002. Sīhanādavaggo –– The Section On The Lion’s Roar

October 21, 2020 Dhamma Paññā 126 Views

Aṅguttara Nikāya

002. Sīhanādavaggo –– The section on the lion’s roar

1. Sīhanādasuttaṃ –– The lion’s roar

002.01. At that time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Venerable Sāriputta approached The Blessed One, worshipped, sat on a side and said: “Venerable sir, I have spent the rains in Sāvatthi and desire to go to the states on a tour.” “Sāriputta, do as you think is suitable.” Then venerable Sāriputta getting up from his seat worshipped and circumambulated The Blessed One and went away. Soon after venerable Sāriputta had gone, a certain bhikkhu said to The Blessed One: “Venerable sir, venerable Sāriputta having hurt me, without a reconciliation has left on a tour.” Then The Blessed One addressed a certain bhikkhu: “Come! Bhikkhu, address Sāriputta, in my words- ‘Friend, Sāriputta, The Blessed One calls you’” That bhikkhu consenting, approached venerable Sāriputta and said: “Friend, Sāriputta, the Teacher calls you” Venerable Sāriputta consented to see The Blessed One. By that time venerable Mahāmoggallāna and venerable Ānanda were wandering from door to door with a bunch of keys. Saying “Venerable ones approach! There is going to be a lion’s roar of venerable Sāriputta, in front of The Blessed One.” Then venerable Sāriputta approached The Blessed One, worshipped and sat on a side. When seated The Blessed One said: “Here, Sāriputta, you have offended a certain co-associate in the holy life and without reconciling have left on a tour”

“Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling would have left on a tour.

Venerable sir, just as the earth accepts the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to earth, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as water washes the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to water, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as fire burns the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to fire, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as air blows away the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to air, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as a duster wipes away the pure and the impure, excreta, urine, saliva, pus, and blood, does not loathe or shrink on account of it. In the same manner, I abide with a mind comparable to a duster, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as an outcaste boy or girl in torn clothes with the begging basin in hand would enter a village or hamlet with a humble mind. In the same manner, I abide with a mind comparable to the mind of an outcaste boy or girl made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just like a tamed bull devoted to people, with its horns cut, would wander from street to street and from junction to junction without hurting anyone with its feet or horns. In the same manner, I abide with a mind, comparable to that of a bull with the horns cut, made great and immeasurable, without anger or ill will. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as a woman, man or child fond of adornment, when had bathed the head, was to be wrapped round the neck with the carcase of a snake dog or a human would loathe it and be disgusted of it. In the same manner, I abide disgusted and loathing this putrid body. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour.

Venerable sir, just as a man using a perforated frying pan with the oil leaking In the same manner, I abide with this body which is perforated and leaking. Venerable sir, if mindfulness of the body in the body was not established, I would have offended a certain co-associate in the holy life and without reconciling, would have left on a tour”

Then that bhikkhu getting up from his seat, and arranging his robe on one shoulder, putting his head at the feet of The Blessed One said: “Venerable sir, pardon me, I accused venerable Sāriputta with untruthful, un-real accusation owing to foolishness and delusion. May The Blessed One pardon me, for future restraint. Bhikkhu, as you see your fault and ask for pardon, according to the Teaching, I pardon you. Bhikkhu, it is growth in the noble ones’ discipline to see your fault and ask for pardon, according to the Teaching, for future restraint.

Then The Blessed One addressed venerable Sāriputta: “Sāriputta, pardon this foolish man, before his head splits in seven”

“Venerable sir, I will pardon, if he says ‘venerable one pardon me.’”

2. Sa-upādisesasuttaṃ –– With substratum remaining

002.02. At that time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove, in Sāvatthi. Venerable Sāriputta, putting on robes in the morning, and taking bowl and robes, entered Sāvatthi for alms It occurred to venerable Sāriputta: ‘It is too early to go the alms round in Sāvatthi, what if I go to the monastery of the wandering ascetics of other sects.. I will approach it.’ Then venerable Sāriputta approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on side.

To the wandering ascetics of other sects, who had assembled and were seated, this talk had arisen -”Friends, if someone dies with substratum remaining, he is not released in every way. He is not released from hell, from the animal world, from the sphere of ghosts and from loss and evil states.” Venerable Sāriputta, neither accepting nor rejecting those words, got up from the seat thinking I will know the meaning of those words in the presence of The Blessed One Venerable Sāriputta going the alms round in Sāvatthi, after the meal was over and returning from the alms round, approached The Blessed One, worshipped, sat on a side and said:

“Here, venerable sir, I put on robes in the morning, and taking bowl and robes, entered Sāvatthi for alms. It occurred to me: ‘It is too early to go the alms round in Sāvatthi, what if I go to the monastery of the wandering ascetics of other sects. I will approach it.’ Then I approached the monastery of the wandering ascetics of other sects, exchanged friendly greetings with them and sat on side.

To the wandering ascetics of other sects, who had assembled and were seated, this talk had arisen -”Friends, if someone dies with substratum remaining, he is not released in every way. He is not released from hell, from the animal world, from the sphere of ghosts and from loss and evil states.” Venerable sir, I neither accepted nor rejected those words, got up from my seat thinking I will know the meaning of these words in the presence of The Blessed One.”

“Sāriputta, who are these not learned, foolish wandering ascetics, how could they know the state with substratum, or the one with substratum, the state without substratum, or the one without substratum.

Sāriputta, these nine persons die with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births. Which nine?

Here, Sāriputta, a certain person is complete in virtues, complete in concentration and incomplelte in wisdom. Destroying the five lower bonds binding him to the sensual world, he stations himself immediately next to extinction. Sāriputta, this is the first persons who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sāriputta, a certain person is complete in virtues, complete in concentration and incomplelte in wisdom. Destroying the five lower bonds binding him to the sensual world, he stations himself in the vicinity of extinction … re … he extinguishes without substratum, … re … he extinguishes with substratum, … re … he goes up stream to the highest Brahma world. Sāriputta, this is the fifth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sāriputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying three bonds and dwindling his greed, hate and delusion he becomes a once returner. He comes to this world once more to make an end of unpleasantness. Sāriputta, this is the sixth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sāriputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying the three bonds he has one more birth as a human to make an end of unpleasantness. Sāriputta, this is the seventh person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sāriputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying three bonds he transmigrates from cclan to clan and being born twice or thrice makes an end of unpleasantness. Sāriputta, this is the eighth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Again, Sāriputta, a certain person is complete in virtues, incomplete in concentration and incomplete in wisdom. Destroying three bonds he transmigrates as a human or god the most seven times and makes end of unpleasantness. Sāriputta, this is the eighth person who dies with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births.

Sāriputta, who are these not learned, foolish wandering ascetics, how could they know the state with substratum, or the one with substratum, the state without substratum, or the one without substratum.

Sāriputta, these nine persons die with substratum, released, from hell, from animal birth, from the sphere of ghosts and released from loss and hellish births. Sāriputta, this discourse should not be taught to bhikkhus, bhikkhunis, lay male disciples and female disciples until such time. What is the reason? May they be not negligent hearing this discourse. Yet I teach it to those who are wise.

3. Koṭṭhikasuttaṃ –– Venerable MahaKoṭṭhita

002.03. Venerable MahaKoṭṭhita approached venerable Sāriputta, exchanged friendly greetings, sat on a side and said:

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings feelings here and now, may it bring feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings pleasant feelings here and now, may it bring unpleasant feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings unpleasant feelings here and now, may it bring pleasant feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings mature feelings here and now, may it bring immature feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings immature feelings here and now, may it bring mature feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings many feelings here and now, may it bring few feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings few feelings here and now, may it bring many feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings feelings here and now, may it bring no feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings no feelings here and now, may it bring feelings hereafter?” “Friend, that is not so.”

“Friend, Sāriputta, when asked, is the holy life lived in the dispensation of The Blessed One for the purpose; some action that brings feelings here and now, may it bring feelings hereafter, it was said, no, friend, that is not so..

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings pleasant feelings here and now, may it bring unpleasant feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings unpleasant feelings here and now, may it bring pleasant feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings mature feelings here and now, may it bring immature feelings hereafter, it was said, friend, that is not so.”

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings immature feelings here and now, may it bring mature feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings many feelings here and now, may it bring few feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings few feelings here and now, may it bring many feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings feelings here and now, may it bring no feelings hereafter, it was said, friend, that is not so.

When asked, is the holy life lived in the dispensation of The Blessed One for the purpose, some action that brings no feelings here and now, may it bring feelings hereafter, it was said, friend, that is not so. Friend, Sāriputta, then for what purpose is the holy life lived in the dispensation of The Blessed One?”

“Friend, for the knowledge, insight, attainment, relization and complete grasp of that which is not yet known, seen, attained, realized and completely grasped, the holy life is lived in the dispensation of The Blessed One. Friend, what is, not yet known, seen, attained, realized and completely grasped, for which knowledge, insight, attainment and complete grasp, that the holy life is lived in the dispensation of The Blessed One?

Friend, this is unpleasant, … re … this its arising, … re … this its cessation, … re … and this is the path to the cessation of unpleasantness is not known, not seen, not attained, not realized and not completely grasped Friend, for the knowledge, insight, attainment, relization and complete grasp of this, the holy life is lived in the dispensation of The Blessed One.

4. Samiddhisuttaṃ –– Venerable Samiddhi

002.04. Then venerable Samiddhi approached venerable Sāriputta, worshipped, sat on side, and when seated, venerable Sāriputta said:

“Samiddhi, with what sign, do thoughts and discursive thoughts arise to a man?”

“Venerable sir, with the sign, name and matter.”

“Samiddhi, on account of what do they become various.”

“Venerable sir, in the elements.”

“Samiddhi, from what do they arise?”

“Venerable sir, they arise from contact.”

“Samiddhi, in what do they come together?”

“Venerable sir, they come together in feelings.”

“Samiddhi, what is foremost for them?

“Venerable sir, concentration is foremost for them.”

“Samiddhi, what is supreme in them?”

“Venerable sir, mindfulness is supreme.”

“Samiddhi, what is superior in them?”

“Venerable sir, wisdom is superior in them.”

“Samiddhi, what is the essence there?”

“Venerable sir, the essence is release.”

“Samiddhi, where is the dive?”

“Venerable sir, in deathlessness.”

“Samiddhi, when asked, with what sign do thoughts and discursive arise to man, you said, with the sign name and matter. When asked how do they become various, you said through the elements. When asked how do they arise, you said, it was through contact. When asked how do they get together, you said it was through feelings. When asked what was foremost for them, you said, concentration was foremost for them. When asked what was supreme there, you said, mindfulness was supreme. When asked what was superior in them, you said wisdom was superior. When asked what is the essence there, you said release is the essence. When asked in what is the dive, you said, it was in deathlessness. Good! Samiddhi, you answered whatever questions asked, do not think about it.”

5. Gaṇḍasuttaṃ –– An abscess

002.05. “Bhikkhus, like an abscess of many years, which has nine openingi, not opened. Whatever drips from it is excreta, evil smell and loathsome things. Whatever comes out of it, is excreta, evil smell and loathsome things.

Bhikkhus, abscess is a synonym for this body of the four great elements, brought forth by mother and father supported on rice and bread. Changeful with anointing, rubbing abrasion and destruction. To that abscess there are nine openingi, not opened. Whatever drips from it is excreta, evil smell and loathsome things. Whatever comes out of it, is excreta, evil smell and loathsome things. Therefore bhikkhus, turn away from the body.”.

6. Saññāsuttaṃ –– Perceptions

002.06. “Bhikkhus, these nine perceptions developed and made much are beneficial and fruitful with a dive in deathlessness end in deathlessness. What nine?

The perception of, loathing, death, loathing supports, non-attachment to all the world, impermanence, unpleasantness in impermanence, no-self in unpleasantness, dispelling and disenchantment Bhikkhus, these nine perceptions developed and made much are beneficial and fruitful with a dive in deathlessness end in deathlessness.”

7. Kulasuttaṃ –– Families

002.07. “Bhikkhus, it is not suitable to approach families endowed with nine factors, nor even to take a seat, if already approached. What nine?

If they do not attend, worship and offer a seat pleasantly, hide their belongings, give a little from what they have in plenty, give good things unhappily, give carelessly without attention, do not sit to listen to the Teaching and when told something do not listen to it.

Bhikkhus, it is not suitable to approach families endowed with these nine factors, nor even to take a seat, if already approached.

Bhikkhus, it is suitable to approach families endowed with nine factors if not yet approached and to take a seat, if already approached. What nine?

If they attend, worship and offer a seat pleasantly, do not hide their belongings, give much from what they have in plenty, give good things happily, do not give carelessly, give with attention, sit to listen to the Teaching and when told something they listen to it.

Bhikkhus, it is suitable to approach families endowed with these nine factors, if not yet approached and to take a seat, if already approached”.

8. Navaṇguposathasuttaṃ –– Full moon observance with nine factors

002.08. ”Bhikkhus, the full moon observance endowed with nine factors if observed is very fruitful, beneficial, sacrificial and has a great spread out. Bhikkhus, the full moon observance endowed with nine factors, observed in which manner is very fruitful, beneficial, sacrificial and has a great spread out?.

Here, bhikkhus, the noble disciple reflects: ‘As long as life lasts the noble ones have given up destroying living things, become ashamed throwing away stick and weapon abide arousing compassion for all living things. I too this night and day will give up destroying living things, become ashamed will throw away stick and weapon and will abide arousing compassion for all living things. By this factor I imitate the worthy state and my full moon observance gets completed. Bhikkhus, endowed with this first factor the full moon observance is very fruitful, beneficial, sacrificial and has a great spread out … re …

As long as life lasts the noble ones have given up high and stately beds and seats. They take a low seat and a spread of grass for the bed. I too this night and day will give up high and stately beds and seats. Will take a low seat and a spread of grass for the bed. By this factor I imitate the worthy state and my full moon observance gets completed.

Bhikkhus, abide with a mind of loving kindness pervading one direction, the second, the third, the fourth, above, below and across everywhere, for all purposes, entirely. Abide with the thought of lovingkindness for the whole world, grown great and immeasurable, without anger or ill will Be endowed with this nineth factor. Bhikkhus, the full moon observance endowed with these nine factors if observed is very fruitful, beneficial, sacrificial and has a great spread out.

9. Devatāsuttaṃ –– The gods

002.09. ”Bhikkhus, in the recent past, when the night was waning, many gods illuminated the whole of Jeta’s grove with a resplendent light, approached me, stood on a side and said:

‘Venerable sir, we approached some humans who had gone forth from the household in the past, they attended on us, did not worship us. Venerable sir, they seem to be with incomplete activity, with repentance, carrying out duties later, born in a lower state.

Bhikkhus, even before that, when the night was waning, many gods illuminated the whole of Jeta’s grove with a resplendent light, approached me, stood on a side and said:

‘Venerable sir, we approached some humans who had gone forth from the household in the past they attended on us, worshipped us, gave us seats, did not communicate according to their ability, … re … communicated according to their ability, … re.. Did not sit to listen to the Teaching, … re … sat to listen to the Teaching, did not listen to the Teaching attentively, … re … listened to the Teaching attentively, did not bear the Teaching in the mind, bore the Teaching in the mind, did not search meanings in the Teaching they heard, … re … sought for meanings in the Teaching they had heard, did not live according to the Teaching after searching the meanings in the Teaching, Venerable sir, they seem to be with incomplete activity, with repentance, carrying out duties later, born in a lower state.

Bhikkhus, even before that, when the night was waning, many gods illuminated the whole of Jeta’s grove with a resplendent light, approached me, stood on a side and said:

‘Venerable sir, we approached some humans who had gone forth from the household in the past, they attended on us, worshipped us, gave us seats, communicated with us according to their ability, sat to listen to the Teaching, listened to the Teaching attentively, bore the Teaching in the mind, lived according to the Teaching after searching the meanings in the Teaching, Venerable sir, they seem to be with complete activity, without repentance, had carried out duties at the right time and are born in an exalted state.

Bhikkhus, concentrate, do not be negligent and repent later like those said gods.

10. Velāmasuttaṃ –– The Brahmin Velama

002.10. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. The householder Anāthapiṇḍika approached The Blessed One, worshipped and sat on a side. Then The Blessed One said to him:

“Householder, are gifts given in your family yet?”

“Venerable sir, my family gives gifts of coarse nature such as porridge prepared out of broken rice with sour gruel and seed cakes accompanied with sour gruel.”

“Householder, gifts of coarse or exalted food may be given, that too carelessly, without prior thinking, not giving with one’s own hand, as though throwing away, not appreciating the results of giving, and whenever the results of those actions follow, the mind does not tend to enjoy noble food, noble wealth, noble conveyances, the noble enjoyment of the five strands of sensuality. His wife, children, slaves, messengers and workmen, too are not obident to him, do not lend ear to develop the mind. What is the reason? Householder, they are the results of actions done carelessly.

Householder, gifts of coarse or exalted food may be given, that too carefully, with prior thinking, giving with one’s own hand, not as though throwing away, appreciating the results of giving, and whenever the results of those actions follow, the mind tends to enjoy noble food, noble wealth, noble conveyances, the noble enjoyment of the five strands of sensuality. His wife, children, slaves, messengers and workmen, too are obident to him, lend ear to develop the mind. What is the reason? Householder, they are the results of actions done carefully.

Householder, in the past there was a Brahmin by the name Velama. He gave great gifts like this. He gave eightyfour thousand golden bowls with dipicted pictures filled with rupees, eightyfour thousand bowls with depicted pictures filled with gold, eightyfour thousand bronze bowls filled with gold. He gave eightyfour thousand elephants, decorated in gold and golden flags and covered with a golden net, eightyfour thousand chariots with the accessory lion skins, tiger skins, deer skins, orange blankets decorated in gold, and golden flags and covered with golden nets. He gave eightyfour thousand cows dressing them up in fine cloth with bronze pails to milk them. Gave eightyfour thousand maidens decorated with jewelled ear-rings. Gave eightyfour thousand cushions, deer skin rugs for covering and spreading, deer skin carpets, cannopies, red cushions for the two sides. He gave eighty four thousand crores of clothes, of dainty linen cloth, of dainty silk coth, of dainty woollen cloth, of daintily spun cloth. There is nothing to speak about eatables, drinks, hard food and nourishments, he distributed them like the flowing river.

Householder, it might occur to you: ‘The Brahmin Velama was someone else, who gave great gifts at that time. It should not be known like that. I was the Brahmin Velama at that time. I gave those great gifts. Householder, at that time there was no one suitable to offer gifts. None to purify gifts.

Householder, if the Brahmin Velama when giving those gifts satisfied a single one, who had come to righteousness of view, the benefits would have been very much more … If the Brahmin Velama when giving those gifts satisfied one hundred, who had come to righteousness of view or a once returner, the benefits would have been very much more. If the Brahmin Velama when giving those gifts satisfied one hundred once returners, or a non-returner … re … one hundred non-returners or a worthy one, … re … a hundred worthy ones or one self enlightened, … re … a hundred self enlightened ones or the Thus Gone One, worthy and rightfully enlightened … re … or the Community of bhikkhus headed by the Enlightened One … re … or constructed a monastery for the Community of bhikkhus coming from the four directions … re … or with a pleasant mind took refuge in the Enlightened One, the Teaching and the Community of bhikkhus, … re … or with a pleasant mind observed the precepts – to abstain from, destroying living things, taking the not given, wrong sexual behaviour, telling lies, intoxicating and brewed drinks, or if the thought of loving kindness was developed as long as a smell was prevailing, its benefits would have been very much more …

Householder, if the Brahmin Velama when giving those gifts satisfied a single one, who had come to righteousness of view, … re … one hundred, who had come to righteousness of view, a single once returner, … re … satisfied one hundred once returners, a single non-returner … re … one hundred non-returners, a single worthy one, … re … a hundred worthy ones, a single self enlightened one, … re … a hundred self enlightened ones, the Thus Gone One, worthy and rightfully enlightened … re … the Community of bhikkhus headed by the Enlightened One … re … constructed a monastery for the Community of bhikkhus coming from the four directions … re … with a pleasant mind took refuge in the Enlightened One, the Teaching and the Community of bhikkhus, … re … with a pleasant mind observed the precepts – to abstain from, destroying living things, taking the not given, wrong sexual behaviour, telling lies, intoxicating and brewed drinks, developed the thought of loving kindness as long as a smell was prevailing, developed the perception of impermanence so long as snapping the fingers, its benefits would have been very much more.”

Dhamma Paññā

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