such as Attaka Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa Bharadvaja, Vasettha, Kassapa and Bhagu. I will arrange the sacrifice to them, nor does he give thinking when I give these gifts my mind becomes pleasant, when the self is pleased pleasure arises. Yet gives gifts to adorn and decorate the mind. He giving those gifts, after death is born in the company of the four guardian gods. Finishing up all the results, power, that fame and authority of those actions, he does not come back here.

That is the reason and cause for a certain one, there isn’t the highest benefits and results giving a certain gift and to another there is the highest benefits and results giving the same gift.

10. Nandamātāsuttaṃ –– The female lay disciple Nanda

005.10. I heard thus. At one time venerable Sāriputta and venerable Mahāmoggallāna were touring the southern hilly region with a large Community of bhikkhus. At that time the female lay disciple Velukantaki Nanda having got up in the last watch of the night was reciting loudly the Parayana Vagga.

At that time Vessavana the great king of gods heard the female lay disciple Nanda reciting the Parayana Vagga loudly and waited till it finished.

The female lay disciple Nanda finished reciting the Parayana Vagga and became silent. Knowing that the female lay disciple Nanda had finished reciting, applauded her saying “Good sister!” Then she asked. “Who is this good one?”

“Sister I am Vessavana the great king of gods”

“Good one, you have thievishly listened to my recitation”

“Good! Sister, then this will be another theft. Tomorrow the Community of bhikkhus headed by Sāriputta and Moggallāna without taking the morning meal are coming to Velukandaka, offering food to that Community of bhikkhus, make it my offering. May that also be a theft of mine.”

The female lay disciple Nanda at the end of that night prepared nourishing eatables and drinks in her home.

Then the Community of bhikkhus headed by Sāriputta and Moggallāna without having the morning meal entered Velukandaka. The female lay disciple Nanda addressed a certain man and said: Good one, go to the monastery and tell the Community of bhikkhus that the meal is ready at the female lay disciple Nanda’s home.”

He agreed and going to the monastery informed the Community of bhikkhus: Venerable sirs, the meal is ready at the female lay disciple Nanda’s home. The Community of bhikkhus headed by Sāriputta and Moggallāna putting on robes in the morning and taking bowl and robes approached the house of the female lay disciple Nanda and sat on the prepared seats.

Then the female lay disciple Nanda with her own hands offered nourishing eatables and drinks to the Community of bhikkhus headed by Sāriputta and Moggallāna and satisfied them.

Then knowing venerable Sāriputta had finished taking the meal and had put aside the bowl, the female lay disciple Nanda sat on a side and venerable Sāriputta said: “Nandamata, who informed you about the arrival of the Community of bhikkhus?”

“Here, venerable sir, I got up in the last watch of the night and reciting loudly the Parayana Vagga became silent.

Then Vessavana the great king of gods knowing that I had finished reciting the Parayana Vagga applauded me, saying “Good! Sister!” Then I asked. “Who is this good one?”

and he said: “Sister I am Vessavana the great king of gods”

“Good one, you have thievishly listened to my recitation”

“Venerable sir, whatever merit be the outcome of this gift may it be for the pleasantness of Vessavana the great king of gods.”

“ It is wonderful and surprising Nandamata, that you have spoken face to face with such a powerful majestic son of gods!”

“Venerable sir, that is not all, there is another wonderful and surprising thing. Venerable sir, I had a single loved son Nanda, for some reason or other the king pulled him away, oppressed him and killed him. Venerable sir, when my child was pulled away, oppressed, and killed, I do not recall of the least change in my mind".