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Do Good Purify Mind - Path to Eternal Bliss

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AN 8.39 (A iv 245)
Abhisanda Sutta
— Results —
Here are eight ways in which all serious disciples of the Buddha create much merit for themselves.

05) Classical Pāḷi,
]“aṭṭhime,
bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā
sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattanti. katame aṭṭha?

idha,
bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. ayaṃ, bhikkhave,
paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko
saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“puna
caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. ayaṃ,
bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati.

“puna
caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. ayaṃ,
bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati.

“pañcimāni,
bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni
asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti,
appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. katamāni pañca?
idha,
bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.
pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ
abhayaṃ deti, averaṃ deti, abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ
abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa
averassa abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, paṭhamaṃ dānaṃ
mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ
asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi
brāhmaṇehi viññūhi. ayaṃ, bhikkhave, catuttho puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“puna
caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā
paṭivirato hoti. adinnādānā paṭivirato, bhikkhave, ariyasāvako
aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti.
aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā,
aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. idaṃ,
bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ
samaṇehi brāhmaṇehi viññūhi. ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando
kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“puna
caparaṃ, bhikkhave, ariyasāvako kāmesumicchācāraṃ pahāya
kāmesumicchācārā paṭivirato hoti. kāmesumicchācārā paṭivirato,
bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti
abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā
abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī
hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ
vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na
saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho,
bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā
sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya
manāpāya hitāya sukhāya saṃvattantī”ti.

“puna
caparaṃ, bhikkhave, ariyasāvako musāvādaṃ pahāya musāvādā paṭivirato
hoti. musāvādā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ
abhayaṃ deti averaṃ deti abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ
datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa
abyābajjhassa bhāgī hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ
aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na
saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro
sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya
sukhāya saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā
kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā,
iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.
“puna
caparaṃ, bhikkhave, ariyasāvako surāmerayamajjapamādaṭṭhānaṃ pahāya
surāmerayamajjapamādaṭṭhānā paṭivirato hoti. surāmerayamajjapamādaṭṭhānā
paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti
averaṃ deti abyābajjhaṃ deti. aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ
datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa
bhāgī hoti. idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ
vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na
saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. ayaṃ kho,
bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko
sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya
saṃvattati. ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā
sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya
manāpāya hitāya sukhāya saṃvattantī”ti.

ime
kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā
sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya
sukhāya saṃvattantī”ti.

30) Classical English,Roman,

“Monks,
there are these eight rewards of merit, rewards of skillfulness,
nourishments of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing, to
welfare & happiness. Which eight?

“There
is the case where a disciple of the noble ones has gone to the Buddha
for refuge. This is the first reward of merit, reward of skillfulness,
nourishment of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing; to
welfare & to happiness.

“Furthermore,
the disciple of the noble ones has gone to the Dhamma for refuge. This
is the second reward of merit, reward of skillfulness, nourishment of
happiness, celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare & to
happiness.

“Furthermore,
the disciple of the noble ones has gone to the Sangha for refuge. This
is the third reward of merit, reward of skillfulness, nourishment of
happiness, celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare & to
happiness.

“Now,
there are these five gifts, five great gifts — original, long-standing,
traditional, ancient, unadulterated, unadulterated from the beginning —
that are not open to suspicion, will never be open to suspicion, and
are unfaulted by knowledgeable contemplatives & brahmans. Which
five?

“There
is the case where a disciple of the noble ones, abandoning the taking
of life, abstains from taking life. In doing so, he gives freedom from
danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, he
gains a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the first gift, the first great
gift — original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & brahmans. And this is the fourth reward of merit,
reward of skillfulness, nourishment of happiness, celestial, resulting
in happiness, leading to heaven, leading to what is desirable,
pleasurable, & appealing; to welfare & to happiness.

“Furthermore,
abandoning taking what is not given (stealing), the disciple of the
noble ones abstains from taking what is not given. In doing so, he gives
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings. In giving freedom from danger, freedom
from animosity, freedom from oppression to limitless numbers of beings,
he gains a share in limitless freedom from danger, freedom from
animosity, and freedom from oppression. This is the second gift, the
second great gift — original, long-standing, traditional, ancient,
unadulterated, unadulterated from the beginning — that is not open to
suspicion, will never be open to suspicion, and is unfaulted by
knowledgeable contemplatives & brahmans. And this is the fifth
reward of merit, reward of skillfulness, nourishment of happiness,
celestial, resulting in happiness, leading to heaven, leading to what is
desirable, pleasurable, & appealing; to welfare & to happiness.

“Furthermore,
abandoning illicit sex, the disciple of the noble ones abstains from
illicit sex. In doing so, he gives freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings. In
giving freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings, he gains a share in limitless
freedom from danger, freedom from animosity, and freedom from
oppression. This is the third gift, the third great gift — original,
long-standing, traditional, ancient, unadulterated, unadulterated from
the beginning — that is not open to suspicion, will never be open to
suspicion, and is unfaulted by knowledgeable contemplatives &
brahmans. And this is the sixth reward of merit, reward of skillfulness,
nourishment of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing; to
welfare & to happiness.
“Furthermore,
abandoning lying, the disciple of the noble ones abstains from lying.
In doing so, he gives freedom from danger, freedom from animosity,
freedom from oppression to limitless numbers of beings. In giving
freedom from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings, he gains a share in limitless freedom from
danger, freedom from animosity, and freedom from oppression. This is the
fourth gift, the fourth great gift — original, long-standing,
traditional, ancient, unadulterated, unadulterated from the beginning —
that is not open to suspicion, will never be open to suspicion, and is
unfaulted by knowledgeable contemplatives & brahmans. And this is
the seventh reward of merit, reward of skillfulness, nourishment of
happiness, celestial, resulting in happiness, leading to heaven, leading
to what is desirable, pleasurable, & appealing; to welfare & to
happiness.

“Furthermore,
abandoning the use of intoxicants, the disciple of the noble ones
abstains from taking intoxicants. In doing so, he gives freedom from
danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, he
gains a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the fifth gift, the fifth great
gift — original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & brahmans. And this is the eighth reward of merit,
reward of skillfulness, nourishment of happiness, celestial, resulting
in happiness, leading to heaven, leading to what is desirable,
pleasurable, & appealing; to welfare & to happiness.

“Monks,
these are the eight rewards of merit, rewards of skillfulness,
nourishments of happiness, celestial, resulting in happiness, leading to
heaven, leading to what is desirable, pleasurable, & appealing, to
welfare & happiness.

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http://www.buddhanet.net/dhammapada/d_fools.htm

Verse 65. Profit From The Wise

Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.

Explanation: If a wise person were to associate with a wise
person, even for a moment, he will quickly understand the Teaching.
This is very much like the tongue being able to discern the subtle
flavours of soup. This stanza could be further appreciated when you
contrast it with the previous one. In the previous one the image used
is the soup. Though it serves tasty food endlessly, it just cannot
appreciate how food tastes, very much like a foolish individual being
unable to appreciate the teaching even when he keeps company with
the wise. An intelligent man, even though he is associated with a
wise man only for a moment, quickly understands the Dhamma, just as
the tongue knows the taste of soup.








Verse 68. Happiness Results From Good Deeds



But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.


Explanation: It is good if one were to do such actions that
would not bring repentance later. One should do things that bring
pleasant consequences.


Verse 75. Path To Liberation

One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.

Explanation: There is one way to worldly and material progress
and profit. But the way to Nibbana is quite different than that. The
monk, who is the Buddha’s disciple, should be clearly aware of
this difference. He must not take delight in the worldly gifts with
which he is being enticed. He must on the other hand seek solitude.

http://www.buddhanet.net/dhammapada/d_wise.htm



Verse 77. The Virtuous Cherish Good Advice

Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.

Explanation: The wise and good person who reproaches and warns,
and prevents a person from getting into anti-social behaviour, is
liked by virtuous individuals - and disliked by those who are evil.




Verse 78. In The Company Of The Virtuous

Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.

Explanation: Do not associate with people who have evil ways.
Avoid the company of wicked, evil people who are mean and bad. Associate
with worthy friends. Keep the company of noble persons who are superior
in quality and virtue and who will be able to elevate you.




Verse 79. Living Happily In The Dhamma

Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.

Explanation: One who delights in “The Teaching”
lives happily with a pure mind. The experience of the “Sublime
Ones” the wise always enjoy.




Verse 80. The Wise Control Themselves

Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.

Explanation: The irrigator who manages water is skilled in
directing water to whatever place he wants. The fletcher skilfully
shapes a very straight arrow-shaft out of a piece of wood by working
skilfully on it. The carpenter selects a block of wood and constructs
whatever he wants out of it, depending on his need. In the same way,
the wise person works upon their mind, restraining it the way they
desire.




Verse 81. The Wise Are Steadfast

Just as a mighty boulder
stirs not with the wind,
so the wise are never moved
either by praise or blame.

Explanation: The wise remain unmoved and unruffled both by
praise and humiliation. The wise remain unshaken under all vicissitudes
of life, like the solid rock that withstands the buffetings of wind,
unmoved.




Verse 82. The Wise Are Happy

Even as a fathomless lake,
a lake so calm and clear,
so dhammas having heard
serene the wise become.

Explanation: The exceedingly deep oceans are tranquil, calm
and are not agitated. In the same way whose wise ones who listen to
the word of the Buddha acquire deep awareness and are extremely calm
and tranquil.




Verse 83. The Wise Are Tranquil

Everything the good renounce,
the peaceful chatter not of fond delights,
and whether touched by pleasure or pain
nor joy or woe in the wise is seen.

Explanation: The noble and wise persons are not attached to
anything whatsoever in the world. The disciplined persons do not talk
desiring worldly things, material benefits or sensual delights. Whatever
fortune or ill-fortune may touch them, they remain calm, neither depressed
or elated.




Verse 84. The Wise Live Correctly

Neither for one’s own, nor for another’s
sake
one should wish for children, wealth, estate,
nor success desire by means unjust,
thus virtuous, and wise, righteous one would be.

Explanation: Not for one’s own benefit nor for that of
others, does he desire children, wealth or kingdom. Nor does he desire
self-glory. Thus he is realistic, penetrative and well behaved.




Verse 85. A Few Reach The Other Shore

Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.

Explanation: Of those who wish to cross over to the other
side only a handful are successful. Those others who are left behind
keep running along this shore. Those masses who have not been able
to reach liberation continue to be caught up in Samsara.




Verse 86. Those Who Follow The Dhamma Are Liberated

But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.

Explanation: The realms over which Mara has sway, are difficult
to be crossed. Only those who quite righteously follow the way indicated
in the well-articulated Teachings of the Buddha, will be able to cross
these realms that are so difficult to cross.




Verse 87. Liberation Through Discipline

Abandoning the dhammas dark
the wise should cultivate the bright,
having from home to homeless gone
in solitude unsettling.

Explanation: The wise person abandons fully and totally those
tainted views and questionable ways of behaviour and moves away from
the known comforts of lay life into the unfamiliar way of life of
the renunciate. He practises virtue conducive to the achievement of
liberation.




Verse  88. Purify Your mind

Let them desire that rare delight
renouncing pleasures, owing nought,
those wise ones should cleanse themselves
from all defilements of the mind.

Explanation: He takes interest in liberation. He gives up
all preferences for sensualities. This way, he is without any possessions.
The wise person proceeds to cleanse his mind from those defilements
that blemish the mind.



Verse 89. Arahats Are Beyond Worldliness

Those who come to Wakening
with mind full-cultivated,
delight, no longer clinging,
in relinquishing attachment:
they, without pollution, radiant,
in this world have reach Nibbana.

Explanation: There are those wise individuals who have practiced
extremely well the factors conducive to the attainment of liberation.
They do not cling to anything emotionally or mentally. They are opposed
to the tendency to be greedy and grasping, They take delight in non-grasping.
They, the shining ones, who are totally bereft of blemishes, have
attained liberation in this world itself.



Verse 76. Treasure The Advice Of The Wise



Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.

Explanation: If one discovers a wise person
who points out one’s errors and sternly corrects one, he should be
looked upon as a benign revealer of a treasure. His company should be
sought. Such association would make better persons of men.


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