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II – ‘THE SECOND CLOG-BOUND SUTTA’ (Dutiya Gaddula~Baddha~Suttam’)71

THE DOG NEAR THE POST

The second ‘Gaddula.Baddha’ sutta’2 begins as the first one did. Also here, The Buddha gives the simile of a dog bound by a clog, tied to a post. But here The Buddha speaks not of the dog going round the post; here, He speaks of the dog walking near the post, standing, sitting down, and lying down near the post:

Thus I heard.

One time the Exalted One was dwelling in Savatthi, in Jeta’s Grove, Anathapin(Iika’s monas­tery. There the Blessed One addressed the bhikkhus:

Inconceivable is the beginning, bhikkhus, of the round of rebirth. A first point is not known of ignorance-hindered beings fettered by craving, rushing on and running about.

Suppose then, bhikkhus, a dog was clog-bound, and to a strong post or pillar was bound dose. If it walks, then it walks near that same post or pillar; if it stands, then it stands near that same post or pillar, if it sits down, then it sits down near that same post or pillar; if it lies down, then it lies down near that same post or pillar.

As explained before, the dog cannot run away because it is wearing a clog, and is by a rope tied close to a strong post or pillar. Whatever posture it assumes, walking, standing, sitting down, or lying down, it remains near the post or pillar.

THIS Is MINE, THIS I AM, THIS Is MY SELF

Then, as before, The Buddha compares the dog to the uneducated ordinary person:73

So too, bhikkhus, the uneducated ordinary person,

[1] regards materiality as: ‘This is mine(etam mama), this I am{es’oham’asmi), this is my self(eso me atta)’;

[2] regards feeling as: ‘This is mine, this I am, this is my self’;

[3] regards perception as: ‘This is mine, this I am, this is my self’;

[4] regards formations as: ‘This is mine, this I am, this is my self’;

[5] regards consciousness as: ‘This is mine, this I am, this is my self.’

In the first ‘Gaddula·Baddha’sutta, The Buddha explained that the uneducated ordinary person regards the five clinging-aggregates as related to self in twenty ways: that is the twenty types of identity view. But here The Buddha explains that the uneducated ordinary person regards the five clinging-aggregates as re­lated to self in only three ways:

1) The uneducated ordinary person regards the five clinging-aggregates as ‘This is mine'(etam mama). That is a manifestation of grasping by craving(tan­ha·ggaha).74

2) The uneducated ordinary person regards the five clinging-aggregates as ‘This I am'{eso·ham·asmi). That is a manifestation of grasping by conceit{mana­·ggaha).

71 Reference numbers in italics refer to sutta quotations, etc. in endnotes p.36.

72 S.IIIIx.8 ‘Dutiya·Gaddula·Baddha·Suttam’ (‘The Second Clog-Bound Sutta’)

73 For details with regard to the uneducated ordinary person, see ‘The Uneducated Ordi­nary Person’, p.Sff.

74 For the analysis with regard to the three types of grasping, see the commentary to M.Ii8 ‘Sallekha’Suttam'(‘The Discipline Sutta’).

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The Workings of Kamma

3) The uneducated ordinary person regards the five clinging-aggregates as ‘This is my self’ (eso me atta). That is a manifestation of grasping by view(d~tthi­·ggaha), which is the twenty types of identity view(sakkaya·d~tthijexplained by The Buddha in the first ‘Gaddula·Baddha’sutta.

These three types of grasping are always associated with ignorance(aYiffi), and craving(l11nha): when there is the identity view, there is always ignorance and craving.

The wrong view of identity, craving, and ignorance cover the uneducated ordi­nary person’s eye of wisdom. They prevent her or him from seeing ultimate ma­teriality and ultimate mentality according to reality. Because of this blindness, the uneducated ordinary person is unable to see that ultimate materiality and ultimate mentality is impermanent(aniaa), suffering(duWla), and non-self(an·atta). And she or he develops conceit{mana). Conceit and ignorance and craving, or identity view and ignorance and craving, makes the uneducated ordinary person commit unwholesome and wholesome actions through body, speech and mind. Such ac­tion is called kamma: either akusala kammaor kusala kamma.

HE Is NEAR THE FNE CLINGING-AGGREGATES

The kammic potenc.y of those actions has the capacity to produce renewed ex­istence after death, which means the uneducated ordinary person is not released from the round of rebirth. When there is production of renewed existenceOwna­‘bhav’iibhinipphatli), there is also renewed disease, renewed ageing&death, renewed sorrow, renewed lamentation, renewed pain, renewed displeasure, and renewed despair: in short, there are renewed five aggregatesiPaifa1·Wlandha). There being no release from the five aggregates means the uneducated ordinary person is not released from suffering, from the round of rebirth:

· If he walks, then he walks near those five dinging-aggregates;

· if he stands, then he stands near those fIVe clinging-aggregates;

· if he sits down, then he sits down near those fIVe clinging-aggregates; • if he lies down, then he lies down near those five dinging-aggregates.

The dog is wearing a clog, and is tied close to a strong post or pillar by a rope, which means it cannot release itself from the strong post. In the same way, the uneducated ordinary person is wearing the clog of a firmly held identity view (sakkaya d~tthij, and is tied close to the strong post or pillar of the five c1inging­aggregates by the rope of craving(l11nha). That means the uneducated ordinary person cannot gain release from the strong post of the five clinging-aggregates (paifc,upiidiina’Wlandha):7S/58 cannot get released from the round of rebirth(sanis;iira).

FoR A loNG TIME THIS MIND HAS BEEN DEFILED

It is for this reason The Buddha gives the following advice:

Therefore, bhikkhus, one should reflect repeatedly upon one’s own mind: ‘For a long time this mind has been defiled by lust(r.jgal by hatred{dosa), and by delusion(mo’7a).’ By mental defilement(citta’samb”lesii), bhikkhus, beings are defiled; by mental PUriflCa­tion{dtta’vodiinii), beings are purified.

7S five dinging-aggregates: this means they are what the uneducated ordinary person clings to: there is nothing else to cling to. Athought possessed of five aggregates, The Noble One(Ariya), does not cling to them with any of the twenty kinds of identity view.

II – ‘The Second Clog-Bound Sutta’ THE FANTAST1C PICTURE

31

Then The Buddha explains the mind(dlt11) by comparing it to a fantastic picture (dlt11):

Have you seen, bhikkhus, the ‘wandering picture’? (Yes, Venerable Sir.)

Even that ‘wandering picture’, bhikkhus, owing to only the mind is fantastic. And yet, bhikkhus, the mind is more fantastic than the ‘Wandering picture’.

The picture mentioned here is the ‘wandering picture'(ca/Qnadlt11),161t had that name, because Brahmins called Sarikhas wandered about with it to preach their Dhamma. To illustrate the workings of kamma, they had on a canvas painted fantastic images of the good and bad destinations. And they carried the picture around on their wanderings. Then they would show it to people, and explain: ‘If one does this kamma, one gets this result; if one does that, one gets that.’

Such a fantastic picture is very imaginative. But the mind is even more fantastic.

That is because one must first imagine what image to paint, and how to compose the image, and then one paints according to one’s imagination. And one might imagine, for example, a fantastic ruby that was brighter than the sun, even though such a ruby cannot exist.

Thus, with The Buddha’s simile of the wandering picture, we may understand how fantastic the mind is. That is why The Buddha says:

Even that ‘wandering picture’, bhikkhus, owing to only the mind is fantastic. And yet, bhikkhus, the mind is more fantastic than the ‘Wandering picture’.

And He adds:

Therefore, bhikkhus, one should reflect repeatedly upon one’s own mind: ‘For a long time this mind has been defiled by lust, by hatred, and by delusion.’

By mental defilement, bhikkhus, beings are defiled; by mental purifICation, beings are pUrified.

THE FANTAST1C ANIMAL REALM

Next, The Buddha explains the mind by comparing it to the fantastic variety of beings in the animal realm:

I do not, bhikkhus, another one order see so fantastic, bhikkhus, as the animal-realm beings. Even they, bhikkhus, the animal-realm beings, owing to only the mind are fan­tastic. And yet, bhikkhus, the mind is more fantastic than the animal-realm beings.

The point The Buddha is making here is that the fantastic variety of creatures in the animal realm reflects the variety of past kammas that produced their re­birth as animals. That variety of kammas originated from the fantastic variety of craving(l11nha), a mental factor.

For example,77 quails and partridges did not in their previous lives aocomplish various kammas with the thought: We will become a being with such and such characteristics.’ It is when the kammic potency of a certain previous kamma has matured, that it produces the result of rebirth into a certain species(J-17I10, such as a quail, or partridge. And the variety of appearance, way of life etc. in the animal realm depends on the species. Beings that arise in a particular species become the way they do aocording to the species they have been born into. Thus variety manifests through the order of beings, and reflects the variety of kamma.

76 This analysis is derived from the commentary to the second ‘Gaddula·Baddha’sutta. 77 This example is given in the commentary to the second ‘Gaddula·Baddha’sutta.

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The Workings of Kamma

For example, if you in a life accomplish sufficient wholesome kamma to become a human being, then if the kammic potency of that kamma matures, you will appear in the human species(manUSS’a yoni}, with the five clinging-aggregates of a human being. That is why parents and children are usually similar to each other.

In the same way, if you in a life accomplish such an unwholesome kamma as to become a quail, then if the kammic potency of that kamma matures, you will appear in the species of quails, with the five clinging-aggregates of a quail. That is how the variety of animals manifests through the species, and the species re­flects the variety of previous kamma.

And yet, the mind is more varied. That is why The Buddha says:

Even they, bhikkhus, the animal-realm beings, owing to only the mind are fantastic.

And yet, bhikkhus, the mind is more fantastic than the animal-realm beings.

And He adds:

Therefore, bhikkhus, one should reflect repeatedly upon one’s own mind: ‘For a long time this mind has been defiled by lust, by hatred, and by delusion.’

By mental defilement, bhikkhus, beings are defiled; by mental PUrifICation, beings are pUrified.

THE VARIETY OF TEMPERAMENT

When The Buddha says the mind is more fantastic than the wandering picture, and more fantastic than the beings in the animal realm, He is referring to the fantastic variety of kamma consciousnesses(A11mma·vinnana), the fantastic variety of consciousnesses associated with kammic potency. It is this kamma that distin­guishes beings as inferior and superior?8

You see, for example, human beings with different temperaments. A human being’s temperament is the result of kamma accomplished in previous lives.⁷⁹

Let us say you, in a previous life, accomplished wholesome kamma(kusa/a kamma): you made offeringS(dana), observed morality(S1s)(the five or eight precepts), or practised meditation(bhavana). And you did it with a strong wish for sensual pleas­ures in the future. Maybe you wished that your wholesome kamma would produce future lives as a rich human being, or you wished that it would produce future lives in the deva world, so you could enjoy deva pleasures. Then if, owing to that wholesome kamma, you are reborn as a human being, you will have great desire to enjoy sensual pleasures. You will have a lustful temperament(raga’Q1Jita).80/59

You may also have accomplished wholesome kamma with hatred. For example, you made offerings, but with anger: maybe you did not like the people you were with, maybe you quarreled with the other people about how to conduct the offer­ing, or you were angry with the receivers, or you were dissatisfied with the objects you were offering. You might also, for example, have kept the eight precepts with anger: angry that you could not eat after noon, or bored because you could not watch television. Then if, owing to that wholesome kamma, you are reborn as a human being, you will very easily get angry and bored. You will have a hating tem pera ment( dosa·Q1Jil1l).

78 For these, The Buddha’s words, see p.2S6.

79 DhSA.i.498J4tp’7a-Mah5.l17,t1ilka’Otta.Vannana'(‘Description of the Eight Great Resultant Consciousnesses’) E. 3SS- 3S6

80 For how wholesome phenomena can be cause for the arising of unwholesome phenom­ena, see The Buddha’s explanation quoted in subsequent endnote S9, p.36.

II – ‘The Second Clog-Bound Sutta’

33

You may also have accomplished the wholesome kamma with conceit: compar­ing your practice with the practice of others: ‘Their offerings are very poor; mine is much better!’, ‘He always breaks the precepts, but mine are pure!’, ‘She can never calm her mind, but I can sit in perfect jhana for six hours!’, ‘I’ve seen two hundred past lives, but he’s seen only two!’, ‘She’s offering very delicious food; that’s unnecessary. I’m offering plain food; that’s good enough!’, ‘I’m a bad per­son; it’s no use for me to try to keep the precepts!’, or, ‘I think too much; it’s impossible for me to meditate. I will just make offerings!’ Measuring one’s whole­some kamma in this way is conceit: superiority conceit, equality conceit, and in­feriority conceit.⁸¹⁶⁰ If you, owing to that kamma, are reborn as a human being, you will have a conceited temperament(mana·caJil11): always comparing yourself with others. This same principle applies also to those who have an envious or jealous temperament. And those with a deluded temperament(mo’7a’caJil11) will have accomplished wholesome kamma without understanding the law of kamma, without understanding that their kamma is wholesome, and without understand­ing that their kamma can produce rebirth.

Say, on the other hand, you in a previous life accomplished wholesome kamma with determined faith{GlI-appana·saddha) in the Triple Gem (The Buddha, Dhamma, and Sangha), and determined faith in the law of kamma and its results.⁸² Then if, owing to that kamma, you are reborn as a human being, you will be one full of faith and devotion. You will have a pious temperament(saddha·caJil11).

You may also have accomplished wholesome kamma with strong and powerful loving-kindness(metta): you may have made offerings with a great desire for the receivers to benefit from your offerings. Or you refrained from killing other be­ings while also having great loving-kindness for other beings. You may also ha­bitually have practised loving-kindness meditation(metta·bhavana). Then, if owing to the access concentration of that loving-kindness meditation, or owing to a nearby wholesome kamma, you are reborn as a human being, you will have a tempera­ment of 10ving-kindness(metta·caJita).83

Then say you, in a previous life, made offerings with a good understanding of the law of kamma: understanding, ‘This kamma can produce rebirth in the human or deva world’, ‘This kamma can be a supporting cause for the attainment of Nibbana.’ You may even have developed strong and powerful wisdom such as insight knowledge. You may even have practised insight meditation on the re­ceiver’s mentality-materiality, on the materiality of the offering, and on your own mentality-materiality. Then if, owing to that kamma, you are reborn as a human being, you will have a wise temperament(buddhi·caJil11), and a sharp mind. And if the kammic potenc.y that produces its results in this life includes insight knowl­edge such as the Formations-Equanimity Knowledge(SaJikh3r’~kkh3.Nana),84 you

81 VbhA.xvii ‘Khuddaka·lIatthu·lI7bhaJiga'(‘Minor-Bases Analysis’) explains such pride and conceit as many types of infatuation/intoxication(~): owing to family, name, youth, health, life, gain, skin colour, learning, intelligence, success, fame, virtue, concentration, etc. They are mentioned throughout the Pali Texts.

82 For an analysis offaith(.!ilddha), see ‘Faith’, p.369.

83 DhSA.I.iii.498 ‘lI7pak·Uddhara·K”atf1a'(‘Discussion of the Result-Apprehension’) E.3S4, explains that fNery Buddha’s rebirth-linking consciousness is a sensual-sphere, wholesome resultant, joyous, triple-rooted, unprompted loving-kindness consciousness: see table ‘3b:

Mental Phenomena of Knowledge-Associated Consciousness’, p.67. 84 Formations-Equanimity Knowledge: see p.ll1.

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The Workings of Kamma

will possess very strong, powerful and sharp wisdom for the realization of Nib­bana. If you practise samatha and vipassana, you can quickly penetrate the Four Noble Truths.^8s

This role played by the mind is why The Buddha saYS:86

Therefore, bhikkhus, one should reflect repeatedly upon one’s own mind: ‘For a long time this mind has been defiled by lust, by hatred, and by delusion.’

By mental defilement, bhikkhus, beings are defiled; by mental PUrifICation, beings are pUrified.

THE PARSIMONIOUS MILLIONAIRE

A good example of what we have discussed is the millionaire who died in Sav­atthi, without any children to inherit his fortune.⁸⁷ So it went to King Pasenadi of Kosala. And the king told the Buddha how that millionaire had lived like a very poor man, even though he was so rich.

The Buddha then explained that because the millionaire in a past life had of­fered food to a Paccekabuddha, he was seven times reborn as a deva, and seven times as a human being who became a millionaire. But because he had in that past life regretted offering the food to the Paccekabuddha, in his human lives, his mind did not incline towards spending money on enjoying sensual-pleasures. Even though he was a millionaire, he preferred to eat poor food, dress poorly, and ride in a poor cart.⁸⁸/⁶¹ Thus, his stinginess and parsimony were because of his own past unwholesome kamma.

THE Two BROTHERS

Another good example is The Buddha’s account of one Jotika’s past lives.⁸⁹ Once, in the very distant past, there were two brothers. They owned a large field of sugar-cane. One day, the younger brother offered some sugar-cane juice to a Paccekabuddha. After he had offered the juice, he aspired for three things: that his offering would result in his enjoying glory in the human world, that it would result in his enjoying glory in the deva world, and that it would eventually be a supporting cause for him to attain Arahantship. Afterwards, on behalf of his elder brother, he offered some more sugar-cane juice to the Paccekabuddha, which the Paccekabuddha took back to his dwelling, to share with other Pacceka­buddhas. When the younger brother told his elder brother about his offering, the elder brother was filled with great joy, and made an aspiration. But he did not aspire for three things. He aspired for only one thing: Arahantship.

When the two brothers passed away, they were reborn in the deva world.

Then, at the time of Buddha Vipassi,9O they were again reborn as brothers in a

8S For details regarding the consciousnesses with which one accomplishes wholesome kamma, see ‘Inferior and SUperior’, p.S8ff. For the relationship between the unwholesome and the wholesome, see also footnote S9S, p.203.

86 S.III.I.x.8 ‘Dutiya’Gaddula’Baddha’Suttam'(‘The Second Clog-Bound Sutta’), quoted p.30. 87 S.I.IILii.10 ‘Dutiya’Aputta’Suttam'(‘The Second Childless Sutta’)

88 The Buddha says: ‘Because of that kamma(ta.s:s”a kammassa vipakena), the mind did not in­cline(namati) towards enjoying superior food … superior clothes … superior vehicles … the five sensual lines.’ Further to how past kamma accounts for present attitudes of mind, see The Buddha’s analysis from the ‘I..elmna’sutta, subsequent endnote 61, p.36.

89 DhP.xxvi.34 B<ahma(1a·Vagga'(‘Brahman Chapter’)

90 The Buddha Vipassi: the sixth Buddha before The Buddha Gotama. See ‘Appendix 2: (!lka6 •• “” (utrtfut< rwd. pwp..)

II – ‘The Second Clog-Bound Sutta’

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good family. When they reached manhood, they married,established a family,and lived as householders. Then, one day, they heard that a Buddha had appeared in the world. Together with many other householders, they went to see The Buddha, to make offerings, and to listen to the Dhamma. As The Buddha was teaching the Dhamma, the elder brother developed a very strong desire to renounce the household life and become a bhikkhu: he was the one who had aspired for only Arahantship. His desire was so powerful that he gave over all his property to his younger brother, ordained as a bhikkhu, and soon put an end to suffering with Arahantship. But his younger brother could not give up the household life: he was still too attached to sensual pleasures, and so could not put an end to suffer­ing. Instead, the younger brother made great offerings of requisites to The Bud­dha and Sangha: he offered even a magnificent dwelling for The Buddha.

The elder brother had, in that life, put an end to rebirth, but his younger brother continued in the round of rebirth from The Buddha Vipassi’s time till our Buddha Gotama’s time. For many, many aeons, he continued being reborn. Owing to the many wholesome kammas he had accomplished, he was reborn now in the deva world, now in the human world. Only at our Buddha’s time, as the treasurer Jotika, was he finally able to renounce sensual pleasures, and become a bhikkhu. Only in that life was he finally able to put an end to suffering, by becoming an Arahant.

When He had explained how the two brothers had fared differently because of their different thoughts when accomplishing wholesome kamma, The Buddha uttered the following verse:

Whoever, craving(l11nha) having given up, a wandering homeless one, with craving and existence consumed, such a one do I call a Brahman.

Craving and existence consumed is the same as to say that the clog-bound dog has severed the rope binding it to the strong post or pillar. And it has managed to throw off the clog that was bound to its neck. That is, with attainment of the Noble Path, and eventually Arahantship, the uneducated ordinary person has severed the rope of craving(l11nha), has managed to throw off the clog of identity view(saWya d~tthi), has gained release from the strong post of the five c1inging­aggregates(pafic.upiid5na·kkhandha). she or he has escaped from the round of re­birth(sanis;5/Q).

That concludes our example of how the variety of kamma consciousnesses (kamma·vinnana), the variety of consciousnesses associated with kammic potency, accounts for the variety in the five aggregates, the variety in beings.

In this regard, we should like to go on to discuss a sutta where The Buddha explains the variety of kamma and its results. It is called the ‘The Small Kamma­Analysis Sutta’.91 But for you better to understand that sutta, we shall at some length first discuss the workings of kamma according to The Buddha’s Knowledge of Kamma&Result(Kamma,Wp3ka·Nana).

The Uneage of Buddhas’, p.361.

91 Discussed at ‘IV – ‘The Small Kamma-Analysis Sutta’, p.2SSff.

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The Workings of Kamma

ENDNOTES CHAPTER II (SUTTA REFERENCES ETC.)

58 In M.ILiiLS’Magan(liya·Suttam'(‘The Magal)Qiya SUtta’), The Buddha explains to one wanderer that if he undertakes the training: ‘Then perhaps you might think: “Indeed, I have long been tricked, cheated, and defrauded by this mind. For when clinging, I have been clinging to only matter … feeling … perception … formations … consciousness.”’

5!1_In P.L423 ‘Upani.s5″aya·Paa:ayo'(‘Decisive-cause Cause’), The Buddha explains how wholesome phenomena can become the decisive cause for the arising of unwholesome phenomena: ‘Wholesome phenomenon(kusalo dhammo) of unwholesome phenomenon(aku.!il/­assa dhammassa) as decisive cause is the cause(upanissaya-paa:ayena paccayo): [1] object deci­sive-cause(af1Jmma(l’iipanissayo), and [2] customary decisive-cause(pakat·iipanissayo). [1] Object decisive-cause: alms having given; morality having undertaken; the Uposatha observance having done; having made it pre-eminent(~nmi kaM), one enjoys it(as:s-iidet1), delights in it(abhinandati); having made it pre-eminent, lust arises(~o uppajjati), view(difthi) arises. Earlier good habits(su{ajciJ(liini) having made them pre-eminent one enjoys them …. Having emerged from jhana, the jhana having made pre-eminent, one enjoys it… lust … view arises. [2] Customary decisive-cause: with faith(saatham). .. morality(sil:lni) … learning (sutani) … generosity(Qjgani) … wisdom(panffani) as decisive-cause, conceit one works up(miinanijappeti), view one grasps(difthini ~(lhati). Faith … morality … learning … generosity … lust(~). .. ha­tred (dosassa) … delusion(moha.s:.!il). .. conceit(miina.s:sa). .. view(difthaya). .. yearning(patthanaya). .. as decisive cause is the cause.’

Also in, for example, M.IILii.10 ‘Sankhar·Upapatti·SuttaIi7’ (‘The Formations-Rebirth Sut­ta’), The Buddha explains how the bhikkhu possessed of faith/moralityjlearning/generosi­ty/wisdom and yearning for a certain rebirth in the human/sensual-sphere deva worlds will be reborn there. Ukewise if he based on those five things yearns for rebirth in the fine­material/immaterial Brahma worlds, and develops the jhanas. But if he based on those five things yearns for Arahantship and develops insight, he ‘is not anywhere reborn (na kattf1aci upapajjati).’ Then in M.Lv.1 ‘Saleyyaka’Suttam'(‘The People of 5ala Sutta’), The Buddha explains this same procedure for one who practises the ten wholesome courses of kamma, and in A.VIII.Liv.S ‘Dan·Upapatti·Suttam'(‘The A1ms&Rebirth Sutta’), for the virtuous one who makes offerings: see quotaton under, for example, ‘One Is Not a Tormentor’, p.264. 60 The Buddha speaks of three types of conceit in, for example, S.LLii.10’Samiddhi·Sut­tam'(‘The Samiddhi Sutta’): ‘Equal, superior, or inferior: whoever so thinks, he is therefore likely to quarrel.’ And in S.V.Lvii.2 ‘Vidha’Suttam'(‘The Pride Sutta’), He explains: ‘Three, bhikkhus, are the [forms of] pride …. The pride of “Better am I”, “Equal am I”, “Low am

I” …. It is, bhikkhus, for the direct knowledge, full understanding, and complete destruction of these three [forms of pride] that the Noble Eightfold Path is to be developed.’ : for ex­ample, infatuation owing to youth, health, and life in A.IILLiv.9 ‘SUkhumala·Suttam’ (‘The “Delicate” SUtta’) and A. V.ILL7 ‘Abhinha·Paa:avel<khitabba· TMna’Suttam'(‘The SUbject Often-to-Be-Reflected Sutta’), and pride/conceit about one’s femininity/masculinity in A.VII.v.8’Samyoga·SlJttam'(‘The Bondage Sutta’).

61 In A.IX.Lii.10 ‘VeJama’Suttam'(‘The Velama SUtta’), The Buddha explains that whether one makes offerings(~nani deli) that are coarse or fine, if one offers without care and rev­erence, and not by one’s own hand, if it is leftovers, and if one offers without faith that one’s offering will produce a result, then wherever that offering’s result is generated, one’s mind will be like the mind of the millionaire just mentioned. Furthermore, one’s family and those in one’s employ will not want to listen to what one says, nor try to understand it.

But if one offers with care and reverence, by one’s own hand, if it is not leftovers, and if one offers with faith that one’s offering will produce a result, then wherever that offering’s result is generated, one’s mind will incline towards enjoying sensual pleasures: good food, clothes, and modes of transport. Furthermore, one’s family and those in one’s employ will want to listen to what one says, and try to understand it.