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Sagatha Vagga Samyutta
Samyutta Nikaya
Suttanta Pitaka

From "FIVE SAMYUTTAS
FROM SAGATHAVAGGA SAMYUTTA"

Translated by U Tin U (Myaung), Yangon
Edited by the Editorial Committee, Burma (Myanmar) Tipitaka Association, 1998

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DEVATA SAMYUTTA

(Group of Related Discourses to Various Un-named Devas)

(i) NALA VAGGA

(ii) NANDANA VAGGA

1. Oghatarana Sutta
Discourse on Crossing the Flood...

2. Nimokkha Sutta
Discourse on Freedom From Defilements...

3. Upaniya Sutta
Discourse on the Coming of Death...

4. Accenti Sutta
Discourse on the Passing of Time...

5. Katichinda Sutta
Discourse on Things to be Cut off.......

6. Jagara Sutta
Discourse on wakeful Factors

7. Appatividita Sutta
Discourse on Lack of Insight...

8. Susamuttha Sutta.
Discourse on Forgetfulness of Ariya Truths.

9. Manakama Sutta
Discourse on Being Conceited...

10. Aranna Sutta
Discourse on Forest-Dwelling....

1. Nandana Sutta

2. Nandati Sutta

3. Natthiputtasama Sutta

4. Khattiya Sutta

5. Sanamana Sutta

6. Niddatandi Sutta

7. Dukkara Sutta

8. Hiri Sutta

9. Kutika Sutta

10. Samiddhi Sutta

(iii) SATTI VAGGA

(iv) SATULLAPHKAYIKA VAGGA

1. Satti Sutta
Discourse Containing the Simile of a Spear-thrust...

2. Phusati Sutta
Discourse on Coming into Contact...

3. Jata Sutta
Discourse on the Entanglement of Craving...

4. Manonivarana Sutta
Discourse on Restraining the Mind...

5. ArahantaSutta
Discourse on the Arahat...

6. Pajjota Sutta
Discourse on Radiance...

7. Sara Sutta
Discourse on the Expanse of Water...

8. Mahaddhana Sutta.
Discourse Concerning Persons of Great wealth...

9. Catucakka Sutta
Discourse on the Four Postures...

10. Enijangha Sutta
Discourse Begining with the
Words 'Enijangham...

1. Sabbhi Sutta

2. Macchari Sutta

3. Sadhu Sutta

4. Na santi Sutta

5. Ujjhana sanni Sutta

6. Saddha Sutta

7. Samaya Sutta

8. Sakalika Sutta

9. Pathama pajjunnadhitu Sutta

10. Dutiya Pajjunnadhitu Sutta


DEVAPUTTA SAMYUTTA

(iii) NANATITTHIYA VAGGA  

10. Nanatitthiyasavaka Sutta
Discourse to Followers of Various Other Faiths

 

1. Oghatarana Sutta
(Discourse on Crossing the Flood)

          1 .Thus have I heard:

         Once the Bhagava was residing at the Jetavana Monastery of Anathapindika in Savatthi. Then, soon after the middle watch of the night. a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana Monastery. After paying homage to the Bhagava. he stood at a suitable place. Thus standing, he addressed the Bhagava:

          "Sir, how did you cross the flood? 1

          Friend, by not remaining still, and by not putting forth strenuous effort, I crossed the flood."

          "But Sir, in what way did you cross the flood, neither remaining still, nor putting forth strenuous effort."

          "Friend, if I remain still. I sink; 2

          if I put forth strenuous effort, I drift 3

          Thus, by neither remaining still nor putting forth strenuous effort, I crossed the flood."

          "In the sentient world, only after a long time do I see one in whom asavas are extinct, 4 one in whom

         defilements have been extinguished and who neither remaining still nor putting forth strenuous effort, has crossed the ocean of Craving."

          Thus said the deva. The Teacher approved. Having noted the approval of the Teacher, the deva paid homage to the Bhagava, respectfully withdrew and vanished form there.

End of the Oghatarana Sutta,

the first in this vagga.


FOOTNOTES

          1. the flood: ogha: metaphorically, the waters of Craving, Wrong View and Ignorance which keep one submerged in the round of existences (samsara).

         The Four oghas are:

  • (i) Kama ogha: strong attachment to the five sensual pleasures:
  • (ii) Bhava ogha: strong attachment to rebirth in the Fine, Material Sphere or the Non-material Sphere or to the attainment of Jhanas leading to these spheres;
  • (iii) Ditthi ogha: the 62 wrong views (See Brahmajala Sutta, Silakkhandha Vagga, Digha Nikaya);
  • (vi) Avijja ogha: Ignorance of the Truth.

          2. If I remain still, I sink; Staying amidst sensual pleasures, and making no efforts to break away from them, one sinks to the tower realms. Or, in another sense, making no effort to get rid of demeritoriousness, one sinks to the depths of the four miserable states.

         3. If I put forth strenuous effort, I drift: Striving for purification from defilement based on self-mortification sends one adrift in samsara. Or, in another sense, even if one does meritorious deeds while craving for the higher realms of existence, such efforts merely bring mundane merit and one drifts along in samsara.

          4. One in whom asavas are extinct: brahmana: Meaning either a Buddha or an arahat. The brahma, designated as a certain deva in this discourse, had known Kassapa Buddha. Since the passing away of Kassapa Buddha many aeons passed before Gotama Buddha appeared in this world.



2. Nimokkha Sutta
( Discourse on Freedo

          2. The Bhagava was staying at Savatthi... Then soon after the middle watch of the night, a certain deva of exceeding beauty approached the Bhagava, illuminating the entire Jetavana monastery. After paying homage to the Bhagava, he stood at a suitable place. Thus standing, he addressed the Bhagava:

         "Sir, do you know what the freedom from defilements 1 is, what the Fruition of freedom from defilements2 is. and what the complete absence of dukkha3 is for sentient beings?"

         "Friend, I know what the freedom from defilements is, what the Fruition of freedom from defilements is, and what the complete absence of dukkha is for sentient beings."

          "But , Sir, in what manner do you understand the freedom from defilements, the Fruition of freedom from defilements, and the complete absence of dukkha for sentient beings?"

          "Friend, the exhaustion of the kammic causal process based on craving for existence,4 the extinction of Perception and Consciousness,5 and the cessation and stilling of Sensation6 these I understand as the freedom from defilements, the Fruition of freedom from defilements and the complete absence of dukkha for sentient beings,"

End of the Nimokkha Sutta,

the second in this vagga.


FOOTNOTES

          1. the freedom from defilements. This refers to Arahatta Magga. For if one attains Arahatta Magga, one is instantly released from the bondage of defilements.

          2. the Fruition of freedom from defilements: This means the Fruition of Magga-Insight which is the knowledge that immediately follows the attainment of Arahatta Magga.

          3. the complete absence of dukkha: This means Nibbana. Only when Nibbana is realized, the cycle of suffering connected with rebirth is ended.

          4. the exhaustion of the kammic causal process based on craving for existence; (nandibhava parikkhaya):

          Kammic causal process (kamma bhava) means volitional activities that cause rebirth in the three bhumis or Spheres of existence, i.e., existence in the Sensual Sphere, Fine Material Sphere and Non-material Sphere. This refers to the Aggregate of Volitional Activities sankharakkhandha).

          5. the extinction of Perception and Consciousness; (sannavinnana sankhaya):

          This refers to the Aggregate of Perception (sannakkhandha) and the Aggregate of Consciousness (vinnanakkhandha) which rise together with the Aggregate of volitional activities (asankharakkhandha).When these three mental aggregates be come extinct, the Aggregate of Sensation (vedanakkhandha) which is inseparable from them, also becomes extinct.

         By the above two expressions, namely, nandibhava parikkhaya and sannavinnana sankhaya, the Buddha expounds the total extinction of the four causative mental aggregates from the moment arahatship is attained. This is called the realization of Nibbana in this very existence (sa-upadisesanibbana).

          6. the cessation and stilling of Sensation: (vedananam nirodha upasama).

         Herein, 'Sensation' means the Aggregate of Sensation (vedanakkhandha) which is the resultant aggregate that arises due to volitional activities in the previous existences. The cessation and stilling of the Aggregate of Sensation necessarily implies cessation and stilling of the three other mental aggregates. And the cessation and stilling of the four mental aggregates necessarily implies the cessation and stilling of their basis, their object, the aggregate of Corporeality (rupakkhanda). By this expression the Buddha expounds the total extinction of the resultant five aggregates of existence, which is the realization of Nibbana with the complete cessation of the five aggregates (anupadisesa-nibbana).



3. Upaniya Sutta
(Discourse on the Coming of Death)

          3. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava.

         Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death should perform meritorious deeds that bring happiness.

(The Bhagava said:)

         Life inevitably moves towards death. Short in deed is life. There is no protection from the approach of ageing. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence)2.

End of the Upaniya Sutta,

the third in this vagga.


FOOTNOTES

          1. happiness: The deva, a brahma from the Fine Material Sphere, has in mind the jhanic concentration leading to the Fine Material Sphere which is the happiness he understands.

          2. The three states of existence are: state of existence in eleven sensual realms, state of existence in sixteen Fine Material realms, and state of existence in four Non-material realms.



4. Accenti Sutta

          4. The Bhagava was staying at Savatthi.. .The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:

          "Time passes by days and nights pass by swiftly. The stages of life progressively pass by.1 He who sees these (three) dangers of death2 should perform meritorious deeds that bring happiness."

          The Bhagava said:

          "Time passes by days and nights pass by swiftly. The stages of life progressively pass by. He who sees these (three) dangers of death and wishes for the peace (of Nibbana) should forsake the worldly objects of Craving (i.e., the three states of existence).


End of the Accenti Sutta,

the fourth in this vagga.


FOOTNOTES

          1. The stages of life progressively pass by: By middle age, one's youth has passed: by old age, youth and middle age have passed. When death claims one in his old age, all the three stages have passed.

          2. The three dangers:

          (i) The passing of time (morning gives way to night. etc.);

          (ii) The quick passing of nights and days;

          (iii) The passing of the three stages of life.



5. Katichinda Sutta
Discourse on Things to be Cut off

          5. The Bhagava was staying at Savatthi... The deva stood at a suitable place and spoke thus in verse in the presence of the Bhagava:

  • How many factors should be cut off?
  • How many should be abandoned?
  • How many factors should be cultivated to the utmost?
  • By overcoming how many cleaving factors does a bhikkhu come to be called 'One who has crossed the flood?"

          (The Bhagava said:)

  • "Five factors should be cut off.1
  • Five factors should be abandoned.2
  • Five factors should be cultivated to the utmost.3
  • By overcoming five cleaving factors4, a bhikkhu comes to be called, 'One who has crossed the flood'."

End of the Katichinda Sutta,

the fifth in this vagga.


FOOTNOTES

          1. Five factors should be cut off: These are the five lower fetters (orambhagiya samyojanas) that bind a worldling fast to the sensuous realms of existence. They are:

  • (i) "Sakkayaditthi: wrong view of taking any or all of the five aggregates as atta or Self;(ii) Vicikiccha: doubts about the Buddha, the Dhamma and the Samgha, etc, (iii) Silabbataparamasa: belief in the efficacy of practices and paths other than the Ariya Path of Eight Constituents;(iv) Kamaraga: craving for kama bhava, sensual existence;
  • (v) Patigha: anger.

          They are totally cut off only on attaining anagami magga, the Insight at the Third Stage of Enlightenment.

          2. Five factors should be abandoned: These are the five higher fetters (uddambhagiya samyojanas) which bind one to brahma realms. They are:

  • (i) "Rupa raga: craving for existence in the rupa brahma realms;
  • (ii)Arupa raga: craving for existence in 'arupa brahma realms;
  • (iii) Mana: conceit;
  • (iv) Uddhacca: restlessness;
  • (v) Avijja: ignorance of the Four Ariya Truths

          They are totally abandoned only on the attainment of arahatship.

          3. Five factors should be cultivated to the utmost: This refers to the five faculties, namely:

  • (i) Saddha: faith or confidence,
  • (ii) Viriya: effort,
  • (iii) Sati: mindfulness,
  • (iv) Samadhi: concentration,
  • (v) Panna: Insight-knowledge.

          To cut off the five lower fetters and to abandon the five higher fetters, one should cultivate these five faculties.

          4. Cleaving factors (sanga);

          The following five cleaving factors keep one bogged down in the mire of samsara:

  • (i) Raga sanga: cleaving factor of attachment,
  • (ii) Dosa sanga: cleaving factor of hatred,
  • (iii) Moha sanga: cleaving factor of bewilderment,
  • (iv) Mana sanga: cleaving factor of conceit,
  • (v) Ditthi sanga: cleaving factor of wrong view.


6. Jagara Sutta
Discourse on Wakeful Factors

          6. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:

  • "How many factors are asleep while others factors are awake?
  • How many factors are awake while other factors are asleep?
  • By how many factors is the dust of defilements absorbed?
  • By how many factors is complete purity attained?'

          (The Bhagava said:)

          Five factors are asleep1 while other factors are awake. Five factors are awake2while other factors are asleep. By five factors3is the dust of defilements absorbed. By five factors4is complete purity attained."

End of the Jagara Sutta,

the sixth in this vagga.

FOOTNOTES

          1. Five factors are asleeep: The five hindrances or nivaranas, namely:

  • (i) Kamacchanda: sense-desire,
  • (ii) Byapada: ill will,
  • (iii) Thina midda. sloth and torpor,
  • (iv) Uddhacca kukkucca: restlessness and worry,
  • (v) Vicikiccha: uncertainty.

          They are obstacles to attainment of mental absorption (jhana) and Magga-Insight.

          2. Five factors are awake: the five faculties or indriyas see footnote: 3 to Katichinda sutta.

          3. Five factors: The five hindrances or nivaranas.

          4. Five factors: The five faculties or indriyas.



7. Appatividita Sutta
Discourse on Lack of Insight

          7. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:

          "Those who have no insight into the Ariya Truths are drawn to false views1. They are asleep, not awake. It is time for them to wake up.2"

          (The Bhagava said:)

          "Those who have insight into the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened.3

          In a turbulent4 world they conduct themselves with serenity."

End of the Appatividita Sutta,

the seventh in this vagga.


FOOTNOTES

          1. drawn to false views: Paravadesu niyare: lit., drawn to other views. Those ignorant of the Ariya Truths are liable to cling to any one of the sixty-two kinds of false views.

          2. It is time for them to wake up: The time is most opportune to gain enlightenment, for the Buddha has arisen in the world, and the Dhamma has been proclaimed by the All-knowing One. Moreover, there is also the Samgha who follow the way as shown by the Buddha, and there is also the Ariya Path.

          3. They are fully awakened: There are four kinds of Buddhas, namely,

  • (i) Sabbannuta buddha, the All- knowing One who knows all the dhammas that should be known;
  • (ii) Pacceka buddha, who also knows all the dhammas that should be known but who cannot teach others.
  • (iii) Catusacca buddha: The Knower-of-the-Four-Truths. One who realizes the Four Ariya Truths by learning from others.
  • (iv) Suta buddha: One who knows about Four Ariya Truths merely on an intellectual level.

          Only the first three kinds of buddhas are fully awakened ones.

          4. Turbulent: visama: disharmonious.



8. Susammutha Sutta
Discourse on Forgetfulness of the Ariya Truths

          8. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:

          "Those who are forgetful of the Ariya Truths are drawn to false views. They are asleep, not awake. It is time for them to wake up."

          (The Bhagava said:)

          "Those who are not forgetful of the Ariya Truths are not drawn to false views. Having perfect knowledge of the Four Ariya Truths, they are fully awakened. In a turbulent world, they conduct themselves with serenity"

End of the Susammuuttha Sutta,

the eighth in this vagga.



9. Manakama Sutta
Discourse on Being Conceited

          9. The Bhagava was staying at Savatthi... Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:

          "In this world he who is conceited1 lacks self-control (i.e, tranquillity of mind). For one who lacks tranquillity of mind, there can be no Magga In sight. A forest-dweller may lead a lonely life, yet if he lacks mindfulness, he cannot cross over the planes of existence where death prevails to the other shore (which is Nibbana)."

          (The Bhagava said:)

          He who abandons conceit, who has a tranquilled mind, and who has wisdom, is free from (attachment to) all existence. A forest-dweller leading a lonely life, if he practises mindfulness, can cross over the planes of existence where death prevails to the other shore (which is Nibbana)."

End of the Manakama Sutta,

the ninth in this vagga.


FOOTNOTES

1. he who is conceited: manakamassa: lit., he who desires conceit



10. Aranna Sutta
Discourse on Forest-Dwelling

          10. The Bhagava was staying at Savatthi.. Standing at a suitable place, the deva spoke thus in verse in the presence of the Bhagava:

          "How do the forest-dwellers, practising the Life of Purity, calming the defilements and taking only one meal a day, keep their appearance clear and serene?"

          (The Bhagava said:)

          " They who do not brood over the past1 and do not wish for a favourable future2but are contented with whatever is at hand, keep their appearance clear and serene. "The foolish who yearn for a favourable future or who brood over the past wither away for these two reasons, like the green reed that has been cut down."

End of the Aranna Sutta,

the tenth in this vagga.


FOOTNOTES

          1. They who do not brood over the past: Circumstances may have changed for the worse. For instance, in the past there may have been devoted rulers who tended well to the needs of the Samgha so that the members of the Samgha had lived in comfort. Now that times have changed and food and robes have become scarce, the wise bhikkhu does not brood over the past easier days but takes life with equanimity.

          2. And do not wish for a favourable future: Such a wise bhikkhu does not speculate on rosier days ahead. Perhaps another devout ruler might reign again when milk and honey would flow for the Samgha. But such worldly thoughts do not occur to the true bhikkhu.


End of the Nala Vagga,

the first in the Devata Samyutta.


1. Sabbhi Suttta
Discourse Concerning the Virtuous

          31. Thus have I heard:

          At one time the Bhagava was staying at the Jetavana monastery of Anathapindika in Savatthi. During that time soon after 'the middle watch of the night, many devas of exceeding beauty, who became devas1by (practising and) imparting the doctrine of the virtuous,2 approached the Bhagava, illuminating the entire Jetavana monastery. They made their obeisance to the Bhagava and stood at a suitable place. Having stood thus, one of them spoke thus in verse in the presence of the Bhagava:

         "One should associate only with the virtuous; one should make friends with the virtuous, knowing the moral principles from the virtuous, one becomes nobler, and is not base."

          Then another deva spoke this verse in the presence of the Bhagava:

         "One should associate only with the virtuous; and should make friends with the virtuous; knowing the moral principles from the virtuous, one gains knowledge from them, and not from others (i.e. fools)."

          Then another deva spoke this verse in the presence of the Bhagava:

          "One should associate only with the virtuous; one should make friends with the virtuous;

          knowing' the moral principles from the virtuous.

          one does not grieve amidst the grief-stricken people."

         Then another deva spoke this verse in the presence of the Bhagava;.

         One should associate only with the virtuous; one should make friends with the virtuous; knowing the moral principles from the virtuous, one shines forth among one's kinsmen.

          Then another deva spoke this verse in the presence of the Bhagava:

         "One should associate only with the virtuous:

         one should make friends with the, virtuous; knowing the ,moral principles from the virtuous, beings get reborn in the fortunate planes of, existence.

         Then another deva spoke this verse in the presence of the Bhagava:

         "One should associate only with the virtuous; one should make friends with the virtuous; knowing the moral principles from the virtuous, beings remain in a happy state for long."

         Then another deva said to the Bhagava thus:

         "Bhagava, whose words are well-spoken?" (And the Bhagava said:) "Each of those statements well-spoken in its own way. However, listen to mine also:

         "One should associate only with the virtuous; one should seek the guidance of the virtuous; knowing the moral principles from the virtuous, one gets free from all dukkha."

         So said the Bhagava. The devas were delighted. After paying obeisance and showing respect to the Bhagava, they vanished then and there.

End of the Sabbhi Sutta,

the first in this vagga.


FOOTNOTES

          1. This discourse derives from the following story:

          The devas recited verses in praise of their teacher who exhorted them to practise the doctrine of the virtuous just before their death. They had been seafaring traders, seven hundred of them all, in their previous existence. They met with violent storms at sea. Death by shipwreck was imminent. They wailed and prayed to the devas for their lives. But one of them remained calm; he sat squatting, reflecting on the purity of his faith in the Three Jewels and of the five moral precepts. His comrades asked him why he was so calm and composed. He told them about the doctrine of the virtuous in which he had taken refuge. They asked him to share the good doctrine with them. He was only too glad to do so. He divided them into seven groups of a hundred each and, administering the five precepts, exhorted them to reflect on their observance of the precepts, for that was the doctrine of the virtuous that would save them, and there was nothing else that they could lean on. The seven hundred sailor merchants met a watery grave but because of their observance of the doctrine of the virtuous just before their death they were reborn in the Realm of the Thirty three (Tavatimsa) devas.

          2. the doctrine of the virtuous: It is a generic term for a wide range of moral or virtuous practices including the five precepts, the ten precepts, the four bases of mindfulness, the four right endeavours etc., but here the five precepts are meant.


2. Macchari Sutta
Discourse on Stinginess

          32. At one time the Bhagava was staying at the Jetavana monastery of Anathapindika in Savatthi. During that time, soon after the middle watch of the night, many devas of exceeding beauty, who become devas by (practising and) imparting the doctrine of the virtuous, approached the Bhagava, illuminating the entire Jetavana monastery. They made their obeisance to the Bhagava and stood at a suitable place. Having stood thus, one of them spoke thus in verse in the presence of the Bhagav:

         "Due either to stinginess or to remissness,1 one fails to give in charity.

         One who wishes to do good

         and who understands the merit of good deeds should give in charity."

         Then another deva spoke this verse in the presence of the Bhagava

         "The stingy person, being afraid (of loss of property), does not give,

          and the very thing he fears befalls him. The stingy person fears he might go hungry or thirsty;

         and the very things he fears beset the fool both in this world and in the hereafter.

         "Therefore, removing stinginess and overcoming its uncleanness, one should give in charity.

         Good deeds stand one in good stead in the future worlds."

         Then another deva spoke this verse in the presence of the Bhagava:

         "Like fellow-travellers

         sharing (the rations) with one another on a journey, certain travellers in samsara's long journey share whatever little they have with other fellow-travellers.

         They are the ones who do not die among those others who are dead.2 This is a time-honourd tradition.

         "Some, though they have very little, share with others.

         (On the other hand,) some, even though well-off, do not give in charity.

         A gift made out of slender means

         is worth a thousand (gifts)."

         Then another deva spoke this verse in the presence of the Bhagava:

         "Giving what is difficult to give, or doing what is difficult to do, is something that the wicked could not imitate.

         (Indeed,) the practice of the virtuous is difficult to follow.

         "Therefore, the virtuous and the wicked have different destinations' when they pass away from this existence.

         The wicked reach the niraya realms of continuous suffering, the virtuous reach the deva realms.

         Then another deva spoke thus to the Bhagava:"

         Bhagava, whose words are well-spoken?" (and the Bhagava said:) Each of these statements is well-spoken in its own way. However, listen to mine also:

         "He who lives on the leavings gleaned at the thrashing floors of other people, who supports his wife, who gives in charity out of what little he has, he too performs meritorious acts.

         The merit gained by a hundred thousand donors donating a thousand each is not worth even a hundredth of the merit gained by the poor man."

         Then another deva spoke this verse in the presence of the Bhagava:

         "Why is this great and extensive alms-giving less in value than the offering made righteously? Why is the merit gained by a hundred thousand donors donating a thousand each

         not worth even a hundredth of the merit gained by the poor man?"

         (The Bhagava said:)

         "Some people are steeped in unrighteousness; they give in charity only after striking or killing or causing others sorrow.

         Such offerings which involve tearful faces and coercion can never equal the righteous gift. Thus the merit gained by a hundred thousand donors donating a thousand each is not worth even a' hundredth of they merits gained by the poor man."3

End of the Macchari Sutta

the second in this vagga.


Foot Notes on Macchari Sutta

          1. Due either to stinginess or to remissness:

          The practice of giving as a volitional act is not easy to come about. When the possessor of any object worth giving is stingy he is loathe to part with it. Or again, he may forget about the good practice of giving if he is pleased with him self and his own petty engagements.

          2. They are the ones who do not die among those others who are dead:

          The niggardly ones are dead to the needs of others around them; their insensitivity puts them in the same class as the dead. In another sense, just as a dead person is unable to speak out, 'This is for so and so, etc.", a niggardly person has the same inability. So he is as good as dead. The one who likes to give whatever little at his disposal therefore is the one who is alive among those others who, though living, are as good as dead.

          3. The means of acquiring the property that is donated is the criterion. The extent of the merit depends on the purity or otherwise of the means by which the donated property was acquired.



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