---
title: "Numbered Discourses: The Eights · Aṅguttara Nikāya · Aṭṭhakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 2 of 18
url: https://scriptura.si/works/pali-anguttara-nikaya-8/2/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Eights · Aṅguttara Nikāya · Aṭṭhakanipāta, section 2. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-8/2/"
---

# Numbered Discourses: The Eights · Aṅguttara Nikāya · Aṭṭhakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in eights: eight worldly conditions, the eight thoughts of a great man, Mahāpajāpatī and the ordination of nuns.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 2. Love · AN 8.9–8.10

Source: https://scriptura.si/works/pali-anguttara-nikaya-8/2/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-8/2/#p-N

[¶0] AN 8.9 · Nanda

> Pali: AN 8.9 · Nandasutta

[¶1] “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?

> Pali: “‘kulaputto’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṁ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.

[¶2] 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.

> Pali: Tatridaṁ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṁ cetasā samannāharitvā nando puratthimaṁ disaṁ āloketi: ‘evaṁ me puratthimaṁ disaṁ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

[¶3] 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.

> Pali: Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti …pe… uttarā disā āloketabbā hoti … dakkhiṇā disā āloketabbā hoti … uddhaṁ ulloketabbā hoti … adho oloketabbā hoti … anudisā anuviloketabbā hoti, sabbaṁ cetasā samannāharitvā nando anudisaṁ anuviloketi: ‘evaṁ me anudisaṁ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṁ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.

[¶4] 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.

> Pali: Tatridaṁ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṁ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.

[¶5] 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.

> Pali: Tatridaṁ, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti. Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā; rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Idaṁ kho, bhikkhave, nandassa jāgariyānuyogasmiṁ hoti.

[¶6] 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.

> Pali: Tatridaṁ, bhikkhave, nandassa satisampajaññasmiṁ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā …pe… viditā vitakkā …pe… abbhatthaṁ gacchanti. Idaṁ kho, bhikkhave, nandassa satisampajaññasmiṁ hoti.

[¶7] 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?”

> Pali: Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.

[¶8] > Pali: Navamaṁ.

[¶9] AN 8.10 · Trash

> Pali: AN 8.10 · Kāraṇḍavasutta

[¶10] 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.

> Pali: Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena bhikkhū bhikkhuṁ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti.

[¶11] Then the Buddha said to the mendicants, “Mendicants, throw this individual out! Throw this individual out! This individual should be shown the door. Why should you be vexed by an outsider?

> Pali: Atha kho bhagavā bhikkhū āmantesi: “niddhamathetaṁ, bhikkhave, puggalaṁ; niddhamathetaṁ, bhikkhave, puggalaṁ. Apaneyyeso, bhikkhave, puggalo. Kiṁ vo tena paraputtena visodhitena.

[¶12] Take a case where a certain individual 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.

> Pali: Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

[¶13] 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.

> Pali: Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; tādisaṁyeva nāḷaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; tādisaṁyeva pattaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ— yāvassa sīsaṁ na nibbattati. Yato ca khvassa sīsaṁ nibbattati, tamenaṁ evaṁ jānanti: ‘yavadūsīvāyaṁ yavapalāpo yavakāraṇḍavo’ti. Tamenaṁ iti viditvā samūlaṁ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. Taṁ kissa hetu? Mā aññe bhaddake yave dūsesīti.

[¶14] In the same way, take a case where a certain individual 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.

> Pali: Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

[¶15] 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 individual 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.

> Pali: Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati. Tamenaṁ sāmikā sammajjaniṁ gahetvā bhiyyoso mattāya apasammajjanti. Taṁ kissa hetu? Mā aññe bhaddake dhaññe dūsesīti. Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

[¶16] 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 individual 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.

> Pali: Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So yaṁ yadeva rukkhaṁ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṁ paṭinadanti; yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṁ paṭinadanti. Tamenaṁ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṁ visodheti, anto suvisodhitaṁ visodhetvā udapānapanāḷiṁ yojeti. Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— yāvassa bhikkhū āpattiṁ na passanti. Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: ‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. Tamenaṁ iti viditvā bahiddhā nāsenti. Taṁ kissa hetu? Mā aññe bhaddake bhikkhū dūsesīti.

[¶17] By living together, know that
they’re irritable, with corrupt wishes,
offensive, stubborn, and contemptuous,
jealous, stingy, and devious.

> Pali: Saṁvāsāyaṁ vijānātha,
pāpiccho kodhano iti;
Makkhī thambhī paḷāsī ca,
issukī maccharī saṭho.

[¶18] 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.

> Pali: Santavāco janavati,
samaṇo viya bhāsati;
Raho karoti karaṇaṁ,
pāpadiṭṭhi anādaro.

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

> Pali: Saṁsappī ca musāvādī,
taṁ viditvā yathātathaṁ;
Sabbe samaggā hutvāna,
abhinibbajjayātha naṁ.

[¶20] Throw out the trash!
Get rid of the rubbish!
And sweep away the scraps—
they’re not ascetics, they just think they are.

> Pali: Kāraṇḍavaṁ niddhamatha,
Kasambuṁ apakassatha;
Tato palāpe vāhetha,
Assamaṇe samaṇamānine.

[¶21] 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,
you’ll make an end of suffering.”

> Pali: Niddhamitvāna pāpicche,
pāpaācāragocare;
Suddhāsuddhehi saṁvāsaṁ,
kappayavho patissatā;
Tato samaggā nipakā,
dukkhassantaṁ karissathā”ti.

[¶22] > Pali: Dasamaṁ.

[¶23] > Pali: Mettāvaggo paṭhamo.

[¶24] > Pali: Tassuddānaṁ

[¶25] > Pali: Mettaṁ paññā ca dve piyā,
dve lokā dve vipattiyo;
Devadatto ca uttaro,
nando kāraṇḍavena cāti.