The Chapter on Love

AN 8.1 The Benefits of Love Mettāsutta

SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"Mendicants, you can expect eight benefits when the heart's release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. What eight? You sleep at ease. You wake happily. You don't have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can't be harmed by fire, poison, or blade. If you don't reach any higher, you'll be reborn in a realm of divinity. You can expect these eight benefits when the heart's release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.

A mindful one who develops
limitless love
weakens the fetters,
seeing the ending of attachments.

Loving just one creature with a hateless heart
makes you a true person.
Sympathetic for all creatures,
a noble one creates abundant merit.

The royal potentates conquered this land
and traveled around sponsoring sacrifices---
horse sacrifice, human sacrifice,
the sacrifices of the 'casting of the yoke-pin', the 'royal soma drinking', and the 'unimpeded'.

These are not worth a sixteenth part
of the mind developed with love,
as all the constellations of stars
aren't worth a sixteenth part of the moon's light.

Don't kill or cause others to kill,
don't conquer or encourage others to conquer,
with love for all sentient beings,
you'll have no enmity for anyone."

AN 8.2 Wisdom Paññāsutta

"Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight?

It's when a mendicant lives relying on the Teacher or a spiritual companion in a teacher's role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause.

When a mendicant lives relying on the Teacher or a spiritual companion in a teacher's role---with a keen sense of conscience and prudence for them, with warmth and respect---from time to time they go and ask them questions: 'Why, sir, does it say this? What does that mean?' Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause.

After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause.

A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is the fourth cause.

They're very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They're strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause.

When in the Saṅgha they don't engage in motley talk or low talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. This is the seventh cause.

They meditate observing rise and fall in the five grasping aggregates. 'Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' This is the eighth cause.

Their spiritual companions esteem them: 'This venerable lives relying on the Teacher or a spiritual companion in a teacher's role. They set up a keen sense of conscience and prudence for them, with warmth and respect. Clearly this venerable knows and sees.' This quality leads to fondness, respect, esteem, harmony, and unity.

'This venerable lives relying on the Teacher or a spiritual companion in a teacher's role, and from time to time they go and ask them questions ... Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

'After hearing that teaching they perfect withdrawal of both body and mind. Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

'This venerable is ethical ... Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

'This venerable is very learned, remembering and keeping what they've learned. ... Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

'This venerable lives with energy roused up ... Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

'When in the Saṅgha they don't engage in motley talk or low talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

'They meditate observing rise and fall in the five grasping aggregates. ... Clearly this venerable knows and sees.' This quality also leads to fondness, respect, esteem, harmony, and unity.

These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired."

AN 8.3 Disliked (1st) Paṭhamaappiyasutta

"Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It's when a mendicant praises the disliked and criticizes the liked. They desire material things and honor. They lack conscience and prudence. They have corrupt wishes and wrong view. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It's when a mendicant doesn't praise the disliked and criticize the liked. They don't desire material things and honor. They have conscience and prudence. They have few desires and right view. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired."

AN 8.4 Disliked (2nd) Dutiyaappiyasutta

"Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It's when a mendicant desires material things, honor, and status. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It's when a mendicant doesn't desire material things, honor, and status. They know moderation and the proper time. Their conduct is pure, they don't talk a lot, and they don't insult and abuse their spiritual companions. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired."

AN 8.5 Worldly Conditions (1st) Paṭhamalokadhammasutta

"Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, blame and praise, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.

Gain and loss, fame and disgrace,
blame and praise, and pleasure and pain.
These qualities among people are impermanent,
transient, and perishable.

An intelligent and mindful person knows these things,
seeing that they're perishable.
Desirable things don't disturb their mind,
nor are they repelled by the undesirable.

Both favoring and opposing
are cleared and ended, they are no more.
Knowing the stainless, sorrowless state,
they who have gone beyond rebirth
>understand rightly."

AN 8.6 Worldly Conditions (2nd) Dutiyalokadhammasutta

"Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, blame and praise, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions.

An unlearned ordinary person encounters gain and loss, fame and disgrace, blame and praise, and pleasure and pain. And so does a learned noble disciple. What, then, is the difference between a learned noble disciple and an ordinary unlearned person?"

"Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it."

"Well then, mendicants, listen and apply your mind well, I will speak."

"Yes, sir," they replied. The Buddha said this:

"Mendicants, an unlearned ordinary person encounters gain. They don't reflect: 'I've encountered this gain. It's impermanent, suffering, and perishable.' They don't truly understand it. They encounter loss ... fame ... disgrace ... blame ... praise ... pleasure ... pain. They don't reflect: 'I've encountered this pain. It's impermanent, suffering, and perishable.' They don't truly understand it.

So gain and loss, fame and disgrace, blame and praise, and pleasure and pain occupy their mind. They favor gain and oppose loss. They favor fame and oppose disgrace. They favor praise and oppose blame. They favor pleasure and oppose pain. Being so full of favoring and opposing, they're not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.

A learned noble disciple encounters gain. They reflect: 'I've encountered this gain. It's impermanent, suffering, and perishable.' They truly understand it. They encounter loss ... fame ... disgrace ... blame ... praise ... pleasure ... pain. They reflect: 'I've encountered this pain. It's impermanent, suffering, and perishable.' They truly understand it.

So gain and loss, fame and disgrace, blame and praise, and pleasure and pain don't occupy their mind. They don't favor gain or oppose loss. They don't favor fame or oppose disgrace. They don't favor praise or oppose blame. They don't favor pleasure or oppose pain. Having given up favoring and opposing, they're freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're freed from suffering, I say. This is the difference between a learned noble disciple and an unlearned ordinary person.

Gain and loss, fame and disgrace,
blame and praise, and pleasure and pain.
These qualities among people are impermanent,
transient, and perishable.

An intelligent and mindful person knows these things,
seeing that they're perishable.
Desirable things don't disturb their mind,
nor are they repelled by the undesirable.

Both favoring and opposing
are cleared and ended, they are no more.
Knowing the stainless, sorrowless state,
they who have gone beyond rebirth
>understand rightly."

AN 8.7 Devadatta's Failure Devadattavipattisutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

"Mendicants, it's good for a mendicant to check their own failings from time to time. It's good for a mendicant to check the failings of others from time to time. It's good for a mendicant to check their own successes from time to time. It's good for a mendicant to check the successes of others from time to time. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

What eight? Overcome and overwhelmed by gain ... loss ... fame ... disgrace ... honor ... dishonor ... corrupt wishes ... bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

It's good for a mendicant, whenever they encounter it, to overcome gain ... loss ... fame ... disgrace ... honor ... dishonor ... corrupt wishes ... bad friendship.

What advantage does a mendicant gain by overcoming these eight things?

The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.

So, mendicants, you should train like this: 'Whenever we encounter it, we will overcome gain ... loss ... fame ... disgrace ... honor ... dishonor ... corrupt wishes ... bad friendship.' That's how you should train."

AN 8.8 Uttara on Failure Uttaravipattisutta

At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā. There Uttara addressed the mendicants: "Mendicants, it's good for a mendicant to check their own failings from time to time. It's good for a mendicant to check the failings of others from time to time. It's good for a mendicant to check their own successes from time to time. It's good for a mendicant to check the successes of others from time to time."

Now at that time the great king Vessavaṇa was on his way from the north to the south on some business. He heard Venerable Uttara teaching this to the mendicants on Saṅkheyyaka Mountain.

Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the thirty-three, as easily as a strong person would extend or contract their arm. Then he went up to Sakka, lord of gods, and said to him:

"Please sir, you should know this. Venerable Uttara is teaching the mendicants on Saṅkheyyaka Mountain in this way: 'It's good for a mendicant from time to time to check their own failings. ... the failings of others ... their own successes ... the successes of others.'"

Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the thirty-three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara. Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him:

"Is it really true, sir, that you teach the mendicants in this way: 'It's good for a mendicant from time to time to check their own failings ... the failings of others ... their own successes ... the successes of others'?"

"Indeed, lord of gods."

"Sir, did this teaching come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?"

"Well then, lord of gods, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

Suppose there was a large heap of grain not far from a town or village. And a large crowd were to take away grain with carrying poles, baskets, hip sacks, or their cupped hands. If someone were to go to that crowd and ask them where they got the grain from, how should that crowd rightly reply?"

"Sir, they should reply that they took it from the large heap of grain."

"In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak."

"It's incredible, sir, it's amazing! How well this was said by Venerable Uttara! 'Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.' At one time, Honorable Uttara, the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

'Mendicants, it's good for a mendicant from time to time to check their own failings ... the failings of others ... their own successes ... the successes of others. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. What eight? Overcome and overwhelmed by gain ... loss ... fame ... disgrace ... honor ... dishonor ... corrupt wishes ... bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable.

It's good for a mendicant, whenever they encounter it, to overcome gain ... loss ... fame ... disgrace ... honor ... dishonor ... corrupt wishes ... bad friendship.

What advantage does a mendicant gain by overcoming these eight things?

The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.

So you should train like this:

"Whenever we encounter it, we will overcome gain ... loss ... fame ... disgrace ... honor ... dishonor ... corrupt wishes ... bad friendship." That's how you should train.'

Honorable Uttara, this exposition of the teaching is not established anywhere in the four assemblies---monks, nuns, laymen, and laywomen. Sir, learn this exposition of the teaching! Memorize this exposition of the teaching! Remember this exposition of the teaching! Sir, this exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life."

AN 8.9 Nanda Nandasutta

"Mendicants, you could rightly call Nanda 'Gentleman', 'strong', 'lovely', and 'lustful'. How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?

This is how Nanda guards the sense doors. If he has to look to the east, he wholeheartedly concentrates before looking, thinking: 'When I look to the east, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.' In this way he's aware of the situation.

If he has to look to the west ... north ... south ... up ... down ... If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking: 'When I survey the intermediate directions, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.' In this way he's aware of the situation. This is how Nanda guards the sense doors.

This is how Nanda eats in moderation. Nanda reflects rationally on the food he eats: 'Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.' This is how Nanda eats in moderation.

This is how Nanda is committed to wakefulness. Nanda practices walking and sitting meditation by day, purifying his mind from obstacles. In the first watch of the night, he continues to practice walking and sitting meditation. In the middle watch, he lies down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up. In the last watch, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles. This is how Nanda is committed to wakefulness.

This is how Nanda has mindfulness and situational awareness. Nanda knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This is how Nanda has mindfulness and situational awareness.

How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?"

AN 8.10 Trash Kāraṇḍavasutta

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Now at that time the mendicants accused a mendicant of an offense. The accused mendicant dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.

Then the Buddha said to the mendicants, "Mendicants, throw this person out! Throw this person out! This person should be shown the door. Why should you be vexed by an outsider?

Take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don't notice his offense. But when the mendicants notice the offense, they know that he's a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn't corrupt good-natured mendicants.

Suppose in a growing field of barley some bad barley appeared, just useless trash. Its roots, stem, and leaves would look just the same as the healthy barley. That is, so long as the head doesn't appear. But when the head appears, they know that it's bad barley, just useless trash. When they realize this they pull it up by the roots and throw it outside the field. Why is that? So that it doesn't spoil the good barley.

In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don't notice his offense. But when the mendicants notice the offense, they know that he's a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn't corrupt good-natured mendicants.

Suppose that a large heap of grain is being winnowed. The grains that are firm and solid form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side. The owners take a broom and sweep them even further away. Why is that? So that it doesn't spoil the good grain. In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don't notice his offense. But when the mendicants notice the offense, they know that he's a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn't corrupt good-natured mendicants.

Suppose a man needs an irrigation gutter for a well. He'd take a sharp axe and enter the wood, where he'd knock various trees with the axe. The trees that were firm and solid made a cracking sound. But the trees that were rotten inside, decomposing and decayed, made a thud. He'd cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he'd use it as an irrigation gutter for the well. In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don't notice his offense. But when the mendicants notice the offense, they know that he's a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn't corrupt good-natured mendicants.

By living together, know that
they're irritable, with corrupt wishes,
offensive, stubborn, and contemptuous,
jealous, stingy, and devious.

They speak to people with a voice
so smooth, just like an ascetic.
But they act in secret, with their bad views
and their lack of regard for others.

You should recognize them for what they are:
a creep and liar.
Then having gathered in harmony,
you should expel them.

Throw out the trash!
Get rid of the rubbish!
And sweep away the scraps---
they're not ascetics, they just think they are.

When you've thrown out those of corrupt wishes,
of bad behavior and alms-resort,
dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, alert,
make an end of suffering."