AN 6.1 Pathamaahuneyyasutta: Worthy of Gifts (1) Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? (1) Here, having seen a form with the eye, a bhikkhu is neither joyful nor saddened , but dwells equanimous, mindful, and clearly comprehending . (2) Having heard a sound with the ear, a bhikkhu is neither joyful nor saddened , but dwells equanimous, mindful, and clearly comprehending. (3) Having smelled an odor with the nose, a bhikkhu is neither joyful nor saddened , but dwells equanimous, mindful, and clearly comprehending . (4) Having experienced a taste with the tongue, a bhikkhu is neither joyful nor saddened , but dwells equanimous, mindful, and clearly comprehending. (5) Having felt a tactile object with the body, a bhikkhu is neither joyful nor saddened , but dwells equanimous, mindful, and clearly comprehending . (6) Having cognized a mental phenomenon with the mind, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful, and clearly comprehending. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
(A monk is worthy of gifts because of equanimity for the six senses.)
AN 6.2 Dutiyaahuneyyasutta: Worthy of Gifts (2)
"Bhikkhus, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? (1) "Here, a bhikkhu wields the various kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were Water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahma world. (2) "With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and human, those that are far as well as near. (3) "He understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred and a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion and a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated. (4) "He recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named , of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span ; passing away from there, I was reborn here. Thus he recollects his manifold past abodes with their aspects and details. (5) "With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: 'These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view , with the breakup of the body , after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view , with the breakup of the body , after death, have been reborn in a good destination, in a heavenly world. Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings faire in accordance with their kamma. (6) "With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. "
"Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A monk is worthy of gifts because of the six higher knowledges.) AN 6.3 Indriyasutta: Faculties
"Bhikkhus, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom ; and with the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A monk is worthy of gifts because of six faculties.)
AN 6.4 Balasutta: Powers
"Bhikkhus, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? The power of faith, the power of energy, the power, of mindfulness, the power of concentration, the power of wisdom ; and with the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A monk is worthy of gifts because of six powers.) AN 6.5 Pathamaajaniyasutta: Thoroughbred (1)
"Bhikkhus, possessing six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What six? Here, a king's excellent thoroughbred horse patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and it is endowed with beauty. Possessing these six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship."
"So too, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? Here, a bhikkhu patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and patiently endures mental phenomena. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A steed is worthy of the king for six reasons, and a monk is worthy for six similar reasons.)
AN 6.6 Dutiyaajaniyasutta: Thoroughbred (2)
"Bhikkhus, possessing six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What six? Here, a king's excellent thoroughbred horse patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and it is endowed with strength. Possessing these six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship."
"So too, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? Here, a bhikkhu patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and patiently endures mental phenomena. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
(A steed is worthy of the king for six reasons, and a monk is worthy for six similar reasons.)
AN 6.7 Tatiyaajaniyasutta: Thoroughbred (3)
"Bhikkhus, possessing six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What six? Here, a king's excellent thoroughbred horse patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and it is endowed with speed. Possessing these six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. '"
"So too, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? Here, a bhikkhu patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and patiently endures mental phenomena. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A steed is worthyof the king for six reasons, and a monk is worthy for six similar reasons.)
AN 6.8 Anuttariyasutta: Unsurpassed Things
"Bhikkhus, there are these six unsurpassed things. What six? The unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, the unsurpassed service, and the unsurpassed recollection. These are the six unsurpassed things."
(Six things that are unsurpassable.)
AN 6.9 Anussatitthanasutta: Subjects of Recollection
"Bhikkhus, there are these six subjects of recollection. W hat six? Recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of virtuous behavior, recollection of generosity, and recollection of the deities. These are the six subjects of recollection."
(Six topics for recollection.)
AN 6.10 Mahanamasutta: Mahanama
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahanama the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: "Bhante, how does a noble disciple who has arrived at the fruit and understood the teaching often dwell?"
"Mahanama, a noble disciple who has arrived at the fruit and understood the teaching often dwells in this way: (1) "Here, Mahanama, a noble disciple recollects the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. When a noble disciple recollects the Tathagata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is sim ply straight, based on the Tathagata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the dhamma , he develops recollection of the Buddha. "
(2) "Again , Mahanama, a noble disciple, recollects the Dhamma thus: 'The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, hatred, or delusion ; on that occasion his mind is simply straight, based on the Dhamma. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Dhamma. "
(3) "Again , Mahanama, a noble disciple recollects the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way , practicing the true way , practicing the proper way; that is, the four pairs of persons, the eight types of individuals— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation , the unsurpassed field of merit for the world. When a noble disciple recollects the Sangha, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Sangha. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind , the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Sangha."
(4) "Again , Mahanama, a noble disciple recollects his own virtuous behavior as unbroken, flawless; unblemished, unblotched , freeing, praised by the wise, ungrasped , leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on virtuous behavior. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population , who dwells unafflicted am id an afflicted population. As one who has entered the stream of the Dhamma; he develops recollection of virtuous behavior. "
(5) "Again , Mahanama, a noble disciple recollects his own generosity thus: "It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, open handed , delighting in relinquishment, devoted to charity, delighting in giving and sharing. When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred , or delusion; on that occasion his mind is simply straight, based on generosity. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated . This is called a noble disciple who dwells in balance amid an unbalanced population , who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of generosity. "
(6) "Again , Mahanama, a noble disciple recollects the deities thus: 'There are devas [ruled by] the four great kings, Tavatimsa devas, Yama devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahma's company, and devas still higher than these. There exists in me too such faith as those deities possessed because of which, when they passed away here, they were reborn there; there exists in me too such virtuous behavior . . . such learning . . . such generosity . . . such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.' When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred or delusion; on that occasion his mind is simply straight, based on the deities. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the deities. "
"Mahanama, a noble disciple who has arrived at the fruit and understood the teaching often dwells in just this way ."
(The Buddha teaches his relative Mahānāma that a noble disciple often practices the six recollections, which lead to joy and peace.)
II. CORDIALITY AN 6.11 Pathamasaraniyasutta: Cordiality (1)
"Bhikkhus, there are these six principles of cordiality .What six? (1) "Here, a bhikkhu maintains bodily acts of loving-kindness toward his fellow monks both openly and privately. This is a principle of cordiality. (2) "Again , a bhikkhu maintains verbal acts of loving-kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality. (3) "Again , a bhikkhu maintains mental acts of loving kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality. (4) "Again , a bhikkhu shares without reservation any righteous gains that have been righteously obtained, including even the contents of his alms bowl, and uses such things in common with his virtuous fellow monks. This, too, is a principle of cordiality. (5) "Again, a bhikkhu dwells both openly and privately possessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This, too, is a principle of cordiality. (6) "Again , a bhikkhu dwells both openly and privately possessing in com m on with his fellow monks a view that is noble and emancipating, which leads out, for one who acts upon it to the complete destruction of suffering. This, too, is a principle of cordiality."
"These, bhikkhus, are the six principles of cordiality."
(Six warm-hearted qualities practiced among the monks.)
AN 6.12 Dutiyasaraniyasutta: Cordiality (2)
"Bhikkhus, there are these six principles of cordiality that create affection and respect and conduce to cohesiveness, non-dispute, concord, and unity. What six? (1) "Here, a bhikkhu maintains bodily acts of loving-kindness toward his fellow monks both openly and privately. This is a principle of cordiality that creates affection and respect and conduces to cohesiveness, non-dispute, concord, and unity. (2) "Again, a bhikkhu maintains verbal acts of loving-kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality that creates affection and respect. (3) "Again , a bhikkhu maintains mental acts of lovingkindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality that creates affection and respect. (4) "Again, a bhikkhu shares without reservation any righteous gains that have been righteously obtained, including even the contents of his alms bowl, and uses such things in common with his virtuous fellow monks. This, too, is a principle of cordiality that creates affection and respect. (5) "Again, a bhikkhu dwells both openly and privately possessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This, too, is a principle of cordiality that creates affection and respect.. . . (6) "Again , a bhikkhu dwells both openly and privately possessing in common with his fellow monks a view that is noble and emancipating, which leads out, for one who acts upon it, to the complete destruction of suffering. This, too, is a principle of cordiality that creates affection and respect.. . . "
"These, bhikkhus, are the six principles of cordiality that create affection and respect and conduce to cohesiveness, to non-dispute, to Concord, and to unity."
(Six warm-hearted qualities practiced among the monks.) AN 6.13 Nissaraniyasutta: Escape
''Bhikkhus, there are these six elements of escape . What six? ’ (1) "Here , a bhikkhu might say thus: I have developed and cultivated the liberation of the mind by loving-kindness, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet ill will still obsesses my mind. He should be told: 'Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One, The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by loving-kindness, make it one's vehicle and basis, carry it out, consolidate it and properly undertake it, yet ill will could still obsess one's mind. There is no such possibility. For this, friend, is the escape from ill will, namely, the liberation of the mind by loving-kindness.' "
(2) "Then , a bhikkhu might say thus: 'I have developed and cultivated the liberation of the mind by compassion , made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet the thought of harming still obsesses my mind.' He should be told: 'Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by compassion, make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet the thought of harming could still obsess one's mind. There is no such possibility. For this, friend, is the escape from the thought of harming, namely, the liberation of the mind by compassion.'"
(3) "Then, a bhikkhu might say thus:'I have developed and cultivated the liberation of the mind by altruistic joy, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet discontent still obsesses my mind. He should be told: 'Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by altruistic joy, make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet discontent could still obsess one's mind. There is no such possibility. For this, friend, is the escape from discontent, namely, the liberation of the mind by altruistic joy."
(4) "Then, a bhikkhu might say thus: 'I have developed and cultivated the liberation of the mind by equanimity, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet lust still obsesses my mind.' He should be told "Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by equanimity, make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet lust could still obsess one's mind. There is no such possibility. For this, friend, is the escape from lust, namely, the liberation of the mind by equanimity."
(5) "Then, a bhikkhu might say thus: 'I have developed and cultivated the markless liberation of the mind, made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet my consciousness still follows after marks.' He should be told: 'Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the markless liberation of the mind, make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet one's consciousness could still follow after marks. There is no such possibility. For this, friend, is the escape from all marks, namely, the markless liberation of the mind.'"
(6) "Then, a bhikkhu might say: "I have discarded [the notion] "I am ," and I do not regard [anything as] "This I am ," yet the dart of doubt and bewilderment still obsesses my mind.' He should be told: 'Not so! Do not speak thus. Do not misrepresent the Blessed One; for it is riot good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that when [the notion] "I am" has been discarded , and one does not regard [anything as] "This I am ,' the dart of doubt and bewilderment could still obsess one's mind. There is no such possibility. For this, friend, is the escape from the dart of doubt and bewilderment, namely, . the uprooting of the conceit "I am ."
"These, bhikkhus, are the six elements of escape."
(The Buddha’s teachings are effective, so we can’t claim to have practiced them fully if we’re still afflicted by the various forms of suffering.)
AN 6.14 Bhaddakasutta: A Good Death
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend !" those bhikkhus replied.
The Venerable Sariputta said this: "Friends, a bhikkhu passes his time in such a way that he does not have a good death .And how does a bhikkhu pass his time in such a way that he does not have a good death? "Here, (1) a bhikkhu delights in work, takes delight in work, is devoted to delight in work ; (2) he delights in talk, takes delight in talk, is devoted to delight in talk; (3) he delights in sleep, takes delight in sleep, is devoted to delight in sleep; (4) he delights in company, takes delight in company, is devoted to delight in company; (5) he delights in bonding, takes delight in bonding, is devoted to delight in bonding; (6) he delights in proliferation, takes delight in proliferation, is devoted to delight in proliferation .When a bhikkhu passes his time in such a way he does not have a good death. This is called a bhikkhu who delights in personal existence who has not abandoned personal existence to completely make an end of suffering. "
"Friends, a bhikkhu passes his time in such a way that he has a good death. And how does a bhikkhu pass his time in such a way that he has a good death? "Here, (1) a bhikkhu does not delight in work, does not take delight in work, is not devoted to delight in work; (2) he does not delight in talk, does not take delight in talk, is not devoted to delight in talk; (3) he does not delight in sleep, does not take delight in sleep, is not devoted to delight in sleep; (4) he does not delight in company, does not take delight in company, is not devoted to delight in company; (5) he does not delight in bonding, does not take delight in bonding, is not devoted to delight in bonding; (6) he does not delight in proliferation, does not take delight in proliferation, is not devoted to delight in proliferation. W hen a bhikkhu passes his time in such a way he has a good death. This is called a bhikkhu who delights, in nibbana, who has abandoned personal existence to completely make an end of suffering."
The creature devoted to proliferation, who is delighted with proliferation, has failed to attain nibbana, the unsurpassed security from bondage.
But one w ho has abandoned proliferation, who finds delight in non-proliferation, has attained nibbana, the unsurpassed security from bondage.
(A monk who lives well and doesn’t waste time will have a good death.)
AN 6.15 Anutappiyasutta: Regret
There, the Venerable Sariputta addressed the bhikkhus : "Friends, a bhikkhu passes his time in such a way that he dies with regret. And how does a bhikkhu pass his time in such a way that he dies with regret?. "Here, (1) a bhikkhu delights in work, takes delight in work, is devoted to delight in work . .. [as in 6:14]... (6) he delights in proliferation, takes delight in proliferation, is devoted to delight in proliferation. When a bhikkhu passes his time in such a way he dies with regret. This is called a bhikkhu who delights in personal existence, who has not abandoned personal existence to completely make an end of suffering. "
"Friends, a bhikkhu passes his time in such a way that he dies without regret. And how does a bhikkhu pass his time in such a way that he dies without regret? "Here, (1) a bhikkhu does not delight in work, does not take delight in work, is not devoted to delight in work... .. (6) does not delight in proliferation, does not take delight in proliferation, is not devoted to delight in proliferation. When a bhikkhu passes his time in such a way he dies without regret. This is called a bhikkhu who delights in nibbana, who has abandoned personal existence to completely make an end of suffering." [The verses are identical with those of 6:14.]
(A monk who lives well and doesn’t waste time dies without regret.)
AN 6.16 Nakulapitusutta: Nakula
On one occasion the Blessed One was dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. Now on that occasion the householder Nakulapita was sick, afflicted, gravely ill. Then the housewife Nakulamata said this to him: "Do not die full of concern , householder. To die full of concern is painful. To die full of concern has been criticized by the Blessed One."
(1) "It maybe, householder, that you think thus: After I'm gone, Nakulamata won't be able to support our children and maintain the household. But you should not look at the matter in this way. I am skilled at weaving cotton and knitting wool. After you are gone, I'll be able to support the children and maintain the household. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full, of concern has been criticized by the Blessed One. (2) "It may be, householder, that you think thus: After I'm gone, Nakulamata will take another husband. But you should not look at the matter in this way. You know, householder, and so do I, that for the last sixteen years we have led the layperson's celibate life. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One."
(3) "It maybe, householder, that you think thus: 'After I'm gone, Nakulamata won't want to see the Blessed One and the Sangha of bhikkhu. But you should not look at the matter in this way. After you are gone, householder, I will be even keener to see the Blessed One and the Sangha of bhikkhus. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One. (4) "It may be, householder, that you think thus: 'Nakulamata does not fulfill virtuous behavior.' But you should not look at the matter in this way. I am one of the Blessed One's white-robed female lay disciples who fulfill virtuous behavior. If anyone has any doubt or uncertainty about this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sum sumaragira, in the deer park at Bhesakala Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One. (5) "It may be, householder, that you think thus: 'Nakulamata does not obtain internal serenity of mind. But you should not look at the matter in this way. I am one of the Blessed One's white-robed female lay disciples who obtain internal serenity of mind. If anyone has any doubt or uncertainty about this, the Blessed One, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One. (6) "It maybe, householder, that you think thus: 'Nakulamata has not attained a foothold, a firm stand, assurance in this Dhamma and discipline, she has not crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching.' But you should not look at the matter in this way. I am one of the Blessed One's white-robed female lay disciples who have attained a foothold, a firm stand, assurance in this Dhamma and discipline; I am one of those who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching. If anyone has any doubt or uncertainty about this, the Blessed O ne, the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park a t Bhesakala Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Blessed One."
Then, while the householder Nakulapita was being exhorted in this way by the housewife Nakulamata, his ailment subsided on the spot. Nakulapita recovered from that illness, and that is how his illness w as abandoned . Then, not long after he had recovered , the householder Nakulapita, leaning on a staff, approached the Blessed One. He paid homage to the Blessed One and sat down to one side. The Blessed One then said to him : "It is truly your good fortune and gain , householder, that the housewife Nakulamata has compassion for you, desires your good, and exhorts and instructs you . Nakulamata is one of my white-robed female lay disciples who fulfill virtuous behavior. She is one of my white-robed female lay disciples who obtain internal serenity of mind. She is one of my white-robed female lay disciples who have attained a foothold , a firm stand, assurance in this Dhamma and discipline, who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching. It is truly your good fortune and gain , householder, that the housewife Nakulamata has compassion for you, desires your good , and exhorts and instructs you ."
(A sick householder is consoled by his wife, who says there is no need for him to be worried about dying, as she is well able to support the family and practice the Dhamma. He recovers, and visits the Buddha to sing the praises of his kind and wise wife.)
AN 6.17 Soppasutta: Wholesome
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Blessed One emerged from seclusion and went to the meeting hall, where he sat down in the seat that was prepared. In the evening, the Venerable Sariputta, too, emerged from seclusion and went to the meeting hall, where he paid homage to the Blessed One and sat down to one side. The Venerable Mahamoggallana . . . the Venerable Mahakassapa . . . the Venerable Mahakaccayana . . . the Venerable Mahakotthita. . . the Venerable Maha cunda. . . the Venerable Mahakappina. . . the Venerable Anuruddha . . . the Venerable Revata . . . the Venerable Ananda, too, emerged from seclusion and went to the meeting hall, where he paid homage to the Blessed One and sat down to one side. Then, having passed most of the night sitting, the Blessed One got up from his seat and entered his dwelling. Soon after the Blessed One had left, those venerable ones, too, got up from their seats and went to their own dwellings.
But those bhikkhus who were newly ordained, who had not long gone forth and had just recently come to this Dhamma and discipline, slept, snoring away until sunrise. With the divine eye, which is purified and surpasses the human, the Blessed One saw those bhikkhus asleep, snoring away until sunrise. He then went to the meeting hall, sat down in the seat prepared for him, and addressed those bhikkhus: "Bhikkhus, where is Sariputta? Where is Mahamoggallana? Where is Mahakassapa? Where is Mahakaccayana? Where is Mahakotthita? Where is Mahacunda? Where is Mahakappina? Where, is Anuruddha? Where is Revata? W here is Ananda? Where have those elder disciples gone?"
"Bhante, not long after the Blessed One left, those venerable ones, too, got up from their seats and Went to their own dwellings." "Bhikkhus, when the elder bhikkhus left, why did you newly ordained ones sleep, snoring away until sunrise? (1) "What do you think, bhikkhus? Have you ever seen or heard that a head-anointed khattiya king, while exercising rule all his life, is pleasing and agreeable to the country if he spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep ?" "No, Bhante."
"Good, bhikkhus. I too have never seen or heard of such a thing. (2) "What do you think, bhikkhus? Have you ever seen or heard that a royal official.. . (3)... a favorite son... (4)... a general . . . (5)... a village head man . . . (6)... a guild master, while exercising leadership over the guild all his life, is pleasing and agreeable to the guild if he spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep?" "No, Bhante." "Good, bhikkhus. I too have never seen or heard of such a thing. "
"Bhikkhus, what do you think? Suppose there is an ascetic or brahmin who spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep; one who does not guard the doors of the sense faculties, who is immoderate in eating, and is not intent on wakefulness; who lacks insight into wholesome qualities; who does not dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night. Have you ever seen or heard that such a one, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwells in it?" "No , Bhante."
"Good , bhikkhus. I too have never seen or heard of such a thing; " "Therefore, bhikkhus, you should train yourselves thus: 'We will guard the doors of the sense faculties, be moderate in eating, and be intent on wakefulness; we will have insight into wholesome qualities, and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night. Thus, bhikkhus, should you train yourselves."
(Neither a king nor a monk gets anything accomplished if they just sleep all the time.)
AN 6.18 Macchabandhasutta: The Fish Dealer
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus. Then, while traveling along the highway, in a certain spot the Blessed One saw a fish dealer killing fish and selling them . He left the highway, sat down on a seat that was prepared for him at the foot of a tree, and addressed the bhikkhus: "Bhikkhus, do you see that fish dealer killing fish and selling them ?" "Yes, Bhante."
(1) "What do you think, bhikkhus? Have you ever seen or heard that a fish dealer, killing fish and selling them, might, by means of this work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth ?" "No , Bhante." "Good , bhikkhus. I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the captive fish as they are brought for slaughter. Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. (2) "What do you think, bhikkhus? Have you ever seen or heard that a cattle butcher, killing cows and selling them... (3)... a butcher of sheep... (4)... a butcher of pigs . . . (5)... a butcher of poultry... (6).... a butcher of deer, killing deer and selling them , might, by means of that work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?'" "No, Bhante. "
"Good, bhikkhus. I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the captive deer as they are brought for slaughter, Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. "
"Bhikkhus, one who looks on cruelly at captive animals as they are brought for slaughter will not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. What then can be said about one who looks on cruelly at a condemned hum an being brought up for slaughter? This will lead to his harm and suffering for a long time. With the breakup of the body after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell."
(Those whose livelihood is the killing of animals do not prosper.) AN 6.19 Pathamamaranassatisutta: Mindfulness of Death (1)
On one occasion the Blessed One was dwelling at Nadika in the brick hall. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. But do you, bhikkhus, develop mindfulness of death?"
When this was said, one bhikkhu said to the Blessed One: "Bhante, I develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death?" "Here, Bhante, I think thus: 'May I live just a night and a day so that I may attend to the Blessed One's teaching. I could then accomplish much!' It is in this way that I develop mindfulness of death .' "
(2) Another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death ?" "Here , Bhante, I think: 'May I live just a day so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this w ay that I develop mindfulness of death ."
(3) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death ?" "Here , Bhante, I think: 'May I live just the length of time it takes to eat a single alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this way that I develop mindfulness of death ."
(4) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how, bhikkhu, do you develop mindfulness of death ?" "Here , Bhante, I think: 'May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One's teaching. I could then accomplish much!' It is in this way that I develop mindfulness of death ."
(5) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death ?" "Here , Bhante, I think: 'May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this way that I develop mindfulness of death ,"
(6) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how, bhikkhu, do you develop mindfulness of death ?" "Here, Bhante, I think: 'May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this way that I develop mindfulness of death."
When this was said, the Blessed One said to those bhikkhus: "Bhikkhus, (1) the bhikkhu who develops mindfulness of death thus: 'May I live just a night and a day so that I may attend to the Blessed One's teaching. I could then accomplish much !'; and (2) the one who develops mindfulness of death thus: 'May I live just a day so that I may attend to the Blessed One's teaching. I could then accomplish much!'; and (3) the one who develops mindfulness of death thus: 'May I live just the length of time it takes to eat a single alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much !'; and (4) the one who develops mindfulness of death, thus: 'May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One's teaching. I could then accomplish much!': these are called bhikkhus w ho dwell heedlessly. They develop mindfulness of death sluggishly for the destruction of the taints. "
"But (5) the bhikkhu who develops mindfulness of death thus: 'May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One's teaching. I could then accomplish much !'; and (6) the one who develops mindfulness of death thus: 'May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One's teaching. I could then accomplish much!': these are called bhikkhus who dwell heedfully. They develop mindfulness of death keenly for the destruction of the taints. "
"Therefore, bhikkhus, you should train yourselves thus: 'We will dwell heedfully. We will develop mindfulness of death keenly for the destruction of the taints.' Thus should you train yourselves."
(Many of those who practice mindfulness of death don’t do so urgently enough. Death might come to us at any moment.)
AN 6.20 Dutiyamaranassatisutta: Mindfulness of Death (2)
On one occasion the Blessed One was dwelling at Nadika in the brick hall. There the Blessed One addressed the bhikkhus: "Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. And how is this so? "
"Here, bhikkhus, when day has receded and night has approached, a bhikkhu reflects thus: 'I could die on account of many causes, (1) A snake might bite me, or a scorpion or centipede might sting me, and I might die; that would be an obstacle for me. (2) I might stumble and fall down , or (3) my food might disagree with me, or (4) my bile might become agitated, or (5) my phlegm might become agitated , or (6) sharp winds in me might become agitated, and I might die; that would be an obstacle for me."
"This bhikkhu should reflect thus: "Do I have any bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight?' If, upon review , the bhikkhu knows: 'I have bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die to night, then he should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head , so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, an d clear comprehension to abandon those bad unwholesome qualities. "
"But if, upon review , the bhikkhu knows thus: 'I do not have any bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight, then he should dwell in that same rapture and joy, training day and night in wholesome qualities. "
"But when night has receded and day has approached , a bhikkhu reflects thus: 'I could die on account of many causes. A snake might bite me . . . or sharp winds might become agitated in me, and I might die; that would be an obstacle for me."
"This bhikkhu should reflect thus: 'Do I have any bad unwholesome qualities that have not been abandoned which might become an obstacle for me if I were to die this day ? If, upon review the bhikkhu knows: ;I have bad unwholesome qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day, then he should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. "But if, upon review , the bhikkhu knows: 'I do not Have any bad unwholesome qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day then he should dwell in that same rapture and joy, training day and night in wholesome qualities. "
"It is, bhikkhus, w hen mindfulness of death is developed and cultivated in this way that it is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation."
III. The Unsurpassed Things
AN 6.21 Samakasutta: Samaka
On one occasion the Blessed One was dwelling among the Sakyans at Samagamaka near the lotus pond. Then, when the night had advanced , a certain deity of stunning beauty, illuminating the entire lotus pond, approached the Blessed One, paid homage to him , stood to one side, and said to the Blessed One: "Bhante, there are these three qualities that lead to the decline of a bhikkhu. What three? (1) Delight in work, (2) delight in talk, and (3) delight in sleep. These are the three qualities that lead to the decline of a bhikkhu." This is what that deity said. The Teacher agreed. Then that deity, thinking, "The Teacher agrees with me," paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire lotus pond, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these three qualities that lead to the decline of a bhikkhu. What three? Delight in work, delight in talk, and delight in sleep. These are the three qualities that lead to the decline of a bhikkhu. This is what that deity said. Having said this, that deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there. "
"It is, bhikkhus, a misfortune and loss for those of you whom even the deities know are declining in wholesome qualities."
"I will teach, bhikkhus, another three qualities that lead to decline. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the three [other] qualities that lead to decline? (4) Delight in company, (5) being difficult to correct, and (6) bad friendship. Those are the three [other] qualities that lead to decline. "Bhikkhus, all those in the past who declined in wholesome qualities declined because of these six qualities. All those in the future who will decline in wholesome qualities will decline because of these six qualities. And all those at present who are declining in wholesome qualities are declining because of these six qualities."
(Even the gods know that some monks are falling away from their practice.)
AN 6.22 Aparihaniyasutta: Non-Decline
"Bhikkhus, I will teach you these six qualities that lead to non-decline. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the six qualities that lead to non-decline? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, being easy to correct, and good friendship. These are the six qualities that lead to non-decline. "
"Bhikkhus, all those in the past who did not decline in wholesome qualities did not decline because of these six qualities. All those in the future who will not decline in wholesome qualities will not decline because of these six qualities. And all those at present who are not declining in wholesome qualities are not declining because of these six qualities."
(In the past, future, and present, practicing six good qualities protects against decline.)
AN 6.23 Bhayasutta: Peril (1)
"Bhikkhus, 'peril' is a designation for sensual pleasures. (2) 'Suffering' is a designation for sensual pleasures. (3) 'Disease' is a designation for sensual pleasures. (4) 'Boil' is a designation for sensual pleasures. (5) 'Tie' is a designation for sensual pleasures. (6) 'Swamp is a designation for sensual pleasures. " And why, bhikkhus, is 'peril' a designation for sensual pleasures? One excited by sensual lust, bound by desire and lust, is not freed from the perils pertaining to the present life or from the perils pertaining to future lives; therefore 'peril' is a designation for sensual pleasures. "
"And why is 'suffering'... 'disease'... 'boil'... 'tie'... 'swamp' a designation for sensual pleasures? One excited by sensual lust, bound by desire and lust, is not freed from the swamps pertaining to the present life or from the swamps pertaining to future lives; therefore 'swamp' is a designation for sensual pleasures."
Peril, suffering, and disease, a boil, a tie, and a swamp: these describe the sensual pleasures to which the worldling is attached.
Having seen the peril in clinging as the origin of birth and death, being liberated by non-clinging in the extinction of birth and death, those happy ones have attained security; they have reached nibbana in this very life.
Having overcome all enmity and peril, they have transcended all suffering."
(Sensual pleasures are perilous.)
AN 6.24 Himavantasutta: Himalayas
"Bhikkhus, possessing six qualities, a bhikkhu might split the Himalayas, the king of mountains, how much more then vile ignorance! What six? Here, a bhikkhu is (1) skilled in the attainment of concentration; (2) skilled in the duration of concentration; (3) skilled in emergence from concentration; (4) skilled in fitness for concentration; (5) skilled in the area of concentration; and (6) skilled in resolution regarding concerntration. Possessing these six qualities, a bhikkhu might split the Himalayas, the king of mountains, how much more then vile ignorance!"
(A monk who has fully mastered meditation could even split apart the Himalayas.)
AN 6.25 Anussatitthanasutta: Recollection
"Bhikkhus, there are these six subjects of recollection. What six? (1) "Here, bhikkhus, a noble disciple recollects the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. When a noble disciple recollects the Tathagata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed , freed himself from it, emerged from it. 'Greed, bhikkhus, is a designation for the five objects of sensual pleasure. Having made this a basis, some beings here are purified in such a way. "
(2) "Again, a noble disciple recollects the Dhamma thus: 'The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.' When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed . . . some beings here are purified in such a way."
(3) "Again, a noble disciple recollects the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way , practicing the true way, practicing the proper way ; that is, the four pairs of persons, the eight types of individuals— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world .' When a noble disciple recollects the Sangha, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed . . . some beings here are purified in such a way . "
(4) "Again, a noble disciple recollects his own virtuous behavior as unbroken, flaw less, unblemished, unblotched, freeing, praised by the wise, ungrasped , leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed .... some beings here are purified in such a way. (5) "Again, a noble disciple recollects his own generosity thus: 'It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed . . .some beings here are purified in such a Way. (6) "Again, a noble disciple recollects the deities thus: 'There are devas [ruled by] the four great kings, Tavatimsa devas, Yama devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahma's company, and devas still higher than these. I too have such faith as those deities possessed, because of which, when they passed away here, they were reborn there; I too have such virtuous behavior. . . such learning . . . such generosity . . . such wisdom as those deities possessed, because of which, when they passed away here, they were reborn there. When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. H e has departed from greed, freed himself from it, emerged from it. 'Greed', bhikkhus, is a designation for the five objects of sensual pleasure. Having made this a basis, too, some beings here are purified in such a way. "These, bhikkhus, are the six subjects of recollection."
(The six recollections are a way to escape from greed.)
AN 6.26 Mahakaccanasutta: Kaccana
There the Venerable Mahakaccana addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied.
The Venerable M ahakaccana said this: "It's astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the opening in the midst of confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana, that is, the six subjects of recollection. What six? (1) "Here, friends, a noble disciple recollects the Tathagata thus: The Blessed One is an arahant. . . the Enlightened One, the Blessed One. When a noble disciple recollects the Tathagata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. 'Greed.' friends, is a designation for the five objects of sensual pleasure. This noble disciple dwells with a mind entirely like space: vast, exalted, measureless, without enmity and ill will. Having made this a basis, some beings here become pure in such a way."
(2) "Again, a noble disciple recollects the Dhamma thus: 'The Dhamma is well expounded by the Blessed One . . . to be personally experienced by the wise. When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed, some beings here become pure in such a way." (3) "Again , a noble disciple recollects the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way . .. the unsurpassed field of merit for the world. When a noble disciple recollects the Sangha, on that occasion his mind is not obsessed by lust, hatred , or delusion; on that occasion his mind is simply straight. He has departed from greed . . ... some beings here become pure in such a way."
(4) "Again, a noble disciple recollects his ow n virtuous behavior as unbroken, flawless, unblemished , unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred , or delusion; on that occasion his mind is sim ply straight. He has departed from greed . . . some beings here become pure in such a way. (5) "Again , a noble disciple recollects his own generosity thus: 'It is truly my good fortune . . . that in a population obsessed by the stain of miserliness, I dwell with a mind devoid of the stain of miserliness. . . delighting in giving and sharing. When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed ... beings here become pure in such a way. (6) "Again, a noble disciple recollects the deities thus: 'There are devas [ruled by] the four great kings. .... I too have such faith .. . such virtuous behavior . . . such learning. . . such generosity. . . such wisdom as those deities possessed, because of which, when they passed away here, they were reborn there. When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed, freed him self from it, emerged from it. 'Greed,' friends, is a designation for the five objects of sensual pleasure. This noble disciple dwells with a mind entirely like space: vast, exalted, measureless, without enmity and ill will. Having made this a basis; too, some beings here become pure in such a way. "
"It's astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the opening in the midst of confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana, that is, the six subjects of recollection."
(Mahākaccāna teaches that the six recollections are a way to escape from greed and lead to a mind as vast as space.) AN 6.27 Pathamasamayasutta: Occasion (1)
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said: "Bhante, how many proper occasions are there for going to see an esteemed bhikkhu?"
"There are, bhikkhu, these six proper occasions for going to see an esteemed bhikkhu. What six? (1) "Here, bhikkhu, when a bhikkhu's mind is obsessed and oppressed by sensual lust, and he does not understand as it really is the escape from arisen sensual lust, on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend, my mind is obsessed and oppressed by sensual lust, and I do not understand as it really is the escape from arisen sensual lust. Please teach me the Dhamma for abandoning sensual lust. The esteemed bhikkhu then teaches him the Dhamma for abandoning sensual lust. This, is the first proper occasion for going to see an esteemed bhikkhu. "
(2) "Again, when a bhikkhu's mind is obsessed and oppressed by ill will, and he does not understand as it really is the escape from arisen ill will, on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend , my mind is obsessed and oppressed by ill will. The esteem bhikkhu then teaches him the Dhamma for abandoning ill will. This is the second proper occasion for going to see an esteemed bhikkhu. "
(3) "Again, when a bhikkhu's mind is obsessed and oppressed by dullness and drowsiness, and he does not understand as it really is the escape from arisen dullness and drowsiness, on that occasion he should approach an esteemed bhikkhu and say to him: "Friend, my mind is obsessed and oppressed by dullness and drowsiness... The esteemed bhikkhu then teaches him the Dhamma for abandoning dullness and drowsiness. This is the third proper occasion for going; to see an esteemed bhikkhu. "
(4) "Again, when a bhikkhu's mind is obsessed and oppressed by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, on that occasion he should approach an esteemed bhikkhu and say to him:. "Friend, my mind is obsessed , and oppressed by restlessness and remorse...... The esteemed bhikkhu then teaches him the Dhamma for abandoning restlessness and remorse. This is the fourth proper occasion for going to see an esteemed bhikkhu. "
(5) "Again, when a bhikkhu's mind is obsessed and oppressed by doubt, and he does not understand as it really is the escape from arisen doubt, on that occasion he should approach an esteemed bhikkhu and say to him : 'Friend , my mind is obsessed and oppressed by doubt, and I do not understand as it really is the escape from arisen doubt. Please teach me the Dhamma for abandoning doubt. The esteem d bhikkhu then teaches him the Dhamma for abandoning doubt. This is the fifth proper occasion for going to see an esteemed bhikkhu. "
(6) "Again, when a bhikkhu does not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints, on that occasion he should approach an esteemed bhikkhu and say to him :"Friend , I do not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints. Please teach me the Dhamma for the destruction of the taints.' The esteemed bhikkhu then teaches him the Dhamma for the destruction of the taints. This is the sixth proper occasion for going to see an esteemed bhikkhu. "
"These, bhikkhu, are the six proper occasions for going to see an esteemed bhikkhu .'"
(The right time to visit an esteemed monk is when you need spiritual guidance and support.)
AN 6.28 Dutiyasamayasutta: Occasion (2)
On one occasion a number of elder bhikkhus were dwelling at Baranasi in the deer park at Isipatana; Then, after their meal, on returning from their alms round, those elder bhikkhus assembled and were sitting together in the pavilion hall when this conversation arose among them; "What, friends, is the proper occasion for going to see an esteemed bhikkhu?"
When this was said, one bhikkhu told those elders: "Friends, after his meal, when an esteemed bhikkhu has returned from his alms round , washed his feet, and is sitting with his legs crossed, holding his body straight, having established mindfulness before him : that is the proper occasion for going to see him ."
When he had spoken, another bhikkhu told him : "Friend , that isn't the proper occasion for going to see an esteemed bhikkhu. After his meal, when an esteemed bhikkhu has returned from his alms round , washed his feet, and is sitting with his legs crossed, holding his body straight, having established mindfulness before him , his fatigue on account of his walking [for alms] and his meal has not yet subsided. Therefore that is not the proper occasion for going to see him. But in the evening, when an esteemed bhikkhu has emerged from seclusion and is sitting in the shade of his dwelling with his legs crossed, holding his body straight, having established mindfulness before him : that is the proper occasion for going to see him ."
When he had spoken, another bhikkhu told him : "Friend , that isn't the proper occasion for going to see an esteemed bhikkhu. In the evening, when an esteemed bhikkhu has emerged from seclusion and is sitting in the shade of his dwelling with his legs crossed, holding his body straight, having established mindfulness before him, the object of concentration that he attended to during the day is still present to him . Therefore that is not the proper occasion for going to see him . But when an esteemed bhikkhu has risen as the night begins to fade and is sitting with his legs crossed, holding his body straight, having established mindfulness before him: that is the proper occasion far going to see him ."
When he had spoken, another bhikkhu told him : "Friend , that isn't the proper occasion for going to see an esteemed bhikkhu. When an esteemed bhikkhu has risen as the night begins to fade and he is sitting with his legs crossed, holding his body straight, having established mindfulness before him, on that occasion his body is fresh; it is easy for him to attend to the teaching of the Buddhas. Therefore that is not the proper occasion for going to see him ."
When this was said, the Venerable Mahakaccana said to those elder bhikkhus: "Friends, in the presence of the Blessed O ne I heard and learned this: "'There are, bhikkhu, these six proper occasions for going to see an esteemed bhikkhu. What six? (1) Here, bhikkhu, when a bhikkhu's mind is obsessed and oppressed by sensual lust. . . [as in 6:27] ... ( 2 ) ... obsessed and oppressed by ill will. . . ( 3 ) ... obsessed and oppressed by dullness and drowsiness . . . ( 4 ) ... obsessed and oppressed by restlessness and remorse . . . ( 5 ) ... obsessed and oppressed by doubt. . . (6) .... when a bhikkhu does not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints___ The esteemed bhikkhu then teaches him the Dhamma for the destruction of the taints. This is the sixth proper occasion for going to see an esteemed bhikkhu."
"Friends, in the presence of the Blessed One I heard and learned this: 'These, bhikkhu, are the six proper occasions for going to see an esteemed bhikkhu."
(Some senior monks discuss the right time to see an esteemed monk, and Mahākaccāna answers by quoting the Buddha from AN 6.27.)
AN 6.29 Udayi Sutta: Udayi
Then the Blessed One addressed the Venerable Udayi: "Udayi, how many subjects of recollection are there?" When this was said, the Venerable Udayi was silent. A second time . . . A third time the Blessed One addressed the Venerable Udayi: "Udayi, how many subjects of recollection are there?" And a third time the Venerable Udayi was silent. Then the Venerable Ananda said to the V enerable Udayi: "The Teacher is addressing you, friend Udayi.'"
"I heard him , friend Ananda. " "Here, Bhante, a bhikkhu recollects his manifold past abodes, that is, one birth, two births ... [as in 6 :2 ] ... Thus he recollects his manifold past abodes with their aspects and details. This, Bhante, is a subject of recollection."
Then the Blessed One addressed the Venerable Ananda: "I knew , Ananda, that this hollow man Udayi does not devote himself to the higher mind. How many subjects of recollection are there, Ananda?" "There are, Bhante, five subjects of recollection. What five?. (1) "Here, Bhante, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and , mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily. This subject of recollection developed and cultivated in this way, leads to a happy dwelling in this very life."
(2) "Again , Bhante, a bhikkhu attends to the perception of light; he focuses on the perception of day thus: "As by day, so at night; as at night, so by day. Thus, with a mind that is open and uncovered , he develops a mind imbued with luminosity. This subject of recollection, developed and cultivated in this way, leads to obtaining knowledge and vision. (3) "Again , Bhante, a bhikkhu reviews this very body upward from the soles of the feet, downward from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinew s, bones, bone m arrow , kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm , pus, blood , sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.' This subject of recollection, developed and cultivated in this way , leads to abandoning sensual lust."
(4) "Again , Bhante, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated livid, and festering. He compares his own body with it thus: 'This body, too, is Of the same nature; it will be like that; it is not beyond that Or suppose he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of living beings. He compares his own body with it thus: 'This body, too, is of the same nature; it will be like that; it is not beyond that Or suppose he were to see a corpse thrown aside in a charnel ground, a skeleton With flesh and blood, held together with sinews . . . a fleshless skeleton smeared with blood, held together with sinews . . . a skeleton without flesh and blood, held together with sinews disconnected bones scattered in all directions: here a handbone, there a footbone, here a shinbone, there a thighbone, here a hipbone, there a backbone, and there the skull. He compares his own body with it thus: 'This body, too, is of the same nature; it will be like that; it is not beyond that Or suppose he were to see a corpse thrown aside in a charnel ground bones bleached white, the color of shells . . . bones heaped up, more than a year old . . . bones rotted, crumbled to dust. He compares his own body with it thus: 'This body, too, is of the same nature; it will be like that; it is not beyond that. This subject of recollection, developed and cultivated in this way , leads to the uprooting of the conceit 'I am.' "
(5) "Again , Bhante, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. This subject of recollection, developed and cultivated in this way , leads to the penetration of numerous elements."
"These, Bhante, are the five subjects of recollection." "Good, good, Ananda! Therefore, Ananda, remember this sixth subject of recollection, too. "
(6) "Here , ever mindful a bhikkhu goes forward , ever mindful he returns, ever mindful he stands, ever mindful he sits, ever mindful he lies down to sleep, ever mindful he undertakes work. This subject of recollection, developed and cultivated in this way, leads to mindfulness and clear comprehension."
(When the Buddha asks about the topics for recollection, a monk reveals his ignorance. Ānanda then gives an unusual list of five recollections, which the Buddha supplements with a sixth.)
AN 6.30 Anuttariyasutta: Unsurpassed Things
"Bhikkhus, there are these six unsurpassed things. What six? (1) The unsurpassed sight, (2) the unsurpassed hearing, (3) the unsurpassed gain, (4) the unsurpassed training, (5) the unsurpassed service, and (6) the unsurpassed recollection."
(1) "And what, bhikkhus, is the unsurpassed sight? Here, someone goes to see the elephant-gem , the horse-gem , the jewel-gem , or to see various sights; or else they go to see an ascetic or brahmin of wrong views, of wrong practice. There is this seeing; this I do not deny. But this seeing is low , common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbana. When, how ever, one of settled faith, of settled devotion, decided, full of confidence, goes to see the Tathagata or a disciple of the Tathagata: this unsurpassed sight is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana. This is called the unsurpassed sight. Such is the unsurpassed sight."
(2) "And how is there the unsurpassed hearing? Here, someone goes to hear the sound of drums, the sound of lutes, the sound of singing, or to hear various sounds; or else they go to hear the Dhamma of an ascetic or brahmin of wrong views, of wrong practice. There is this hearing; this I do not deny. But this hearing is low , common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbana. When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to hear the Tathagata or a disciple of the Tathagata: this unsurpassed hearing is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana. This is called the unsurpassed hearing. Such is the unsurpassed sight and the unsurpassed hearing. "
(3) "And how is there the unsurpassed gain? Here, someone gains a son, a wife, or wealth; or they gain various goods; or else they obtain faith in an ascetic or brahmin of wrong views, of wrong practice. There is this gain; this I do not deny. But this gain is low, common , worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbana. When, however, one of settled faith, of settled devotion, decided, full of confidence, obtains faith in the Tathagata or in a disciple of the Tathagata: this unsurpassed gain is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana. This is called the unsurpassed gain. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed gain."
(4) "And how is there the unsurpassed training? Here, someone trains in elephantry, in horsemanship, in chariotry, in archery, in swordsmanship ; or they train in various fields; or else they train under an ascetic or brahmin of wrong views, of wrong practice. There is this training; this I do not deny. But this training is low , common , worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbana. When, however, one of settled faith, of settled devotion, decided, full of confidence, trains in the higher virtuous behavior, the higher mind, and the higher wisdom in the Dhamma and discipline proclaimed by the Tathagata: this unsurpassed training is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method , for the realization of nibbana. This is called the unsurpassed training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, and the unsurpassed training. "
(5) "And how is there the unsurpassed service? Here, someone serves a khattiya, a brahmin, a householder; or they serve various others; or else they serve an ascetic or brahmin of wrong views, of wrong practice. There is this kind of service; this I do not deny. But this kind of service is low , common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbana. When, however, one of settled faith, of settled devotion, decided, full of confidence, serves the Tathagata or a disciple of the Tathagata: this unsurpassed service is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana. This is called the unsurpassed service. Thus there is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, and the unsurpassed service."
(6) "And how is there the unsurpassed recollection? Here, someone recollects the gain of a son, a wife, or wealth; or else they recollect various kinds of gain; or else they recollect an ascetic or brahmin of wrong views, of wrong practice. There is this kind of recollection; this I do not deny. But this kind of recollection is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbana. When, however, one of settled faith, of settled devotion, decided, full of confidence, recollects the Tathagata or a disciple of the Tathagata: this unsurpassed recollection is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana. This is called the unsurpassed recollection. ' "
"These, bhikkhus, are the six unsurpassed things."
Having gained the best of sights, and the unsurpassed hearing, having acquired the unsurpassed gain, delighting in the unsurpassed training, attentive in service, they develop recollection connected with seclusion, secure, leading to the deathless. Rejoicing in heedfulness, prudent, restrained by virtue, in lime they realize where it is that suffering ceases.
(There are things in the world considered to be unsurpassed, but none of them compare with the Dhamma.)
IV. DEITIES
AN 6.31 Sekhasutta: Trainee
"Bhikkhus, these six qualities lead to the decline of a bhikkhu who is a trainee. What six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, and lack of moderation in eating. These six qualities lead to the decline of a bhikkhu who is a trainee. "
"Bhikkhus, these six qualities lead to the non-decline of a bhikkhu who is a trainee. What six? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense faculties, and moderation in eating. These six qualities lead to the non-decline of a bhikkhu who is a trainee."
(Things leading to decline or non-decline.)
AN 6.32 Pathamaaparihanasutta: Non-Decline (1)
Then, when the night had advanced , a certain deity of stunning, beauty, illuminating the entire Jeta's Grove, approached the Blessed One, paid homage to him , stood to one side, and said to the Blessed One: "Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for heedfulness, and reverence for hospitality. These six qualities lead to the non-decline of a bhikkhu."
This is what that deity said. The Teacher agreed. Then that deity, thinking, "The Teacher agrees with me," paid homage to the Blessed One, circumambulated him keeping the right side toward him , and disappeared right there. Then, when the night had passed, the Blessed One addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: "Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for heedfulness, and reverence for hospitality. These six qualities lead to the non-decline of a bhikkhu. This is what that deity said. Then that deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."
Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward heedfulness, revering hospitality: this bhikkhu cannot fall away, but is close to nibbana.
(A deity speaks on things leading to decline or non-decline.)
AN 6.33 Dutiyaaparihanasutta: Non-Decline (2)
"Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: "Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for a sense of moral shame, and reverence for moral dread. These six qualities lead to the non-decline of a bhikkhu."
This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."
Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, endowed with moral shame and moral dread: One who is deferential and reverential cannot fall away, but is close to nibbana.
(The Buddha recounts the events of the previous discourse.) AN 6.34 Mahamoggallanasutta: Moggallana
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, while the Venerable Mahamoggallana was alone in seclusion, the following course of thought arose in him: "Which devas know: 'I am a stream enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment'?"
Now at that time, a bhikkhu named Tissa had recently died and been reborn in a certain brahma world. There too they knew him as "the brahma Tissa, powerful and mighty." Then, just as a strong man might extend his drawn -in arm or draw in his extended arm , the Venerable Mahamoggallana disappeared from Jeta's Grove and reappeared in that brahma world. When he saw the Venerable Mahamoggallana coming in the distance, the brahma Tissa said to him : "Come , respected Moggallana ! Welcome , respected Moggallana! It has been long since you took the opportunity to come here. Sit down, respected Moggallana. This seat has been prepared."
The Venerable Mahamoggallana sat down on the prepared seat. The brahma Tissa paid homage to him and sat down to one side. The Venerable Mahamoggallana then said to him: "Which devas, Tissa, know : 'I am a stream -enterer, no longer subject to [rebirth in] the Lower world , fixed in destiny, heading for enlightenment'?" .
(1) "The devas [ruled by] the four great kings have such knowledge, respected Moggallana," "Do all the devas [ruled by] the four great kings have such knowledge, Tissa?" "Not all, respected Moggallana. Those who do not possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who lack the virtuous behavior loved by the noble ones, do not have such knowledge. But those who possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who have the virtuous behavior loved by the noble ones, know: 'I am a stream -enterer, no longer subject to [rebirth in] the lower world , fixed in destiny, heading for enlightenment." (2) "Do only the devas [ruled by] the four great kings have such knowledge, or do the Tavatimsa devas . . . ( 3 ) ... the Yama devas . . . ( 4 ) ... the Tusita devas . . . ( 5 ) . . . the devas who delight in creation . . . (6) . . . the devas who control what is created by others have it?"
"The devas who control what is created by others also have such knowledge, respected Moggallana." "Do all the devas who control what is created by others have such knowledge, Tissa?" "Not all, respected Moggallana. Those who do not possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who lack the virtuous behavior loved by the noble ones, do not have such knowledge. But those who possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who have the virtuous behavior loved by the noble ones, know: 'I am a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.'"
Then, having delighted and rejoiced in the statement of the brahma Tissa, just as a strong man might extend his drawn-in arm or draw in his extended arm , the Venerable Mahamoggallana disappeared from the brahma world and reappeared in Jeta's Grove.
(Mahāmoggallāna is visited by a Brahmā god who had formerly been a monk, and they discuss which of the gods are stream-enterers.) AN 6.35 Vijjabhagiyasutta: Pertain to True Knowledge
"Bhikkhus, these six things pertain to true knowledge. What six? The perception of impermanence, the perception, of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation .These six things pertain to true knowledge."
(Six kinds of perception that lead to wisdom.)
AN 6.36 Vivadamulasutta: Disputes
"Bhikkhus, there are these six roots of disputes. What six? (1) "Here, a bhikkhu is angry and hostile. When a bhikkhu is angry and hostile, he dwells without respect and deference toward the Teacher, the Dhamma, and the Sangha, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Sangha that leads to the harm of many people, to the unhappiness of m any people, to the ruin, harm , an d suffering of devas and humans. If, bhikkhus, you perceive any such root of dispute either in yourselves or in others, you should strive to abandon this evil root of dispute. And if you do not perceive any such root of dispute either in yourselves or in others, you should practice so that this evil root of dispute does not emerge in the future. In such a way this evil root of dispute is abandoned and does not emerge in the future."
(2) "Again, a bhikkhu is a denigrator and in solent... ( 3 ) ... envious and miserly ... ( 4 ) ... crafty and hypocritical. . . (5).... one who has evil desires and wrong view . . . ( 6 ) ... one who adheres to his own views, holds to them tenaciously, and relinquishes them with difficulty. When a bhikkhu adheres to his own views, holds to them tenaciously, and relinquishes them with difficulty, he dwells without respect and deference toward the Teacher, the Dhamma, and the Sangha, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Sangha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm , and suffering of devas and hum ans. If, bhikkhus, you perceive any such root of dispute either in yourselves or in others, you should strive to abandon this evil root of dispute. And if you do not perceive any such root of dispute either in yourselves or others, you should practice so that this evil root of dispute does not emerge in the future. In such a way this evil root of dispute is abandoned and does not emerge in the future. "
"These, bhikkhus, are the six roots of dispute."
(If a monk nurses six kinds of defilements it leads to bitterness and disputes in the Saṅgha.)
AN 6.37 Chalangadanasutta: Giving
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the female lay follower Velukantaki Nandamata had prepared an offering possessed Of six factors for the Sangha of bhikkhus headed by Sariputta and Moggallana. With the divine eye, which is purified and surpasses the human , the Blessed One saw the female lay follower Velukantaki Nandamata preparing this offering and he then addressed the bhikkhus: "Bhikkhus, the female lay follower Velukantaki Nandamata is preparing an offering possessed of six factors for the Sangha of bhikkhus headed by Sariputta and Moggallana. And how is an offering possessed of six factors? Here, the donor has three factors and the recipients have three factors. "What are the three factors of the donor? (1) The donor is joyful before giving; (2) she has a placid , confident mind in the act of giving; and (3) she is elated after giving. These are the three factors of the donor. "
"What are the three factors of the recipients? Here, (4) the recipients are devoid of lust or are practicing to remove lust; (5) they are devoid of hatred or are practicing to remove hatred; (6) they are devoid of delusion or are practicing to remove delusion. These are the three factors of the recipients. "
Thus the donor has three factors, and the recipients have three factors. In such a way the offering possesses six factors. It is not easy to measure the merit of such an offering thus: 'Just so much is the stream of merit, stream of the wholesome, nutriment of happiness— heavenly, ripening in happiness, conducive to heaven— that leads to what is wished for, desired, and agreeable, to one's welfare and happiness; rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit. Bhikkhus, just as it is not easy to measure the water in the great ocean thus: 'There are so many gallons of water . o r There are so many hundreds of gallons of water.' or 'There are so many thousands of gallons of water.' or 'There are so many hundreds of thousands of gallons of water,' but rather it is reckoned simply as an incalculable, immeasurable, great ; mass of water; so too, it is not easy to measure the merit of such an offering .... rather, it is reckoned simply as an incalculable, immeasurable; great mass of merit."
' Prior to giving one is joyful; while giving one settles the mind in trust; after giving one is elated: this is success in the act of offering.
When they are devoid of lust and hatred, devoid of delusion, without taints, self-controlled, living the spiritual life, the field for the offering is complete.
Having cleansed oneself and given with one's own hands, the act of charity is very fruitful for oneself and in relation to others.
Having performed such a charitable deed with a mind free from miserliness, the wise person, rich in faith, is reborn in a happy, non-afflictive world.
(Seeing the laywoman Veḷukaṇṭakī preparing a meal for the Saṅgha, the Buddha celebrated by saying that giving is of great benefit when the donor and the recipient each possess three qualities.)
AN 6.38 Attakarisutta: Self-Initiative
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had exchanged greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, I hold such a thesis and view as this: 'There is no self-initiative; there is no initiative taken by others ."
"Brahmin, I have never seen or heard of anyone holding such a thesis and view as this. For how can one who comes on his own and returns on his own say: "There is no self-initiative; there is no initiative taken by others'? " "What do you think, brahmin? Does the element of instigation exist?" "Yes, sir." "When the element of instigation exists, are beings seen to instigate activity ?" "Yes, sir." "When beings are seen to instigate activity because the element of instigation exists, this is the self-initiative of beings; this is the initiative taken by others. "
(2) "What do you think, brahmin? Does the element of persistence exist?" "Yes, sir." "When the element of persistence exists, are beings seen to persist in activity?" "Yes, sir." "When beings are seen to persist in activity because the element of persistence exists, this is the self-initiative of beings; this is the initiative taken by others."
(3) "What do you think, brahmin? Does the element of exertion exist?" "Yes, sir ." "When the element of exertion exists, are beings seen to exert themselves in activity?" "Yes, sir." "When beings are seen to exert themselves in activity because the element of exertion exists, this is the self-initiative of beings; this is the initiative taken by others. "
(4) "What do you think, brahmin? Does the element of strength exist?" "Yes, sir." "When the element of strength exists, are beings seen to be possessed of strength?" "Yes, sir." “When beings are seen to be possessed of strength because the element of strength exists, this is the self-initiative of beings; this is the initiative taken by others. "
(5) ''What do you think, brahmin? Does the element of continuation exist?" "Yes, sir." "When the element of continuation exists, are beings seen to continue [in an action]?" "Yes, sir." . . . "When beings are seen to continue [in an action] because the element of continuation exists, this is the self-initiative of beings; this is the initiative taken by others. "
(6) "What do you think, brahmin? Does the element of force exist?" "Yes, sir." " When the element of force exists, are beings seen to act with force?" "Yes, sir." "When beings are seen to act with force because the element of force exists, this is the self-initiative of beings; this is the initiative taken by others. "
"Brahmin, I have never seen or heard of anyone holding such a thesis and view [as yours]. For how can one who comes on his own and returns on his own say: 'There is no self-initiative; there is no initiative on the part of others'?"
"Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The Buddha rebuts a brahmin’s claim that there is no such thing as actions initiated by oneself.)
AN 6.39 Nidanasutta: Origination
"Bhikkhus, there are these three causes for the origination of kamma. What three? (1) Greed is a cause for the origination of kamma; (2) hatred is a cause for the origination of kamma; and (3) delusion is a cause for the origination of kamma."
"It is not non -greed that originates from greed ; rather, it is just greed that originates from greed . It is not non -hatred that originates from hatred ; rather, it is just hatred that originates from hatred , it is not non -delusion that originates from delusion ; rather, it is just delusion that originates from delusion . "
"It is not [the realms] of devas and humans— or any other good destinations— that are seen because of kamma born of greed , hatred , and delusion; rather, it is hell, the animal realm , and the sphere of afflicted spirits— as well as other bad destinations— that are seen because of kamma born of greed , hatred, and delusion. These are three causes for the origination of kamma. "
"There are, bhikkhus, these three [other] causes for the origination of kamma. What three? (4) Non -greed is a cause for the origination of kamma; (5) non-hatred is a cause for the origination of kamma; and (6) non-delusion is a cause for the origination of kamma. "
"It is not greed that originates from non-greed; rather, it is just non -greed that originates from non-greed. It is not hatred that originates from non-hatred; rather, it is just non-hatred that originates from non-hatred. It is not delusion that originates from non-delusion; rather, it is just non-delusion that originates from non-delusion. "
"It is not hell, the animal realm , and the sphere of afflicted spirits— or any other bad destinations— that are seen because of kamma born of non-greed, non-hatred, and non-delusion; rather, it is [the realms] of devas and humans— as well as other good destinations— that are seen because of kamma born of non -greed , non -hatred , and non-delusion. These are three [other] causes for the origination of kamma."
(Greed, hate, and delusion are the roots of deeds.)
AN 6.40 Kimbilasutta: Kimbila
Thus have I heard. On one occasion the Blessed One was dwelling at Kimbila in a nicula grove. Then the Venerable Kimbila approached the Blessed One, paid homage to him , sat down to one side, and said: "What is the cause and reason why , Bhante, the good Dhamma does not continue long after a Tathagata has attained final nibbana?"
"Here, Kimbila, after a Tathagata has attained final nibbana, (1) the bhikkhus, bhikkhunis, male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma. (3) They dwell without reverence and deference toward the Sangha. (4) They dwell without reverence and deference toward the training. (5) They dwell without reverence and deference toward heedfulness. (6) They dwell without reverence and deference toward hospitality. This is the cause and reason why the good Dhamma does not continue long after a Tathagata has attained final nibbana."
"What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathagata has attained final nibbana?" "Here, Kimbila, after a Tathagata has attained final nibbana, (1) the bhikkhus, bhikkhunis, male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference toward the Dhamma. (3) They dwell with reverence and deference toward the Sangha. (4) They dwell with reverence and deference toward the training. (5) They dwell with reverence and deference toward heedfulness. (6) They dwell with reverence and deference toward hospitality. This is the cause and reason why the good Dhamma continues long after a Tathagata has attained final nibbana."
(The Buddha explains to Venerable Kimbila the reasons why Buddhism lasts long after the Buddha’s demise.)
AN 6.41 Darukkhandhasutta: A Block of Wood
Thus have I heard . On one occasion the Venerable Sariputta was dwelling at Rajagaha on Mount Vulture Peak. Then, in the morning, the Venerable Sariputta dressed, took his bowl and robe, and descended from Mount Vulture Peak together with a number of bhikkhus. In a certain place he saw a large block of wood and addressed the bhikkhus: "Do you see, friends, that large block of wood ?" "Yes, friend."
(1) "If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as earth. What is the basis for this? Because the earth element exists in that block of wood. On this basis a bhikkhu possessing psychic potency who has attained mastery of mind might focus on it as earth."
(2)-(4) "If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as water . . . as fire . . . as air. What is the basis for this? Because the water element. . . the fire element. . . the air element exists in that block of wood. On this basis a bhikkhu possessing psychic potency who has attained mastery of mind might focus on it as air, (5)-(6) "If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as beautiful. . . as unattractive. For what reason? Because the element of beauty . . . the element of the unattractive exists in that block of wood. On this basis a bhikkhu possessing psychic potency who has attained mastery of mind m ght focus on that, block of wood as unattractive"
(Even a simple block of wood can be perceived in different ways by a monk with advanced meditation.)
AN 6.42 Nagitasutta: Nagita
Thus have I heard . On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus. When he reached the Kosalan brahmin village named Icchanangala. There the Blessed One dwelled in the Icchanangala woodland thicket. The brahmin householders of Icchanangala heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Icchanangala and is now dwelling in the Icchanangala woodland thicket. Now a good report about that Master Gotamai has circulated thus: 'That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge the world with its devas, Mara, and Brahma, this population with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a spiritual life that is perfectly complete and pure. Now it is good to see such arahants."
Then, when the night had passed, the brahmin householders of Icchanangala took abundant food of various kinds and went to the Icchanangala woodland thicket. They stood outside the entrance making an uproar and a racket. Now on that occasion the Venerable Nagita was the Blessed One's attendant. The Blessed One then addressed the Venerable Nagita: "Who is making such an uproar and a racket, Nagita? One would think it was fishermen at a haul of fish."
"Bhante, these are the brahmin householders of Icchanahgala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Blessed One and the Sangha of bhikkhus." . "Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble or difficulty, might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."
"Let the Blessed One now consent, Bhante, let the Fortunate One consent. This is now the time for the Blessed One to consent. Wherever the Blessed One will go now, the brahmin householders of town and countryside will incline in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Blessed One will go now , the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Blessed One's virtuous behavior and wisdom ."
"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trouble or difficulty, this bliss of renunciation... might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise. (1) "Here, Nagita, I see a bhikkhu dwelling on the outskirts of a village sitting in a state of concentration. It then occurs to me: 'Now a monastery attendant or a novice or a co-religionist will cause that venerable one to fall away from that concentration. For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village. "
(2) "I see, Nagita, a forest-dwelling bhikkhu sitting and dozing in the forest. It then occurs to me: 'Now this venerable one will dispel this sleepiness and fatigue and attend only to the perception of forest, [a state of] oneness. For this reason I am pleased with this bhikkhu's dwelling in the forest. (3) "I see, N agita, a forest-dwelling bhikkhu sitting in the forest in an unconcentrated state. It then occurs to me: 'Now this venerable one will concentrate his unconcentrated mind or guard his concentrated mind. For this reason I am pleased with this bhikkhu's dwelling in the forest. (4) "I see, Nagita, a forest-dwelling bhikkhu sitting in the forest, in a state of concentration. It then occurs to me: 'Now this venerable one will liberate his unliberated mind or guard his liberated mind. For this reason I am pleased with this bhikkhu's dwelling in the forest. (5) "I see, Nagita,. a bhikkhu dwelling on the outskirts of a village, who gains robes, alms food, lodgings, and medicines and provisions for the sick. Desiring gain, honor, and fame, he neglects seclusion; he neglects remote lodgings in forests and jungle groves. Having entered the villages, towns, and capital cities, he takes up his residence. For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village. . (6) "I see, Nagita, a forest-dwelling bhikkhu who gains robes, alms food, lodgings, and medicines and provisions for the sick. Having dispelled that gain , honor, and praise, he does not neglect seclusion; he does not neglect remote lodgings in forests and jungle groves. For this reason I am pleased with this bhikkhu's dwelling in the forest. "
"When, Nagita, I am traveling on a highway and do not see anyone ahead of me or behind me, even if it is for the purpose of defecating and urinating, on that occasion I am at ease ."
(When visited by a noisy crowd, the Buddha speaks to his attendant Nāgita of his love of seclusion and solitude, and of his regard for forest monks.)
V Dhammika
AN 6.43 Nagasutta: The Naga
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Blessed One dressed , took his bowl and robe, and entered Savatthi for alms. When he had walked for alms in Savatthi, after his meal, on returning from his alms round, he addressed the Venerable Ananda: "Come, Ananda, let us go to Migarama's Mansion in the Eastern Park to pass the day ." "Yes, Bhante," the Venerable Ananda replied.
Then the Blessed One, together, with the Venerable Ananda, went to Migaramata's Mansion in the Eastern Park. Then in the evening the Blessed One emerged from seclusion and addressed the Venerable Ananda: "Come, Ananda, let us go to the eastern gate to bathe." "Yes, Bhante," the Venerable Ananda replied.
Then the Blessed One, together with the Venerable Ananda, went to the eastern gate to bathe. Having bathed at the eastern gate and come out, he stood in one robe drying himself. On that occasion, King Pasenadi of Kosala's bull elephant named "Seta" was coming out through the eastern gate to the accompaniment of instrumental music and drumming. People saw him and said: "The king's bull elephant is handsome! The king's bull elephant is beautiful! The king's bull elephant is graceful! The king's bull elephant is massive! He's a naga, truly a naga."
When this was said, the Venerable Udayi said to the Blessed One: "Bhante, is it only when people see an elephant possessed of a large massive body that they say: 'A naga, truly a naga!' or do people also say this when they see [other] things possessed of a large massive body?"
"(1) Udayi, when people see an elephant possessed of a large massive body, they say: 'A naga, truly a naga!' (2) When people see a horse possessed of a large massive body, they say: 'A naga, truly a naga!' (3) When people see a bull possessed of a large massive body, they say: A naga, truly a nag a!' (4) When people see a serpent possessed of a large massive body, they say: 'A naga, truly a naga!' (5) When people see a tree possessed of a large massive body, they say: 'A naga, truly a naga!' (6) When people see a human being possessed of a large massive body, they say: 'A naga, truly a naga !'"
"But, Udayi, in the world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans, I call one a naga who does no evil by body, speech, and mind ." "It's astounding and amazing, Bhante, how well this was stated by the Blessed One: 'But, Udayi, in the world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans, I call one a naga who does no evil by body, speech, and mind .' I rejoice, Bhante, in this good statement of the Blessed One with these verses:
"A human being who is fully enlightened, self-tamed and concentrated, traveling on the path of brahma, he takes delight in peace of mind. "
"I have heard from the Arahant that even the devas pay homage to him , to the same one whom humans venerate, the one who has gone beyond everything. "
"He has transcended all fetters and emerged from the jungle to the clearing; delighting in renunciation of sensual pleasures, he is like pure gold freed from its ore. "
"He is the naga who outshines all, like the Himalayas amid the other mountains. Among all things named naga, he, unsurpassed is the one truly named ."
"I will extol for you the naga: indeed, he does no evil. Mildness and harmlessness are two feet of the naga. "
"Austerity and celibacy are the naga's other two feet. Faith is the great naga's trunk, and equanimity his ivory tusks. "
"Mindfulness is his neck, his head is wisdom , investigation, and reflection on phenomena. Dhamma is the balanced heat of his belly, and seclusion is his tail."
"This meditator, delighting in consolation, is inwardly well concentrated. When walking, the naga is concentrated; when standing, the naga is concentrated. "
"When lying down, the naga is concentrated; when sitting, too, the naga is concentrated. Everywhere, the naga is restrained: this is the naga's accomplishment. "
"He eats blameless food, but doesn't eat what is blameworthy. When he gains food and clothing, he avoids storing it up. "
"Having cut off all fetters and bonds, whether they be gross or subtle, in whatever direction he goes, he goes without concern. "
"The lotus flower is born and grown up in water, yet is not soiled by the water but remains fragrant and delightful." "Just so the Buddha, well born in the world, dwells in the world, yet is not soiled by the world like the lotus [unsoiled] by water. "
"A great fire all ablaze settles down when deprived of fuel, and when all the coals have gone out, it is said to be extinguished."
"This simile, which conveys the meaning, was taught by the wise. Great nagas will know the naga that was taught by the naga."
"Devoid of lust, devoid of hatred, devoid of delusion, without taints, the naga, discarding his body, taintless, is utterly quenched and attains final nibbana;"
(When going for a bath, the Buddha encounters a giant royal elephant. But a spiritual giant is even more impressive.)
AN 6.44 Migasulasutta: Migasala
Then, in the morning, the Venerable Ananda dressed, took his bowl and robe, and went to the house of the female lay follower Migasala, where he sat down on the seat prepared for him. Then the female lay disciple Migasala approached the Venerable Ananda, paid homage to him , sat down to one side, and said: "Bhante Ananda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have-exactly the same destination in their future life? My father Purana was celibate, living apart, abstaining from sexual intercourse, the common person's practice. When he died, the Blessed One declared : 'He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].' My paternal uncle Isidatta was not celibate but lived a contented married life. When he died, the Blessed One also declared: 'He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].' Bhante Ananda, just how should this teaching of the Blessed One be understood , where one who is celibate and one who is not celibate both have exactly the same destination in their future life?" "It was just in this way, sister, that the Blessed One declared "
Then, when the Venerable Ananda had received alms food at Migasala's house, he rose from his seat and departed. After his meal, on returning from his alms round , he went to the Blessed One, paid homage to him , sat down to one side, and said: "Here, Bhante, in the morning, I dressed, took my bowl and robe, and went to the house of the female lay follower Migasala.. [all as above, down to ] . . . When she asked me this, I replied: 'It was just in this way, sister, that the Blessed One declared it."
[The Blessed One said:] "Who , indeed, is the female lay follower Migasala, a foolish, incompetent woman with a woman's intellect? And who are those [who have] the knowledge of other persons as superior and inferior?" "T here are, Ananda, these six types of person s found existing in the world. What six? (1) "Here, Ananda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. But he has not listened [to the teachings], become learned [in them ], and penetrated [them] by view, and he does not attain temporary liberation.' With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration , not to distinction."
(2) "Then , Ananda, there is one person who is mild, a pleasant companion , with whom his fellow monks gladly dwell. And he has listened [to the teachings], become learned [in them ], and penetrated [them ] by view , and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration. "
"Ananda, those who are judgmental will pass such judgment on them : 'This one has the same qualities as the other. Why should one be inferior and the other superior?' That [judgment] of theirs will indeed lead to their harm and suffering for a long time. "
"Between them , Ananda, the person who is mild, a pleasant companion , one with whom his fellow monks gladly dwell, who has listened [to the teachings], become learned [in them ], and penetrated [them ] by view , and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathagata? " Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people. "
(3) "Then , Ananda, in one person anger and conceit are found, and from time to time states of greed arise in him . And he has not listened [to the teachings], become learned [in them ], and penetrated [them] by view , and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration , not to distinction. "
(4) "Then , Ananda, in one person anger and conceit are found, and from time to time states of greed arise in him . But he has listened [to the teachings], become learned [in them ], and penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration. "Ananda, those who are judgmental will pass such judgment on them alone, Or one like me, may pass judgment on people."
(5) " Then, Ananda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. And he has not listened [to the teachings], become learned [in them ], and penetrated [them] by view , and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction."
(6) "Then, Ananda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. But he has listened [to the teachings], become learned [in them ], and penetrated [them ] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration. " Ananda, those who are judgmental will pass such judgment on them : "This one has the same qualities as the other. Why should one be inferior and the other superior?' That [judgment] of theirs will indeed lead to their harm and suffering for a long time. "
"Between them , Ananda, the person in whom anger and conceit are found, and who from time to time engages in exchanges of words, but who has listened [to the teachings], become learned [in them ], and penetrated [them] by view , and who attains temporary liberation, surpasses and excels the other person . For what reason ? Because the Dhamma-stream carries him along. But who can know this difference except the Tathagata? "
"Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people. "
"Who , indeed , is the female lay follower Migasala, a foolish, incompetent woman with a woman's intellect? And who are those [who have] the knowledge of other persons as superior and inferior? "
"These are the six types of persons found existing in the world. "Ananda, if Isidatta had possessed the same kind of virtuous behavior that Purana had, Purana could not have even known his destination. And if Purana had possessed the same kind of wisdom that Isidatta had, Isidatta could not have even known his destination. In this way, Ananda, these two persons were each deficient in one respect."
(In response to criticism, the Buddha explains that it is difficult to compare the spiritual development of different individuals, so we should not be judgmental.)
AN 6.45 Inasutta: Debt (1)
(1)"Bhikkhus, isn't poverty suffering in the world for one who enjoys sensual pleasures?" "Yes, Bhante " (2) "If a poor, destitute, indigent person gets into debt, isn't his indebtedness, too, suffering in the world for one who enjoys sensual pleasures?" "Yes, Bhante." (3) "If a poor, destitute, indigent person who has gotten into debt promises to pay interest, isn't the interest, too, suffering in the world for one who enjoys sensual pleasures?" "Yes, Bhante."
(4) "If a poor, destitute, indigent person who has promised to pay interest cannot pay it when it falls due, they reprove him. Isn't being reproved, too, suffering in the world for one who enjoys sensual pleasures?" "Y es, Bhante." (5) "If a poor, destitute, indigent person w ho is reproved does not pay, they prosecute him. Isn't prosecution, too, suffering in the world for one who enjoys sensual pleasures?" "Yes, Bhante." (6) "If a poor, destitute, indigent person who is prosecuted does not pay, they imprison him. Isn't imprisonment, too, suffering in the world for one who enjoys sensual pleasures?" "Yes, Bhante."
"So, bhikkhus, for one who enjoys sensual pleasures, poverty is suffering in the world; getting into debt is suffering in the world; having to pay interest is suffering in the world; being reproved is suffering in the world; prosecution is suffering in the world; and imprisonment is suffering in the world. "
"So too, bhikkhus, when one does not have faith in [cultivating wholesome qualities, when one does not have a sense of moral shame in [cultivating] wholesome qualities, when one does not have moral dread in [cultivating] wholesome qualities, when one does not have energy in [cultivating] wholesome qualities, when one does not have wisdom in [cultivating] wholesome qualities, in the Noble One's discipline one is called a poor, destitute, indigent person. "
(2) "Having no faith, no sense of moral shame, no moral dread, no energy , no wisdom in [cultivating] wholesome qualities, that poor, destitute, indigent person engages in misconduct by body, speech , and mind. This, I say, is his getting into debt." (3) "To conceal his bodily misconduct, he nurtures, an evil desire. He wishes: 'Let no one know me '; he intends [with the aim ]: 'Let no one know me'; he utters statements [with the aim ]: "Let no one know me'; he makes bodily endeavors [with the aim ]: 'Let no one know me,' "To conceal his verbal misconduct. . . To conceal his mental misconduct, he nurtures an evil desire. He wishes: 'Let no one know me '; he intends [with the aim ]: 'Let no one know me'; he utters statements [with the aim]: 'Let no one know me'; he makes bodily endeavors [with the aim ]: 'Let no one know me.' This, I say , is the interest he must pay."
(4) "Well-behaved fellow monks speak thus about him : 'This venerable one acts in such a way, behaves in such a way . This, I say, is his being reproved. (5) "When he has gone to the forest, to the foot of a tree, or to an empty dwelling, bad unwholesome thoughts accompanied by remorse assail him . This, I say, is his prosecution. (6) "Then , with the breakup of the body , after death, that poor, destitute, indigent person who engaged in misconduct by body , speech, and mind is bound in the prison of hell or the prison of the animal realm . I do not see, bhikkhus, any other prison that is as terrible and harsh, [and] such an obstacle to attaining the unsurpassed security from bondage, as the prison of hell or the prison of the animal realm ."
"Poverty is called suffering in the world; so too is getting into debt. A poor person who becomes indebted is troubled while enjoying himself. Then they prosecute him and he also incurs imprisonment. This imprisonment is indeed suffering for one yearning for gain and sensual pleasures. "
"Just so in the Noble One's discipline, one in whom faith is lacking, who is shameless and brash, heaps up a mass of evil kamma. Having engaged in misconduct by body, speech, and mind, he forms the wish: "May no one find out about me."
He twists around with his body, [twists around] by speech or mind; he piles up his evil deeds, in one way or another, repeatedly. This foolish evildoer, knowing his own misdeeds, is a poor person who falls into debt, troubled while enjoying himself.
His thoughts then prosecute him; painful mental states born of remorse [follow him wherever he goes] whether in the village or the forest. This foolish evildoer, knowing his own misdeeds, goes to a certain [animal] realm or is even bound in hell.
This indeed is the suffering of bondage from which the wise person is freed, giving [gifts] with wealth righteously gained, settling his mind in confidence.
The householder endowed with faith has made a lucky throw in both cases: for his welfare in this present life and happiness in future lives. Thus it is that for home-dwellers this merit increases through generosity.
Just so, in the Noble One's discipline, one whose faith is firm , who is endowed with shame, dreading wrong, wise and restrained b y virtuous behavior, is said to live happily in the Noble One's discipline.
Having gained spiritual happiness, one then resolves on equanimity. Having abandoned the five hindrances, always arousing energy, he enters up on the jhanas, unified, alert, and mindful.
Having known things thus as they really are, through complete non-clinging the mind is rightly liberated with the destruction of all fetters. With the destruction of the fetters of existence, for the stable one, rightly liberated, the knowledge occurs: "My liberation is unshakable."
This is the supreme knowledge; this is unsurpassed happiness. Sorrow less, dust-free, and secure, this is the highest freed om from debt.
(Poor people suffer when they get in debt. Spiritual practitioners who are devoid of good qualities suffer in a similar way.)
AN 6.46 Mahacundasutta: Cunda
Thus have I heard . On one occasion the Venerable Mahacunda was dwelling among the Cetis at Sahajati. There he addressed the bhikkhus: 'Friends, bhikkhus!" "Friend!" those bhikkhus replied.
The Venerable Mahacunda said this: (1) "Here, friends, bhikkhus who are Dhamma specialists disparage those bhikkhus who are meditators, saying: 'They meditate and cogitate, claiming: "We are meditators, we are meditators!"
"Why do they m editate? In what way do they meditate? How do they, meditate?' In this case, the bhikkhus who are Dhamma specialists aren't pleased, and the bhikkhus who are meditators, aren't pleased, and they aren't practicing for the welfare of many people, for the happiness of many people, for the good , welfare, and happiness of many people, of devas and human beings. (2) "But the meditating bhikkhus disparage the bhikkhus who are Dhamma specialists, saying: 'They are restless, puffed up, vain, talkative, rambling in their talk, muddle-minded, lacking clear comprehension, unconcentrated, with wandering minds, with loose sense faculties, [claiming]: "We are Dhamma specialists, we are Dhamma specialists!" Why are they Dhamma specialists? In what way are they Dhamma specialists? How are they Dhamma specialists?' In this case, the meditators aren't pleased, and the Dhamma specialists aren't pleased, and they aren't practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. "
(3) "Friends, the bhikkhus who are Dhamma specialists praise only bhikkhus who are Dhamma specialists, not those who are meditators. In this case, the bhikkhus who are Dhamma specialists aren't pleased, and those who are meditators aren't pleased, and they aren't practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. (4) "But the bhikkhus who are meditators praise only bhikkhus who are also meditators, not those who are Dhamma specialists. In this case, the bhikkhus who are meditators aren't pleased, and those who are Dhamma specialists aren't pleased, and they aren't practicing for the welfare of m any people, for the happiness of many people, for the good, welfare, and happiness of many people; of devas and human beings. (5) "Therefore, 'friends, you should train yourselves thus: Those of us who are Dhamma specialists will praise those bhikkhus who are meditators. Thus should you train yourselves. For what reason? Because, friends, these persons are astounding and rare in the world who dwell having touched the deathless element with the body." (6) "Therefore, friends, you should train yourselves thus: 'Those of us who are meditators will praise those bhikkhus who are Dhamma specialists. Thus should you train yourselves. For what reason? Because, friends, these persons are astounding and rare in the world who see a deep and pithy matter after piercing it through with wisdom ."
(In a discourse evidently set some time after the Buddha’s passing, Venerable Mahācunda urges different groups of meditators, whether they emphasize serenity or insight, to respect and support each other.) AN 6.47 Pathamasanditthikasutta: Directly Visible (1)
Then the wanderer Moliyaslvaka approached the Blessed One and exchanged greetings with him . When they had concluded their greetings arid cordial talk, he sat down to one side and said to the Blessed One: "Bhante, it is said: 'The directly visible Dhamma, the directly visible Dhamma. In what way, Bhante, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise '?"
"Well then, Slvaka, I will question you in turn about this. Answer as you see fit. What do you think, Slvaka? (1) When there is greed within you , do you know : 'There is greed within me and when there is no greed within you, do you know: There is no greed within me '?" "Yes, Bhante."
"Since, Slvaka, when there is greed within you, you know: There is greed within me and when there is no greed within you, you know: 'There is no greed within me,' in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. "
"What do you think, Slvaka? (2) When there is hatred within you ... (3)... delusion with in you . . . (4)... a state connected with greed within you . . (5) ... a state connected with hatred within you... (6)... a state connected with delusion within you, do you know: 'There is a state connected with delusion within me ,' and when there is no state connected with delusion within you, do you know: 'There is no state connected with delusion within me'?"
"Yes, Bhante." "Since, Sivaka, when there is a state connected with delusion within you, you know: 'There is a state connected with delusion within me ,' and when there is no state connected with delusion within you, you know : 'There is no state connected with delusion within me,' in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise." "Excellent, Bhante!.... [as at 6:38] . . . Let the Blessed One consider me a lay follower who from today has gone for refuge for life "
(The Buddha explains to the wanderer Moliyasīvaka how the teaching may be realized in the present life.)
AN 6.48 Dutiyasanditthikasutta: Directly Visible (2)
Then a certain brahmin approached the Blessed One and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, it is said: 'The directly visible Dhamma, the directly visible Dhamma. In what way, Master Gotama, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"
"Well then, brahmin, I will question you in turn about this. Answer as you see fit. What do you think, brahmin? (1) When there is lust within you, do you know : 'There is lust within me,' and when there is no lust within you , do you know: "There is no lust within me'?" "Yes,sir."
"Since, brahmin, when there is lust within you, you know: 'There is lust within me,' and when there is no lust within you, you know: 'There is no lust within me,' in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. "
"What do you think, brahmin? (2) When there is hatred within you ...(3)... delusion within you . . . (4)... a bodily fault within you. . . (5) . . . a verbal fault within you . . . (6)... a mental fault within you, do you know: 'There is a mental fault within me,' and when there is no mental fault within you , do you know: 'There is no mental fault within me '?" "Yes, sir."
"Since, brahmin, when there is a mental fault within you, you know : "There is a mental fault within me,' and when there is no mental fault within you, you know : 'There is no mental fault within me,' in this way the Dhamma is directly visible, immediate, inviting one. to come and see, applicable, to be personally experienced by the wise." "Excellent, Master Gotama! . . . [as in 6:38] . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The Buddha explains a brahmin how the teaching may be realized in the present life.)
AN 6.49 Khemasutta: Khema
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Khema and the Venerable Sumana were dwelling at Savatthi in the Blind Men's Grove. Then they approached the Blessed One, paid homage to him , and sat down to one side. The Venerable Khema then said to the Blessed One: "Bhante, when a bhikkhu is an arahant, one whose taints are destroyed , who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, it does not occur to him : (1) "There is someone better than me,' or (2) "There is someone equal to me,' or (3) "There is someone inferior to me," This is what the Venerable Khema said. The Teacher agreed.
Then the Venerable Khema, thinking, "The Teacher agrees with me,' got up from his seat, paid homage to the Blessed One, circumambulated him keeping, the right side toward him , and left. Then, right after the Venerable Khema had left, the Venerable Sumana said to the Blessed One: "
"Bhante, when a bhikkhu is an arahant, one whose taints are destroyed , who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, it does not occur to him : (4) "There is no one better than me,' or (5) "There is no one equal to me,' or (6) "There is no one inferior to me."" This is what the Venerable Sumana said. The Teacher agreed. Then the Venerable Sumana, thinking, "The Teacher agrees with me,' got up from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and left. Then, soon after both monks had left, the Blessed One addressed the bhikkhus: "Bhikkhus, it is in such a way that clansmen declare final knowledge. They state the meaning but don't bring themselves into the picture. But there are some foolish men here who, it seems, declare final knowledge as a joke. They will meet with distress later.' They [do not rank themselves] as superior or inferior, nor do they rank them selves as equal. Destroyed is birth, the spiritual life has been lived; they continue on, freed from fetters. "
(Two monks separately come to the Buddha and speak of awakening in terms of letting go conceit. The Buddha affirms that they are, in fact, awakened, and that such indirect means are the proper way to make such declarations.)
AN 6.50 Indriyasamvarasutta: Sense Faculties
"Bhikkhus, (1) when there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (2) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (3) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (4) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (5) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (6) the knowledge and vision of liberation lacks its proximate cause. "
"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, virtuous behavior lacks its proximate cause. When there is no virtuous behavior . . . the knowledge and vision of liberation lacks its proximate cause. "
"Bhikkhus, (1) when there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, (2) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (3) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (4) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (5) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (6) the knowledge and vision of liberation possesses its proximate cause. "
“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is restraint of the sense faculties, for one who exercises restraint over the sense! faculties, virtuous behavior possesses its proximate cause. When there is virtuous behavior... the knowledge and vision of liberation possesses its proximate cause."
(Just as a tree without leaves cannot grow, sense restraint is the foundation for spiritual growth.)
AN 6.51 Ananda Sutta: Ananda
Then the Venerable Ananda approached the Venerable Sariputta and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta: "Friend Sariputta, how does a bhikkhu get to hear a teaching he has not heard, before, not forget those teachings he has already heard, bring to mind those teachings with which he is already familiar, and understand what he has not understood ?"
"The Venerable Ananda is learned. Please clear up this matter yourself." "Then listen, friend Sariputta, and attend closely. I will speak ." "Yes, friend," the Venerable Sariputta replied.
The Venerable Ananda said this: "Here, friend Sariputta, (1) a bhikkhu learns the Dhamma: the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers. (2) He teaches the Dhamma to others in detail as he has heard it and learned it. (3) He makes others repeat the Dhamma in detail as they have heard it and learned it. (4) He recites the Dhamma in detail as he has heard it and learned it. (5) He ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. (6) He enters upon the rains in a residence where there live elder bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. From time to time he approaches them and inquires: 'How is this, Bhante? What is the meaning of this? Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. It is in this way, friend Sariputta, that a bhikkhu gets to hear a teaching he has not heard before, does not forget those teachings he has already heard, brings to mind those teachings with which he is already familiar, and understands what he has not understood ."
"It's astounding and amazing, friend, how well this has been stated by the Venerable Ananda. And we consider the Venerable Ananda to be one who possesses these six qualities: (1) For the Venerable Ananda has learned the Dhamma: the discourses, mixed p rose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and answers. (2) He teaches the Dhamma to others in detail as he has heard it and learned it. (3) He makes others repeat the Dhamma in detail as they have heard it and learned it [from him ]... (4) He recites the Dhamma in detail as he has heard it and learned it. (5) He ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. (6) He enters upon the rains in a residence where there live elder bhikkhus who are highly learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. From time to time he approaches them and inquires: 'How is this, Bhante? What is the meaning of this?' Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points." (Venerables Ānanda and Sāriputta discuss how a mendicants gets to further their learning and understanding.)
AN 6.52 KhattiyaSutta: Khattiya
Then the brahmin Janussoni approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: (1) “Master Gotama, what is the aim of khattiyas? What is their quest? What is their support? What are they intent on? What is their final goal?" "Wealth, brahmin, is the aim of khattiyas; their quest is for wisdom ; their support is power; they are intent on territory; and their final goal is sovereignty."
(2) "But, Master Gotama, what is the aim of brahmins? What is their quest? What is their support? What are they intent on? What is their final goal?" "Wealth, brahmin, is the aim of brahmins; their quest is for wisdom ; the Vedichymns are their support; they are intent on sacrifice; and their final goal is the brahma world ."
(3) "But, Master Gotama, what is the aim of householders? What is their quest? What is their support? What are they intent on? What is their final goal?" "Wealth, brahmin, is the aim of householders; their quest is for wisdom ; their craft is their support; they are intent on work; and their final goal is to complete their work."
(4) "But, Master Gotama, what is the aim of women ? What is their quest? What is their support? What are they intent On? What is their final goal?" "A man , brahmin, is the aim of women; their quest is for adornments; sons are their support; they are intent on being without a rival; and their final goal is authority."
(5) "But, Master Gotama, what is the aim of thieves? What is their quest? What is their support? What are they intent on? What is their final goal?" "Robbery, brahmin, is the aim of thieves; their quest is for thickets; craftiness is their support; they are intent on dark places; and their final goal is to remain unseen."
(6) "But, Master Gotama, what is the aim of ascetics? What is their quest? What is their support? What are they intent on? What is their final goal?" "Patience and mildness, brahmin, is the aim of ascetics; their quest is for wisdom ; virtuous behavior is their support; they are intent on nothingness; and their final goal is nibbana."
"It's astounding and amazing, Master Gotama! Master Gotama knows the aim , quest, support, intent, and final goal of khattiyas, brahmins, householders, women, thieves, and ascetics." "Excellent, Master Gotama!. . . [as in 6:38] .. . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The Buddha explains to the brahmin Jāṇussoṇī the ambition, quest, commitment, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics.)
AN 6.53 Appamadasutta: Heedfulness
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and Said to the Blessed One: "Master Gotama, is there one thing which, when developed and cultivated , can accomplish both kinds of good , the good pertaining to the present life and the good pertaining to the future life?"
"There is such a thing, brahmin." "And what is it?" "It is heedfulness. (1) "Just as, brahmin, the footprints of all animals that walk fit into the footprint of the elephant, and the elephant's footprint is declared to be foremost among them with respect to size, so too heedfulness is the one thing that, when developed and cultivated, can accomplish both kinds of good, the good pertaining to the present life and the good pertaining to the future life."
(2) "Just as all the rafters of a peaked house lean toward the roof peak, slope toward the roof peak, converge upon the roof peak, and the roof peak is declared to be foremost among them , so too heedfulness is the one thing that... can accomplish both kinds of good ... (3) "Just as a reed-cutter, having cut a bunch of reeds, grabs them by the top, shakes the bottom, shakes the two sides, and beats them , so too heedfulness is the one thing that... can accomplish both kinds of good ... (4) "Just as, when the stalk of a bunch of mangoes is cut, all the man goes attached to the stalk follow along with it, so too heedfulness is the one thing that... can accomplish both kinds of good .... (5) "Just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be foremost among them , so too heedfulness is the one thing that... can accomplish both kinds of good ... (6) "Just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be foremost among them , so too heedfulness is the one thing that... can accomplish both kinds of good.... "
"This, brahmin, is the one thing which, when developed and cultivated , can accomplish both kinds of good , the good pertaining to the present life and the good pertaining to the future life."
"Excellent, Master Gotama!... Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(With a series of vivid similes, the Buddha shows how diligence leads to benefits in both this life and the next.)
AN 6.54 Dhammikasutta: Dhammika
On one occasion the Blessed One was dwelling in Rajagaha on Mount Vulture Peak. On that occasion the Venerable Dhammika was the resident monk in his native district, in all the seven monasteries in his native district. There the Venerable Dhammika insulted visiting bhikkhus, reviled them , harmed them , attacked them , and scolded them , and then those visiting bhikkhus left. They did not settle down but vacated the monastery. Then it occurred to the lay followers of the native district: "We serve the Sangha of bhikkhus with robes, alms food, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so?" Then it occurred to them: "This Venerable Dhammika insults visiting bhikkhus, reviles them, harms them , attacks them , and scolds them , and then those visiting bhikkhus leave. They do not settle down but vacate the monastery. Let's banish the Venerable Dhammika."
Then the lay followers went to the Venerable Dhammika and said to him : "Bhante, leave this monastery. You've stayed here long enough ." The Venerable Dhammika then went from that monastery to another one, where again he insulted visiting bhikkhus, reviled them , harmed them , attacked them , and scolded them . And then those visiting bhikkhus left. They did not settle down but vacated the monastery. Then it occurred to the lay followers . . . [all as above ] .. - and said to him: "Bhante, leave this monastery. You've stayed here long enough." Then the Venerable Dhammika went from that monastery to still another one, where again he insulted visiting bhikkhus.
They did not settle down but vacated the monastery. Then it occurred to the lay followers: "We serve the Sangha of bhikkhus with robes, alms food, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so ?" Then it occurred to the lay followers: "This Venerable Dhammika insults visiting bhikkhus.. . . They do not settle down but vacate the monastery. Let's banish the Venerable Dhammika from all the seven monasteries in the native district." Then the lay followers of the native district went to the Venerable Dhammika and said to him : "Bhante, depart from all the seven monasteries in the native district."
The Venerable Dhammika then thought: "I am banished by the lay followers from all seven monasteries here. Where shall I go?" It then occurred to him : "Let me go to the Blessed One." Then the Venerable Dhammika took his bowl and robe and left for Rajagaha. Gradually he reached Rajagaha, and then went to Mount Vulture Peak, where he approached the Blessed One, paid homage to him , and sat down to one side.
The Blessed One then asked him : "Where are you coming from , Brahmin Dhammika?" "Bhante, the lay followers of my native district have banished me from all seven monasteries there." "Enough , Brahmin Dhammika! Now that you've come to me, why be concerned that you have been banished from those places? In the past, Brahmin Dhammika, some seafaring merchants set out to sea in a ship, taking along a land-spotting bird. When the ship had still not caught sight of land they released the bird. It went to the east, the west, the north, the south, upward , and to the intermediate directions. If it saw land anywhere, it went straight for it. But if it didn't see land, it returned to the ship. In the same way, when you have been banished from those places, you've come to me."
"In the past, Brahmin Dhammika, King Koravya had a royal banyan tree named 'Well Grounded' which had five branches, cast a cool shade, and gave delight. Its canopy extended for twelve yojanas; its network of roots for five yojanas. Its fruits were as large as cooking pots and as sweet as pure honey. The king and his harem made use of one section of the tree, the army used another section, the town folk and country folk used still another, ascetics and brahmins used still another, and the beasts and birds used still another. No one guarded the tree's fruits, yet no one took another's fruits. "
Then, Brahmin Dhammika, a certain man ate as much as he wanted of the tree's fruits, broke off a branch, and left. It occurred to the deity who lived in the tree: 'It's astounding and amazing how evil this man is! He ate as much as he wanted of the tree's fruits, broke off a branch, and left! Let me see to it that in the future the royal banyan tree does not yield fruit. Then in the future the royal banyan tree did not yield fruit Thereupon King Koravya approached Sakka the ruler of the devas and said to him: 'Listen, respected sir, you should know that the royal banyan tree does not yield fruit."
"Then Sakka the ruler of the devas performed a feat of psychic potency such that a violent rainstorm came and twisted and uprooted the royal banyan tree. "Then, Brahmin Dhammika, the deity that lived in the tree stood to one side, sad and miserable, weeping with a tearful face. Sakka approached this deity and said: 'Why, deity, do you stand to one side, sad and miserable, weeping with a tearful face?' - 'It is, sir, because a violent rainstorm came and twisted and uprooted my dwelling.' - 'But, deity, were you following the duty of a tree when the violent rainstorm came and twisted and uprooted your dwelling?' — 'But how, sir, does a tree follow the duty of a tree?' — 'Here, deity, those who need roots take its roots; those who need bark take its bark; those who need leaves take its leaves; those who need flowers take its flowers; and those who need fruit take its fruit. Yet because of this the deity does not become, displeased or discontent. That's how a tree follows the duty of a tree.' - 'Sir, I wasn't following the duty of a tree when the violent rainstorm came and twisted and uprooted my dwelling.' — 'If, deity, you would follow the duty of a tree, your dwelling m ight return to its former state.' - 'I will, sir, follow the duty of a tree. Let my dwelling be as before.'
"Then, Brahmin Dhammika, Sakka the ruler of the devas performed such a feat of psychic potency that a violent rainstorm came and turned upright the royal banyan tree and its roots were covered with bark. So too, Brahmin Dhammika, were you following the duty of an ascetic when the lay followers of the native district banished you from all seven monasteries?" "But how , Bhante, does an ascetic follow the duty of an ascetic?"
"Here, Brahmin Dhammika; an ascetic does not insult one who insults him , does not scold one who scolds him, and does not argue with one who argues with him. That is how an ascetic follows the duty of an ascetic." "Bhante, I wasn't following the duty of an ascetic when the lay followers banished me from all seven monasteries."
(1) "In the past, Brahm in D ham m ika, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples. He taught a Dhamma to his disciples for companionship with the brahma world. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who p laced confidence in him were reborn in a good destination, in a heavenly world. (2) "In the past, there w as a teacher named Mugapakkha . . . (3)... a teacher named Aranemi .. . (4)... a teacher named Kuddalaka. . . (5)... a teacher named Hatthipala . . . (6)... a teacher named Jotipala, the founder of a spiritual sect, one without lust for sensual pleasures When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly orld. "
"What do you think, Brahmin Dhammika? These six teachers were founders of spiritual sects, men without lust for sensual pleasures who had retinues of many hundreds of disciples. If, with a mind of hatred , one had insulted and reviled them and their communities of disciples, wouldn't one have generated much demerit?" ' "Yes, Bhante."
"If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and insults a single person accomplished in view, one generates even more demerit. For what reason? I say, Brahmin Dhammika, there is no injury against outsiders like that against [your] fellow monks. Therefore, Brahmin Dhammika, you should train yourself thus: 'We will not let hatred arise in our minds toward our fellow monks. Thus, Brahmin Dhammika, should you train yourself."
Sunetta, Mugapakkha, the brahmin Aranemi, Kuddalaka, and Hatthipala, the brahmin youth, were teachers. And Jotipala [known as] Govinda the chaplain of seven [kings]: these were harmless ones in the past, six teachers possessed of fame.
Unspoiled, liberated by com passion, these men had transcended the fetter of sensuality. Having expunged sensual lust, they were reborn in the brahma world.
Their disciples too numbering many hundreds were unspoiled, liberated in compassion, men who had transcended the fetter of sensuality.
Having expunged sensual lust, they were reborn in the brahma world. That man who, with thoughts of hatred, reviles these outside seers devoid of lust [whose minds] were concentrated, generates abundant demerit.
But the man who, with thoughts of hatred, reviles a disciple of the Buddha, a bhikkhu accomplished in view , generates even more demerit. One should not attack a holy person one who has abandoned view points.
This one is called the seventh person of the Sangha of noble ones, one not devoid of lust for sensual pleasures, whose five faculties are weak: faith, mindfulness, energy, serenity, and insight.
If one attacks such a bhikkhu, one first harms oneself; then having harmed oneself, one afterward harms the other.
When one protects oneself, the other person is also protected . Therefore one should protect oneself; the wise person is always unhurt.
(The monk Dhammika annoys both the monks and the layfolk so badly that they banish him. He comes to the Buddha, who consoles him and raises his spirits with a story, while at the same time showing him the error of his ways.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)