Aṅguttara Nikāya (Numbered Discourses)

‘Whoever wants to be like me would observe the sabbath complete in all eight factors, on the fourteenth and the fifteenth days, and the eighth day of the fortnight, as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not free of greed, hate, and delusion.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me would observe the sabbath, complete in all eight factors, on the fourteenth and the fifteenth days, and the eighth day of the fortnight, as well as on the fortnightly special displays.’

Why is that? Because that mendicant is free of greed, hate, and delusion.”

“Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Whoever wants to be like me would observe the sabbath complete in all eight factors, on the fourteenth and the fifteenth days, and the eighth day of the fortnight, as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me would observe the sabbath, complete in all eight factors, on the fourteenth and the fifteenth days, and the eighth day of the fortnight, as well as on the fortnightly special displays.’

Why is that? Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”

“My lifestyle was delicate, mendicants, most delicate, extremely delicate. In my father’s home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsi, and my turbans, jackets, sarongs, and upper robes also came from Kāsi. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. While the bondservants, workers, and staff in other houses are given sour gruel with false black pepper to eat, in my father’s home they are given fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an unlearned ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an unlearned ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an unlearned ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life. Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Intoxicated with the vanity of health … Intoxicated with the vanity of life, an unlearned ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural, and so are old age and death. Though this is how their nature is, ordinary people feel disgusted.

If I were to be disgusted with creatures whose nature is such, it would not be appropriate for me, since my life is just the same.

Living in such a way, I understood the truth without attachments. I mastered all vanities— of health, of youth,

and even of life— seeing renunciation as sanctuary. Zeal sprang up in me as I looked to extinguishment.

Now I’m unable to indulge in sensual pleasures; there’s no turning back, I’m committed to the spiritual life.”

“There are, mendicants, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge. And what, mendicants, is putting oneself in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can make an end to this entire mass of suffering.” But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting oneself in charge.

And what, mendicants, is putting the world in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can make an end to this entire mass of suffering.” And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me: “Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.” And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me: “Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the world in charge.

And what, mendicants, is putting the teaching in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can make an end to this entire mass of suffering.” The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I have spiritual companions who live knowing and seeing. Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the teaching in charge. These are the three things to put in charge.

There’s no privacy in the world, for someone who does bad deeds. You’ll know for yourself, whether you’ve lied or told the truth.

When you witness your good self, you despise it; while you disguise your bad self inside yourself.

The gods and the Realized One see the fool who lives unjustly in the world. So with yourself in charge, live mindfully; with the world in charge, <j>be alert and practice absorption; with the teaching in charge, <j>live in line with that teaching: a sage who tries for the truth doesn’t deteriorate.

Māra’s conquered; the terminator’s overcome: one who strives reaches the end of rebirth. Unaffected, intelligent, knowing the world— that sage is determined by nothing at all.”

“Mendicants, when three things are present, a faithful gentleman brims with much merit. What three? When faith is present, when a gift to give is present, and when those worthy of a religious donation are present. When these three things are present, a faithful gentleman brims with much merit.”

“There are three grounds, mendicants, by which a person with faith and confidence can be known. What three? They like to see ethical people. They like to hear the true teaching. And they live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. These are the three grounds by which a person with faith and confidence can be known.

They like to see ethical people; they want to hear the true teaching; they’ve driven out the stain of stinginess: that’s who’s called an individual of faith.”

“Mendicants, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

“In three situations, mendicants, conversation flows. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. These are the three situations in which conversation flows.”

“Mendicants, these three things are recommended by astute true persons. What three? Giving, going forth, and taking care of your mother and father. These are the three things recommended by astute true persons.

The virtuous recommend giving, harmlessness, restraint, and self-control; caring for mother and father, and peaceful spiritual practitioners.

These are the things recommended by the good, which the astute should cultivate. A noble one, having vision, will enjoy a world of grace.”

“Mendicants, when ethical renunciates are supported by a town or village, the people there brim with much merit in three ways. What three? By way of body, speech, and mind. When ethical renunciates are supported by a town or village, the people there brim with much merit in these three ways.”

“Mendicants, the conditioned has these three characteristics. What three? Arising is evident, vanishing is evident, and change while persisting is evident. These are the three characteristics of the conditioned.”

Characteristics of the Unconditioned “The unconditioned has these three characteristics. What three? No arising is evident, no vanishing is evident, and no change while persisting is evident. These are the three characteristics of the unconditioned.”

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith.

Supported by the rocky mountain in the wilds, the formidable forest, the tree grows to become lord of the forest.

So too, when the family head is ethical and faithful, supported by them, they grow: children, partners, and kin, colleagues, relatives, and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous, the generosity and good deeds, those who see clearly do likewise.

Having practiced the teaching here, the path that goes to a good place, they delight in the heavenly realm, enjoying all the pleasures they desire.”

“In three situations, mendicants, you should be keen. What three? You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening. In these three situations, you should be keen.

It’s a mendicant who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening. This is called a mendicant who is keen, alert, and mindful so as to rightly make an end of suffering.”

“Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What three? A master thief relies on uneven ground, on thick cover, and on the powerful. And how does a master thief rely on uneven ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on uneven ground.

And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove. That’s how a master thief relies on thick cover.

And how does a master thief rely on the powerful? It’s when a master thief relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on the powerful. A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What three? A bad mendicant relies on uneven ground, on thick cover, and on the powerful.

And how does a bad mendicant rely on uneven ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on uneven ground.

And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant rely on the powerful? It’s when a bad mendicant relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on the powerful. When a bad mendicant has these three qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha: “We brahmins, worthy Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, worthy Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is led onward by old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, asylum, island, refuge, and final haven for the departed.

This life, so very short, is led onward. One led on to old age has no shelter. Seeing this peril in death, do good deeds that bring you joy.

The restraint practiced here— of body, speech, and mind— leads the departed to happiness, as the good deeds done while living.”

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to him: “We brahmins, worthy Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, worthy Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is burning with old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, asylum, island, refuge, and final haven for the departed.

When your house is on fire, you rescue the pot that’s useful, not the one that’s burnt.

And as the world is on fire with old age and death, you should rescue by giving, for what’s given is rescued.

The restraint practiced here— of body, speech, and mind— leads the departed to happiness, as the good deeds done while living.”

Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: “Worthy Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha: “Worthy Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind.

A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind.

A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Then the brahmin Jānussoṇi went up to the Buddha, bowed, sat down to one side, and said to him: “Worthy Gotama, they say that ‘extinguishment is apparent in the present life’. In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how extinguishment is apparent in the present life.

A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how extinguishment is apparent in the present life.

When you experience the ending of greed, hate, and delusion without remainder, that’s how extinguishment is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Then a certain well-to-do brahmin went up to the Buddha, and seated to one side he said to him: “Worthy Gotama, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: ‘In the old days this world was so full of humans you’d think they were squashed together. The villages, towns, and capital cities were no more than a chicken’s flight apart.’ What is the cause, worthy Gotama, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”

“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong religious teachings. Taking up sharp knives, they murder each other. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire … the heavens don’t provide enough rain, so there’s famine, a bad harvest, with crops blighted and turned to straw. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire … native spirits let vicious monsters loose. And so many humans perish. This is the cause, this is the reason why these days human numbers have dwindled.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “I have heard, worthy Gotama, that the ascetic Gotama says this: ‘Gifts should only be given to me, not to others. Gifts should only be given to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’ I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don’t want to misrepresent the worthy Gotama.”

“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. Anyone who prevents another from giving makes an obstacle and a roadblock for three individuals. What three? The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves. Anyone who prevents another from giving makes an obstacle and a roadblock for these three individuals.

Vaccha, this is what I say: ‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking, “May any creatures here be nourished!”’ How much more then for human beings! However, I also say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.

What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up.

What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess. I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.

Cows may be black or white, red or tawny, mottled or uniform, or pigeon-colored.

But when one is born among them, the bull that’s tamed— a behemoth, powerful, well-paced in pulling forward— they yoke the load just to him, regardless of his color.

So it is for humans, wherever they may be born— among aristocrats, brahmins, peasants, menials, or corpse-workers and scavengers—

one is born among them, tamed, true to their vows. Firm in principle, accomplished in ethical conduct, truthful, conscientious,

they’ve given up birth and death. Complete in the spiritual journey, with burden put down, detached, they’ve completed the task <j>and are free of defilements.

Gone beyond all things, they’re quenched by not grasping. In that flawless field, a religious donation is abundant.

Fools who don’t understand— unlearned simpletons— give their gifts to those outside, and don’t attend the peaceful ones.