005. Muṇḍarājavaggo –– King Munda

Aṅguttara Nikāya
005. Muṇḍarājavaggo –– King Munda

1. ~Adiyasuttaṃ –– Making use of

005.01. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Then Anāthapiṇḍika approached the Blessed One, worshipped and sat on side. The Blessed One said to him: Householder, wealth should be made use of in these five ways. What five?

Here, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should please and maintain himself, his wife and children and workmen pleasantly. This is the first use he makes of wealth.

Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should please and maintain his friends and co-associates pleasantly. This is the second use he makes of wealth.

Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should put away something as surety for a misfortune or an accident -such as from fire, water, the king, robbers or from unwanted inheritors This is the third use he makes of wealth.

Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should make the five offerings to relations, strangers, the dead, the king and gods. This is the fourth use he makes of wealth.

Again, householder, with the wealth the noble disciple has rightfully gained with aroused effort and with his own hands, while sweat dripped, he should make offerings to recluses and Brahmins. who abstain from intoxicating and brewd drinks, are patient and humble. It is heavenly bliss, a certain one tames the self, another appeases the self and another extinguishes This is the fifth use he makes of wealth Householder, wealth should be put to use of in these five ways.

Householder, in these five ways the noble disciple’s wealth gets used up and it decreases and it occurs to him: I make use of my wealth and it decreases, I have no regrets. When the noble disciple’s wealth gets used up in these five ways, it increases and it occurs to him: When I make use of my wealth it increases. I have no regrets. In either case he has no regrets.

Wealth is partaken, those to be supported are supported
And something is put away for misfortune
The virtuous, restrained ones leading a holy life are attended to,
For whatever reason the wise householders earn wealth,
It is satisfied. The human being established in the noble Teaching
Recollecting thus is delighted here and now and later in heaven.

2. Sappurisasuttaṃ –– Great Men

005.02. Bhikkhus, if a Great Man is born in the clan it’s for the welfare and pleasantness of many. It’s for the welfare and pleasantness of mother and father, wife and children, slaves and workmen, friends and co-associates and for the welfare and pleasantness of recluses and Brahmins.

Bhikkhus, just as a dark cloud satisfy all the needs and is for the welfare and pleasantness of many, in the same manner a Great Man born in the clan is for the welfare and pleasantness of many. It’s for the welfare and pleasantness of mother and father, wife and children, slaves and workmen, friends and co-associates and for the welfare and pleasantness of recluses and Brahmins.

The wealth of those protected by the Teaching and fallen to the good of many,
Is protected by the gods.
Fame does not abandon the learned, virtuous ones,
Who are shameful and do not tell lies, established in the Teaching
They are like pure gold; the gods praise them and even Brahma.

3. Iṭṭhasuttaṃ –– Welcome things

005.03. The householder Anāthapiṇḍika approached the Blessed One, worshipped and sat on side. The Blessed One said thus to him:

Householder, these five agreeable and pleasant things are rare in the world. What five?

Householder, life span, beauty, pleasantness, fame and heavenliness are agreeable and pleasant things that are rare in the world.

Householder, I do not declare the gain of these five agreeable and pleasant things rare in the world by prayer, aspiration and request. If they are gained by prayer, aspiration and request, why do they decrease in this world?

Householder, it is not suitable that the noble disciple should aspire long life, or take pleasure in long life, rather he should fall to the method conducive to lengthen life span, either heavenly or human.

Householder, it is not suitable that the noble disciple should long for beauty or take pleasure in beauty, rather he should fall to the method conducive to beauty, either heavenly or human.

Householder, it is not suitable that the noble disciple should long for pleasantness or take pleasure in pleasantness, rather he should fall to the method conducive to pleasantness, either heavenly or human.

Householder, it is not suitable that the noble disciple should long for fame or take pleasure in fame, rather he should fall to the method conducive to fame, either heavenly or human.

Householder, it is not suitable that the noble disciple should long for heavenly bliss or take pleasure in heavenly bliss, rather he should fall to the method conducive to heavenly bliss in heaven.

Life span, beauty, fame, praise, heavenly bliss and high birth,
Fondly aspiring these, they are gained of the most excellent kind, repeatedly.
The wise praise diligence in doing merit, here and now and here after
When people realize the correct values, they are said to be wise.

4. Manāpadāyisuttaṃ –– Giving pleasure

005.04. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali. The Blessed One put on robes in the morning and taking bowl and robes approached the house of the householder Ugga of Vesali and sat on the prepared seat. The householder Ugga approached the Blessed worshipped, sat on side and said to the Blessed One:

Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like to eat Sala flowers, I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.

Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like pork cooked in jujube fruit juice. I offer it to the Blessed One. May the Blessed One accept it out of compassion. The Blessed One accepted out of compassion.

Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure Venerable sir, I like fruits with seeds a small quantity of oil with vegetable stalks. I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.

Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure Venerable sir, I like cooked fine rice with dark seeds picked served with various soups and sauces, I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.

Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like Benares clothes I offer them to the Blessed One. May the Blessed One accept them out of compassion. The Blessed One accepted out of compassion.

Venerable sir, I heard this from the Blessed One himself and it was acknowledged Those who give pleasure in return gain pleasure I like rugs of noble Kadali deer, over head canopies, cushions on either side. I know that they are not suitable for the Blessed One.

This plank of sandle wood is worth more than a hundred thousand May the Blessed One accept it out of compassion. The Blessed One accepted out of compassion and said these words of appreciation.

Giving interestedly what one likes, to the straightforward,
Coverings, beds, other accessories and needful things,
They win release giving up their things for the use of others
Knowing the worthy ones comparable to a field
They give things difficult to give up, to Great Men,
Offering their likes, they gain what they like.

The Blessed One advised the householder Ugga of Vesali in this manner and getting up from his seat went away.

Then the householder Ugga of Vesali in the meantime died and was born as a certain mental being. At that time the Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Then Ugga the son of gods illuminating the whole of Jeta’s grove with a resplendent light approached the Blessed One, worshipped and stood on a side. The Blessed One said thus to him: Ugga, is that what you wished for? Blessed One, that is what I wished for. Then the Blessed One advised the son of gods Ugga with these words.

Giving what they like, people gain what they like,
Giving the highest, they gain the highest.
Giving the noble, they gain the noble.
Giving the foremost, they gain the foremost
The man who gives the highest, the noble and the foremost.
Gains long life and fame, wherever he is born.

5. Puññābhisandasuttaṃ –– Outflows of merit

005.05. Bhikkhus, these five are the outflows of good and merit, the bringers of pleasantness and heavenly bliss, conducive to well being and agreeability. What five?

Bhikkhus, the bhikkhu partaking, whosever robes was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.

Bhikkhus, the bhikkhu having partaken, whosever morsel food was to abide in the limitless concentration, it becomes to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.

Bhikkhus, the bhikkhu partaking, whosever dwelling was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.

Bhikkhus, the bhikkhu partaking, whosever bed and chair was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.

Bhikkhus, the bhikkhu partaking, whosever medicinal requisites was to abide in the limitless concentration, it becoms to him an outflow of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability.

Bhikkhus, the merits of the noble disciple endowed with these five outflows of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability is not possible to be measured, it is innumerable and immeasurable.

Bhikkhus, just as it is not possible to measure and innumerate the water in the great ocean as it is this amount of vessels full of water, or so many hundreds of vessels full of water, or so many thousands of vessels full of water, yet it is innumerable and immeasurable and has to be reckoned as a great mass of water. In the same manner the merits of the noble disciple endowed with these five outflows of good and merit, bringing pleasantness and heavenly bliss, conducive to well being and agreeability is not possible to be measured, it is innumerable and immeasurable. It has to be reckoned as a great mass of merit.

The great ocean is immeasurable, the great lakes with many gems are fearful,
Rivers used by many empty themselves into the ocean, in the same way
The wise giving eatables, drinks, clothes, beds and coverings accrue much merit
They are like the rivers that empty themselves into the ocean.

6. Sampadāsuttaṃ –– Accomplishments

005.06. Bhikkhus, these five are accomplishments. What five?

The accomplishment of faith, virtues, learning, benevolence and wisdom.

Bhikkhus, these five are accomplishments.

7. Dhanasuttaṃ –– Wealths

005.07. Bhikkhus, these five are the wealths. What five?

A wealth of faith, virtues, learning, benevolence and wisdom.

Bhikkhus, what is a wealth of faith? Here, bhikkhus, the noble disciple takes faith in the enlightenment of the Thus Gone One: That Blessed One, … re … is the Teacher of gods and men. This is a wealth of faith.

Bhikkhus, what is a wealth of virtues? Here, bhikkhus, the noble disciple abstains from destroying living things … re … and taking intoxicating and brewd drinks. This is a wealth of virtues.

Bhikkhus, what is a wealth of learning? Here, bhikkhus, the noble disciple becomes learned in various ways … . re … and penetratingly sees with wisdom. This is a wealth of learning.

Bhikkhus, what is a wealth of benevolence? Here, bhikkhus, the noble disciple lives in the household with a mind that has given up stains of miserliness, benevolent, ready to give the needy and arranging to give gifts.

Bhikkhus, what is a wealth of wisdom? Here, bhikkhus, the noble disciple becomes wise in the arising and fading of the five holding masses, to rightfully end unpleasantness, reflecting with the noble one’s penetrating insight. This is a wealth of wisdom.

Bhikkhus, these are the five wealths.

Whosever unwavering faith is established in the Thus Gone One
Whose virtues are praised by the noble ones
Has faith in the Community and has right view
He is not poor, nor is his life useless. Therefore develop faith, virtues
And right view recollecting the dispensation of the Enlightened One.

8. Alabbhanīyaṭhānasuttaṃ –– Things not possible to obtain

005.08. Bhikkhus, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma. What five?

The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.

Here, bhikkhus, the not learned ordinary man decays and he does not reflect, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that decay. Bhikkhus, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .

Again, bhikkhus, the not learned ordinary man falls ill, … re … ḍeath befalls to him, … re … withering comes to him, … re … or disappearing comes to him and he does not reflect, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearances, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that disappearance. Bhikkhus, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .

Here, bhikkhus, the learned noble disciple decays and he reflects, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that decay. Bhikkhus, to this is said the learned noble disciple has pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished himself.

Again, bhikkhus, the learned noble disciple falls ill, … re … ḍeath befalls to him, … re … withering comes to him, … re … or disappearing comes to him and he reflects, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that disappearance. Bhikkhus, to this is said the learned noble disciple pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished. himself.

Bhikkhus, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.

Grieving and wailing is of no use, enemies become pleased seeing it.
They that see things as they really are, do not feel.
Enemies dislike it, when people do not feel
By thinking and reciting, the good words handed down,
According to the meanings gained, make effort
When you understand, that it cannot be gained, by me or by others
Endure it, without grieving, do merit, there is nothing else to do.

9. Kosalasuttaṃ –– In Kosala

005.09. At one time the Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Then king Pasenadi of Kosala approached the Blessed One worshipped and sat on a side.

[It was at this time, that queen Mallika had passed away.]

Then a certain man approached king Pasenadi of Kosala and whispered to his ear. Venerable sir, queen Mallika has passed away. When he heard this, he became displeased and unpleasant, his head drooped and sat crest fallen. The Blessed One knowing that he was overcome with grief said to king Pasenadi of Kosala: Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma. What five?

The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.

Do merit, there is nothing else to do.

10. Nāradasuttaṃ –– Venerable Narada

005.10. At one time venerable Narada was living in the Kukkuṭha monastery. At that time king Munda’s dearly loved queen, Bhadda had died and he would neither bathe, anoint his body, eat food, or do any work, day and night he was clinging to queen Bhadda’s body. Then king Munda addressed his treasurer Piyaka. Friend Piyaka, place queen Bhadda’s body in a glass vessel with oil and close it with another glass vessel so that I could see it for a long time. The treasurer Piyaka consenting placed the body of queen Bhadda in a glass vessel with oil and closed it with another glass vessel.

Then it occured to the treasurer Piyaka: King Munda’s dearly loved wife has died and on account of her death the king does not bathe, anoint his body, does not eat food or do the usual work. He spends time engrossed in the body of queen Bhadda. It is good if king Munda could hear a suitable Teaching from a recluse or Brahmin to pull out his arrow of grief. Then it occured to him: There is venerable Narada living in the Kukkuṭa monastery in Pathaliputta and fame had spread about him, he is wise, learned, is a capable speaker, has a good understanding, is an elder and a worthy one. What if I took king Munda to associate venerable Narada. Hearing the Teaching from venerable Narada the arrow of grief of king Munda could be dispelled.

Then the treasurer Piyaka approached king Munda and said to king Munda. Great king, there is venerable Narada living in the Kukkuṭa monastery in Pathaliputta his fame has spread, he is wise, learned, is a capable speaker, has a good understanding, is an elder and a worthy one. Great king, if you associated venerable Narada. and heard the Teaching from venerable Narada your arrow of grief could be dispelled. Then friend, Piyaka inform venerable Narada about it. How could one like me approach a recluse or Brahmin living in my kingdom without informing. The treasurer Piyaka consenting approached venerable Narada, worshipped, sat on a side and said: Here, venerable sir, king Munda’s dearly loved wife has died and on account of her death the king does not bathe, anoint his body, does not eat food or do the usual work. He spends the time engrossed in the body, of the queen. It is good if king Munda could hear a suitable Teaching from venerable Narada to dispel the arrow of grief. . Piyaka, do so when king Munda knows the right time.

Then piyaka, the treasurer getting up from his seat, worshipped and circumambulated venerable Narada. approached king Munda and said: Great king, I have informed and the time is right to go. Then Piyaka, yoke good carriages. The treasurer Piyaka yoked suitable carriages and informed the king. Great king, the carriages are ready, it is the time to do the fitting.

King Munda mounting good carriages approached the Kukkuta monastery in all royal majesty to see venerable Narada. Going as far as the carriages could go, got down and proceeded on foot and entered the monastery. Then king Munda approached venerable Narada worshipped him and sat on a side and venerable Narada said thus to him:

Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma. What five?

The expulsion of decay, illness, death, withering and disappearance are not obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.

Here, great king, the not learned ordinary man decays and he does not reflect, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that decay. Great king, to this is said the not learned ordinary man, shot with the poisoned arrow of grief, burns his own self. .

Again, great king, the not learned ordinary man falls ill, … re … ḍeath befalls to him, … re … withering comes to him, … re … or disappearing comes to him and he does not reflect, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He grieves, worries, laments, beats his breast and becomes confused on account of that disappearance. Great king, to this is said the not learned ordinary man shot with the poisoned arrow of grief, burns his own self. .

Here, great king, the learned noble disciple decays and he reflects, decay is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of my decay, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that decay. Great king, to this is said the learned noble disciple has pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. The noble disciple pulled out the arrow and extinguished himself.

Again, great king, the learned noble disciple falls ill, … re … ḍeath befalls to him, … re … withering comes to him, … re … or disappearing comes to him and he reflects, disappearing is not only to me, it is common to all beings who have come, gone disappeared or are born. If I grieve, worry, lament, beat my breast and be confused on account of this disappearance, food will not be agreeable to me, the body will be discoloured, I will not be able to do my usual work. On account of it my enemies would be happy, friends would be unhappy. He does not grieve, worry, lament, beat his breast and become confused on account of that disappearance. Great king, to this is said the learned noble disciple pulled out the poisoned arrow of grief shot by which the not learned ordinary man grieved and burnt himself. Ṭhe noble disciple pulled out the arrow and extinguished. himself.

Great king, these five things are not possible to be obtained by anyone in the world, not by a recluse, a Brahmin, a god, Māra or even Brahma.

Grieving and wailing is of no use, enemies become pleased seeing it.
They that see things as they really are, do not feel.
Enemies dislike it, when people do not feel
By thinking and reciting, the good words handed down,
According to the meanings gained, make effort
When you understand, that it cannot be gained, by me or by others
Endure it, without grieving, do merit, there is nothing else to do.
Then king Munda said to venerable Narada: Venerable sir, what is the name of this discourse?
Great king, the name of this discourse is dispelling the arrow of grief.
There, venerable sir, hearing this discourse on dispelling the arrow of grief, my grief is dispelled.

Then king Munda addressed the treasurer: Then friend, Piyaka burn the body of queen Bhadda and make a monument for her. From today, I will bathe, anoint the body, eat rice and do my duties.