AN 6.55 Sonasutta: Sona Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion the Venerable Sona was dwelling at Rajagaha in the Cool Grove. Then, while the Venerable Sona was alone in seclusion, the following course of thought arose in his mind: "I am one of the Blessed One's most energetic disciples, yet my mind has not been liberated from the taints by non-clinging. Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let me then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds."
Then, having known with his own mind the course of thought in the Venerable Sona's mind, just as a strong man might extend his drawn-in arm or draw in his extended arm , the Blessed One disappeared on Mount Vulture Peak and appeared in the Cool Grove in the presence of the Venerable Sona. The Blessed One sat down on the seat prepared for him . The Venerable Sona paid homage to the Blessed One and sat down to one side.
The Blessed One then said to him: "Sona, when you were alone in seclusion , didn't the following course of thought arise in your mind: 'I am one of the Blessed One's most energetic disciples, yet my mind has not been liberated from the taints by non-clinging ..Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let m e then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds'?'' "Yes, Bhante." . . . "Tell me, Sona, in the past, when you lived at home, weren't you skilled at the lute?" "Yes, Bhante."
"What do you think, Sona? When its strings were too tight, was your lute well tuned and easy to play ?" "No , B hante." "When its strings were too loose, was your lute well tuned and easy to play?" "No , Bhante." "But, Sona, when its strings were neither too tight nor too loose but adjusted to a balanced pitch, was your lute well tuned and easy to play?" "Yes, Bhante."
"So too, Sona, if energy is aroused too forcefully this leads to restlessness, and if energy is too lax this leads to laziness. Therefore, Sona, resolve on a balance of energy, achieve evenness of the spiritual faculties, and take up the object there." "Yes, Bhante," the Venerable Sona replied.
When the Blessed One had finished giving the Venerable Sona this exhortation, just as a strong man might extend his drawn-in arm or draw in his extended arm , he disappeared in the Cool Grove and reappeared on Mount Vulture Peak. Then, some time later, the Venerable Sona resolved on a balance of energy, achieved evenness of the spiritual faculties, and took up the object there. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Sona realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of b eing."
And the Venerable Sona became one of the arahants. Having attained arahantship, the. Venerable Sona thought: "Let me go to the Blessed One and declare final knowledge m his presence." Then he approached the Blessed One, paid homage to him, sat down to one side, and said: "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, and become completely liberated through final know ledge, he is intent upon six things: on renunciation, on solitude, on non-affliction, on the destruction of craving, on the destruction of clinging, and on non-confusion."
(1) "It maybe, Bhante, that some venerable one here thinks: 'Could it be that this venerable one is intent upon renunciation on account of mere faith?' But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon renunciation because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion."
(2) "It maybe that some venerable one here thinks: 'Could it be that this venerable one is intent upon solitude because he is hankering after gain, honor, and praise?' But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon solitude because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred ; because he is devoid of delusion through the destruction of delusion. "
(3) "It may be that some venerable one here thinks: 'Could it be that this venerable one is intent upon non-affliction because he has fallen back on the wrong grasp of behavior and observances as the essence?' But it should not be seen in such a way. A bhikkhu with taints destroyed , who has lived the spiritual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon non-affliction because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred ; because he is devoid of delusion through the destruction of delusion."
(4) "... He is intent upon the destruction of craving because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion through the destruction of delusion." (5) "... He is intent upon the destruction of clinging because he is devoid of lust through the destruction of lust; because he is devoid of hatred through the; destruction of hatred; because he is devoid of delusion through the destruction of delusion. (6) "... He is intent upon non -confusion because lie is devoid of lust through the destruction of lust; because he is devoid of hatred through the destruction of hatred ; because he is devoid of delusion through the destruction of delusion. "
"Bhante, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye, they do not obsess his mind ; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing. Even if powerful sounds cognizable by the ear come into range of the ear... Even if powerful odors cognizable by the nose come into range of the nose... Even if powerful tastes cognizable by the tongue come into range of the tongue... Even if powerful tactile objects cognizable by the body come into range of the body... Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing. "
"Suppose, Bhante, there were a stone mountain, without clefts or fissures, one solid m ass. If a violent rain storm should come from the east, it could not make it quake, wobble, and tremble; if a violent rainstorm should come from the west... from the north... from the south, it could not make it quake, wobble, and tremble. So too, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye . . . Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing."
If one is intent on renunciation and solitude of mind; if one is intent on non-affliction and the destruction of clinging; if one is intent on craving's destruction and non-confusion of mind: when one sees the sense bases' arising, one's mind is completely liberated.
For a bhikkhu of peaceful mind, one completely liberated; there's nothing further to be done, no [need to] increase what has been done. As a stone mountain, one solid mass, is not stirred by the wind, so no forms and tastes, sounds, odors, and tactile objects, and phenomena desirable or undesirable stir the stable one's mind. His mind is steady and freed, and he observes its vanishing.
(When Venerable Soṇa thinks of disrobing, the Buddha comes and encourages him with the famous simile of the lute that is tuned neither too loose nor too tight.)
AN 6.56 Phaggunasutta: Phagguna
Now on a certain occasion the Venerable Phagguna was sick, afflicted, gravely ill. Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, the Venerable Phagguna is sick, afflicted, gravely ill. Please let the Blessed One visit him out of com passion." The Blessed One consented by silence.
Then, in the evening, the Blessed One emerged from seclusion and went to the Venerable Phagguna. The Venerable Phagguna saw the Blessed One coming in the distance and stirred on his bed. The Blessed One said to him: "Enough , Phagguna, do not stir on your bed. There are these seats that have been prepared. I will sit down there." The Blessed One sat down and said to the Venerable Phagguna: "I hope you are bearing up, Phagguna. I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be seen."
"Bhante, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be seen . Just as if a strong man were to grind my head with the tip of a sharp sword, so too, violent winds cut through my head. I am not bearing up. Just as if a strong man were to tighten a tough leather strap around my head as a headband, so too, there are violent head pains in my head. I am not bearing up ... .just as if a skillful butcher or his apprentice were to carve up [an ox's] belly with a sharp butcher's knife, so too, violent winds are carving up my belly. I am not bearing up... .Just as if two strong men were to seize a weaker man by both arms and roast and grill him over a pit of hot coals, so too, there is a violent burning in my body. I am not bearing up, Bhante, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be seen."
Then the Blessed One instructed, encouraged ; inspired, and gladdened the Venerable Phagguna with a Dhamma talk, after which he got up from his seat and left. Not long after the Blessed One left, the Venerable Phagguna died. At the time of his death, his faculties were serene. Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, not long after the Blessed One left, the Venerable Phagguna died. At the time of his death, his faculties were serene."
"Why , Ananda, shouldn't the bhikkhu Phagguna's faculties have been serene? Though his mind had not yet been liberated from the five lower fetters, when he heard that discourse on the Dhamma, his mind w as liberated from them ."
"There are, Ananda, these six benefits of listening to the Dhamma at the proper time and of examining the meaning at the proper time. What six? (1) "Here, Ananda, a bhikkhu's mind is not yet liberated from the five lower fetters, but at the time of his death he gets to see the Tathagata. The Tathagata teaches him the 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. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated from the five lower fetters. This is the first benefit of listening to the Dhamma at the proper time. "
(2) "Again , a bhikkhu's mind is not yet liberated from the five lower fetters. A the time of his death he does not get to see the Tathagata, but he gets to see a disciple of the Tathagata. The Tathagata's disciple teaches him the Dhamma.. . reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated from the five lower fetters. This is the second benefit of listening to the Dhamma at the proper time. " (3) "Again , a bhikkhu's mind is not yet liberated from the five lower fetters. At the time of his death he does not get to see the Tathagata or a disciple of the Tathagata, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated from the five lower fetters. This is the third benefit of examining the meaning at the proper time. "
(4) "Here, Ananda, a bhikkhu's mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he gets to see the Tathagata. The Tathagata teaches him the Dhamma . . . he reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the fourth benefit of listening to the Dhamma at the proper time. "
(5) "Again , a bhikkhu's mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he does not get to see the Tath agata, but he gets to see a disciple of the Tathagata. The Tathagata's disciple teaches him the Dhamma... reveals a spiritual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the fifth benefit of listening to the Dhamma at the proper time. ”
(6) “Again , a bhikkhu's mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he does not get to see the Tathagata or a disciple of the Tathagata, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the sixth benefit of examining the meaning at the proper time. " “These, Ananda, are the six benefits of listening to the Dhamma at the proper time and of examining the meaning at the proper time." (The Buddha consoles Venerable Phagguṇa on his deathbed, and he dies at peace. The Buddha then explains to Ānanda the benefits of hearing the Dhamma at the right time.)
AN 6.57 Chalabhijatisutta: Six Classes
On one occasion the Blessed One w as dwelling at Rajagaha on Mount Vulture Peak. Then the Venerable Ananda approached the Blessed One, paid homage, to him , sat down to one side, and said: "Bhante, Purana Kassapa has described six classes: a black class, a blue class, a red class, a yellow class, a white class, and a supreme white class."
"He has described the black class as butchers of sheep, pigs, poultry, and deer; hunters and fishermen; thieves, executioners, and prison wardens; or those who follow any other such cruel occupation . "He has described the blue class as bhikkhus who live on thorns or any others who profess the doctrine of kamma, the doctrine of the efficacy of deeds. "
"He has described the red class as the Niganthas wearing a single garment. "He has described the yellow class as the white-robed lay disciples of the naked ascetics. "He has described the white class as the male and female Ajivakas."
"He has described the supreme white class as Nanda Vaccha, Kisa Sarikicca, and Makkhali Gosala. " "Purana Kassapa, Bhante, has described these six classes."
"But, Ananda, has the whole world authorized Purana Kassapa to describe these six classes?" "Certainly not, Bhante." "Suppose, Ananda, there was a poor, destitute, indigent person. They might force a cut [of meat] on him against his will, saying: 'Good man , you must eat this piece of meat and pay for it.' In the same way , without the consent of those ascetics and brahmins, Purana Kassapa has described these six classes in a foolish, incompetent, inexpert, and unskilled way. But I, Ananda, describe six [different] classes. Listen and attend closely. I will speak ." "Yes, Bhante," the Venerable Ananda replied.
The Blessed One. said this: "And what, Ananda, are the six classes? (1) Here, someone of the black class produces a black state. (2) Someone of the black class produces a white state (3) Someone of the black class produces nibbana, which is neither black nor white. (4) Then, someone of the white class produces a black state. (5) Someone of the white class produces a white state. (6) A nd someone of the white class produces nibbana, which is neither black nor white. (1) "And how is it, Ananda, that someone of the black class produces a black state? Here, someone has been reborn in a low family— a family of candalas, hunters, bamboo workers, cart makers, or flower scavengers— one that is poor, with little food and drink, that subsists with difficulty, w here food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, with, much illness— blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the black class produces a black state. "
(2) "And how is it, Ananda, that someone of the black class produces a white state? Here, someone has been reborn in a low family He does not obtain food... and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the black class produces a white state. "(3) "And how is it, Ananda, that someone of the black class produces nibbana, which is neither black nor white? Here, someone has been reborn in a low family ... He does not obtain food... and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons the five hindrances, defilements of the mind, things that weaken wisdom ; and then, with his mind well established in the four establishments, of mindfulness, he correctly develops the seven factors, of enlightenment and produces nibbana, which is neither black nor white. It is in such a way that someone of the black class produces nibbana, which is neither black nor white.. "
(4) "And how is it, Ananda, that someone of the white class produces, a black, state? Here, someone has been reborn in a high family— an affluent khattiya family, an affluent brahmin family, or an affluent householder family— one that is rich, with great wealth and property , abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a had destination, in the lower world, in hell. It is in such a way that someone of the white class produces a black state."
(5) "And how is it, Ananda, that someone Of the white class produces a white state? Here, someone has been reborn in a high family. He obtains food... and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body , after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the white class produces a white state." (6) "And how is it, Ananda, that someone of the white class produces nibbana, which is neither black nor white? Here, someone has been reborn in a high family. He obtains food... and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons the five hindrances, defilements of the mind, things that weaken wisdom ; and then, with his mind well established in the four establishments of mindfulness, he correctly develops the seven factors of enlightenment and produces nibbana, which is neither black nor white. It is in such a way that someone of the white class produces nibbana, which is neither black nor white. "
"These, Ananda, are the six classes."
(Ānanda asks the Buddha about the six classes of people described by the rival ascetic Pūraṇa Kassapa. The Buddha rejects them, and proposes an alternate scheme, emphasizing the importance ones deeds in this life.)
AN 6.58 Asavasutta: Taints
"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? Here, by restraint a bhikkhu has abandoned those taints that, are to be abandoned by restraint;.by using he has abandoned those taints that are to be abandoned by using; by patiently enduring he has abandoned those taints that are to be abandoned by patiently enduring; by avoiding he has abandoned those taints that are to be abandoned by avoiding; by dispelling he has abandoned those taints that are to be abandoned by dispelling; and by developing he has abandoned those taints that are to be abandoned by developing."
(1) "And what, bhikkhus, are the taints to be abandoned by restraint that have been abandoned by restraint? Here, having reflected carefully, a bhikkhu dwells restrained over the eye faculty: Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the eye faculty do not occur in one who dwells restrained over the eye faculty. Havin g reflected carefully, a bhikkhu dwells restrained over the ear faculty . . . nose faculty... tongue faculty... body faculty... mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the mind faculty do not occur in one who dwells restrained over the mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained [over these things] do not occur in one who dwells restrained. These are called the taints to be abandoned by restraint that have been abandoned by restraint." (2) "And what are the taints to be abandoned by using that have been abandoned by using? Here, reflecting carefully a bhikkhu uses a robe only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for covering the private parts. Reflecting carefully, he uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm , and for assisting the spiritual life, considering; 'Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease. Reflecting carefully, he uses a lodging only for warding off cold ; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for protection from rough weather and for enjoying seclusion. Reflecting carefully , he uses medicines and provisions for the sick only for warding off arisen oppressive feelings and to sustain his health. Those taints, distressful and feverish, that might arise in one who does not make use [of these things] do not arise in one who uses them. These are called the taints to be abandoned by using that have been abandoned by using. "
(3) "And what are the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring? Here, reflecting carefully a bhikkhu patiently endures cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he bears up with arisen bodily feelings that are painful, racking, sharp , piercing, harrowing, disagreeable, sapping one's vitality. Those taints, distressful and feverish, that might arise in one who does not patiently endure [these things] do not arise in one who patiently endures them. These are called the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring. "
(4) "And what are the taints to be abandoned by avoiding that have been abandoned by avoiding? Here, reflecting carefully a bhikkhu avoids a wild elephant, a wild horse, a wild bull, and a wild dog; he avoids a snake, a stump, a clump of thorns, a pit, a precipice, a refuse dump , and a cesspit. Reflecting carefully, he avoids sitting in unsuitable seats, and wandering in unsuitable alms resorts, and associating with bad friends, such that his wise fellow monks might suspect him of evil deeds. Those taints, distressful and feverish, that might arise in one who does not avoid [these things] do not arise in one who avoids them. These are called the taints to be abandoned by avoiding that have been abandoned by avoiding. "
(5) "And what are the taints to be abandoned by dispelling that have been abandoned by dispelling? Here, reflecting carefully a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. Reflecting carefully, he does not tolerate an arisen thought of ill will ;..an arisen thought of harming... bad unwholesome states whenever they arise; he abandons them , dispels them , terminates them, and obliterates them . Those taints, distressful and feverish, that might arise in one who does not dispel [these things] do not arise in one who dispels them. These are called the taints to be abandoned by dispelling that have been abandoned by dispelling. "
(6) "And what, are the taints to be abandoned by developing that have been abandoned by developing? Here, reflecting carefully a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. Reflecting carefully, he develops the enlightenment factor of discrimination of phenomena. . . the enlightenment factor of energy . . . the enlightenment factor of rapture.. . the enlightenment factor of tranquility... the enlightenment factor of concentration . . . the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. Those taints, distressful and feverish, that m ight arise in one who does not develop [these things] do not arise in one who develops them . These are called the taints to be abandoned by developing that have been abandoned by developing. "
"Possessing these six qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(The Buddha explains diverse methods for overcoming diverse kinds of defilements.)
AN 6.59 Darukammikasutta: Darukammika
Thus have I heard. On one occasion the Blessed One was dwelling at Nadika in the brick hall. Then the householder Darukammika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Does your family give gifts, householder?"
"My family gives gifts, Bhante. And those gifts are given to bhikkhus who are arahants or on the path to arahantship, those who are forest dwellers, alms food collectors, and wearers of rag-robes." "Since, householder, you are a layman enjoying sensual pleasures, living at home in a house full of children, using sandalwood from Kasi, wearing garlands, scents, and unguents, and receiving gold and silver, it is difficult for you to know: 'These are arahants or on the path to arahantship.' (1) "If, householder, a bhikkhu who is a forest-dweller is restless, puffed up, vain, talkative, rambling in his talk, muddle minded, lacking clear comprehension, unconcentrated, with a wandering mind, with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who is a forest-dweller is not restless, puffed up, and vain is not talkative and rambling in his talk, but has mindfulness established, clearly comprehends, is concentrated, with a one-pointed mind, with restrained sense faculties, then in this respect he is praise worthy."
(2) "If a bhikkhu who dwells on the outskirts of a village is restless.. . with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who dwells on the outskirts of a village is not restless. . . with restrained sense faculties, then in this respect he is praise worthy." (3) "If a bhikkhu who is an alms food collector is restless... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who is an alms food collector is not restless ... with restrained sense faculties, then in this respect he is praiseworthy."
(4) "If a bhikkhu who accepts invitations to meals is restless . . . with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who accepts invitations to meals is not restless .. . with restrained sense faculties, then in this respect he is praiseworthy." (5) "If a bhikkhu who wears rag-robes is restless... with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who wears rag-robes is not restless .. . with restrained sense faculties, then in this respect he is praiseworthy."
(6) "If a bhikkhu who wears robes given by householders is restless . . . with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who wears robes given by householders is not restless . . . with restrained sense faculties, then in this respect he is praiseworthy. " "Come now , householder, give gifts to the Sangha. When you give gifts to the Sangha, your mind w ill be confident. When your mind is confident, with the breakup of the body, after death, you will be reborn in a good destination, in a heavenly world." "Bhante, from today onward I will give gifts to the Sangha."
(The householder Dārukammika claims to give gifts to arahants. But the Buddha warns him that it’s hard to know who is really an arahant, and encourage him instead to make offerings to the Saṅgha.) AN 6.60 Hatthisariputtasutta: Hatthi
Thus have I heard. On one occasion the Blessed One was dwelling at Baranasi in the deer park at isipatana. Now on that occasion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall engaged in a discussion pertaining to the Dhamma. While they were engaged in their discussion, the Venerable Citta Hatthisariputta repeatedly interrupted their talk. The Venerable Mahakotthita then told the Venerable Citta Hatthisariputta: "When elder bhikkhus are engaged in a discussion pertaining to the Dhamma, don't repeatedly interrupt their talk but wait until their discussion is finished."
When this was said, the Venerable Citta Hatthisariputta's bhikkhu friends said to the Venerable Mahakotthita: "Don't disparage the Venerable Citta Hatthisariputta. The Venerable Citta Hatthisariputta is wise and capable of engaging with the elder bhikkhus in a discussion pertaining to the Dhamma."
The Venerable Mahakotthita said: "It's difficult, friends, for those who don't know the course of another's mind to know this. (1) "Here, friends, some person appears to be extremely mild, humble, and calm so long as he is staying near, the Teacher or a fellow monk in the position of a teacher. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. As he bonds with them and becomes intimate with them , as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. "
"Suppose a crop-eating bull w as bound by a rope or shut up in a pen. Could one rightly say: 'Now this crop-eating bull will never again enter among the crops'?" "Certainly not, friend. For it is possible that this crop-eating bull will break the rope or burst out of the pen and again enter among the crops." "So too, some person here is extremely mild But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus .... he gives up the training and reverts to the lower life. "
(2) "Then, friends, secluded from sensual pleasures.. . some person enters and dwells in the first jhana. [Thinking,] 'I am one who gains the first jhana,' he bonds, with [other] bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them , as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. "
"Suppose that on the crossroads the rain, falling in thick droplets, would make the dust disappear and cause mud to appear. Could one rightly say: 'Now dust will never reappear at this crossroads'?" "Certainly not, friend. For it is possible that people will pass through this crossroads, or that cattle and goats will pass through, or that wind and the sun's heat will dry up the moisture, and then dust will reappear."
"So too, secluded from sensual pleasures . . . some person enters and dwells in the first jhana. [Thinking,] 'I am one who gains the first jhana,' he bonds with [other] bhikkhus. . . he gives up the training and reverts to the lower life."
(3) "Then, friends, with the subsiding of thought and examination, some person enters and dwells in the second jhana___ [Thinking,] 'I am one who gains the second jhana,' he bonds with [other] bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them , lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. "
"Suppose that not far from a village or town there was a large pond. The rain, falling in thick droplets, would make the various kinds of shells, the gravel and pebbles, disappear. Could one rightly say: 'Now the various kinds of shells, the gravel and pebbles, will never reappear in this pond '?"
"Certainly not, friend. For it is possible that people will drink from this pond, or that cattle and goats will drink from it, or that wind and the sun's heat will dry up the moisture. Then the various kinds of shells, the gravel and pebbles, will reappear."
"So too , with the subsiding of thought and examination , some person enters and dwells in the second jhana [Thinking,] 'I am one who gains the second jhana,' he bonds with [other] bhikkhus. . . he gives up the training and reverts to the lower life. "
(4) "Then , friends, with the fading away as well of rapture, some person . . . enters and dwells in the third jhana [Thinking,] 'I am one who gains the third jhana,' he bonds with [other] bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them , as he loosens up and engages in talk with them , lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. "
"Suppose that the food left over from the previous evening would not appeal to a man who had finished a delicious meal. Could one rightly say: 'Now food will never again appeal to this man '? "
"Certainly not, friend. For more food will not appeal to that man so long as the nutritive essence remains in his body, but when the nutritive essence disappears, it is possible that such food w ill again appeal to him ." "So too with the fading away as well of rapture, some person . . . enters and dwells in the third jhana .. . . [Thinking,] 'I am one who gains the third jhana,' he bonds with [other] bhikkhus . . . he gives up the training and reverts to the lower life. "
(5) "Then , friends, with the abandoning of pleasure and pain . . . some person enters and dwells in the fourth jhana [Thinking] 'I am one who gains the fourth jhana,' he bonds with [other] bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them , as he loosens up and talks with them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. "
"Suppose that in a mountain glen there was a lake sheltered from the wind and devoid of waves. Could one rightly say: 'Now waves will never reappear on this lake7?" "Certainly not, friend. For it is possible that a violent rainstorm might come from the east, the west, the north, or the south and stir up waves on the lake."
"So too, with the abandoning of pleasure and pain, some person here enters and dwells in the fourth jhana .. . . [Thinking ] 'I am one who gains the fourth jhana,' he bonds with, [other] bhikkhus. . . he gives up the training and reverts to the lower life."
(6) "Then , friends, through non-attention to all marks, some person enters and dwells in the markless mental concentration. [Thinking,] 'I am one who gains the markless mental concentration,' he bonds with [other] bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them , lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. "
"Suppose that a king or royal minister had been traveling along a highway with a four-factored army and set up camp for the night in a forest thicket. Because of the sounds of the elephants, horses, charioteers, and infantry, and the sound and uproar of drums, kettledrums, conches, and tom-toms, the sound of the crickets would disappear. Could one rightly say: 'Now the sound of the crickets will never reappear in this forest thicket7?"
"Certainly not, friend. For it is possible that the king or royal minister will leave that forest thicket, and then the sound of the crickets will reappear." "So too, through non-attention to all marks, some person here enters and dwells in the markless mental concentration. Thinking, 'I am one who gains the markless mental concentration,' he bonds with [other] bhikkhus . . . he gives up the training and reverts to the lower life."
On a later occasion the Venerable Citta Hatthisariputta gave up the training and returned to the lower life. His bhikkhu friends then approached the Venerable Mahakotthita and said to him : "Did the Venerable Mahakotthita encompass Citta Hatthisariputta's mind with his own mind and understand: 'Citta Hatthisariputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life'? Or did deities report this matter to him ?"
"Friends, I encompassed Citta Hatthisariputta's mind with my own mind and understood: 'Citta Hatthisariputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life. And also deities reported this matter to me .' "
Then those bhikkhu friends of Citta Hatthisariputta approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, Citta Hatthisariputta gained such and such meditative dwellings and attainments, yet he gave up the training and returned to the lower life."
"Before long, bhikkhus, Citta will think of renouncing ." Not long afterward, Citta Hatthisariputta shaved off his hair and beard , put on ochre robes, and went forth from the household life into homelessness. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Citta Hatthisariputta realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew : "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being ."
And the Venerable Citta Hatthisariputta became one of the arahants. (The junior monk Citta Hatthisāriputta rudely interrupts his seniors, and is admonished by Mahākoṭṭhita. His friends speak in his defense, but Mahākoṭṭhita warns them with a long explanation of how hard it is to know another’s mind. Ultimately, Citta disrobes.)
AN 6.61 Majjhesutta: Middle
Thus have I heard. On one occasion the Blessed One was dwelling at Baranasi in the deer park at Isipatana. Now on that occasion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall w hen this conversation arose: "It was said, friends, by the Blessed One in the Parayana, in 'The Questions of Metteyya': "'Having understood both ends, the wise one does not stick in the middle. I call him a great man: he has here transcended the seam stress.' " What, friends, is the first end? What is the second end? What is in the middle? And what is the seam stress?"
(1) When this was said, a certain bhikkhu said to the elder bhikkhus: "Contact, friends, is one end; the arising of contact is the second end; the cessation of contact is in the middle; and craving is the seam stress. For craving sew s one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering."
(2) When this was said, another bhikkhu said to the elder bhikkhus: "The past, friends, is one end; the future is the second end; the present is in the middle; and craving is the seam stress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known . . . in this very life he makes an end of suffering."
(3) When this was said, another bhikkhu said to the elder bhikkhus: "Pleasant feeling, friends, is one end ; painful feeling is the second end; neither-painful-nor-pleasant feeling is in the middle; and craving is the seam stress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known . . . in this very life he makes an end of suffering."
(4) When this was said, another bhikkhu said to the elder bhikkhus: "Name, friends, is one end; form is the second end; consciousness is in the middle; and craving is the seam stress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known . . . in this very life he makes an end of suffering."
(5) When this was said, another bhikkhu said to the elder bhikkhus: "The six internal bases, friends, are one end ; the six external bases are the second end; consciousness is in the middle; and craving is the seam stress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known . . . in this very life he makes an end of suffering."
(6) When this was said, another bhikkhu said to the elder bhikkhus: "Personal existence, friends, is one end; the origin of personal existence is the second end; the cessation of personal existence is in the middle; and craving is the seam stress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood ; and by doing so, in this very life he makes an end of suffering."
When this was said, a certain bhikkhu said to the elder bhikkhus: "Friends, we have each explained according to our own inspiration. Come, let's go to the Blessed One and report this matter to him . As the Blessed One explains it to us, so should we retain it in mind ." "Yes, friend ," those elder bhikkhus replied.
Then the elder bhikkhus went to the Blessed One, paid homage to him , sat down to one side, and reported to him the entire conversation that had taken place, [asking:] "Bhante, which of us has spoken w ell?" [The Blessed O ne said:] "In a way, bhikkhus, you have all spoken well, but listen and attend closely as I tell you what I intended when I said in the Parayana, in 'The Questions of Metteyya': " "Having understood both ends, the wise one does not stuck in the middle. I call him a great man: he has here transcended the seam stress."
"Yes, Bhante," those bhikkhus replied. The Blessed One said this: "Contact, bhikkhus, is one end; the arising of contact is the second end; the cessation of contact is in the middle; and craving is the seam stress. For craving sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering."
(Several senior monks discuss the “Questions of Metteyya” from the Pārāyana (Snp 5.3). Each propose an interpretation, and they then ask the Buddha. He praises each reading, but gives his own intended meaning.)
AN 6.62 Purisindriyananasutta: Knowledge 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 arrived at a Kosalan town named Dandakappaka. Then the Blessed One left the highway and sat down on a seat that was prepared for him at the foot of a tree, and those bhikkhus entered Dandakappaka to search for a rest house. Then the Venerable Ananda together with a number of bhikkhus went down to the Aciravati River to bathe. Having finished bathing and come back out, he stood in one robe drying his body.
Then a certain bhikkhu approached the Venerable Ananda and said to him : "Friend Ananda, was it after full consideration that the Blessed One declared of Devadatta: "'Devadatta is bound for the plane of misery, bound for hell, and he will remain there for the eon, unredeemable,' or did he say this only figuratively?" "It was just in this way, friend, that the Blessed One declared it."
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and [reported what had happened , ending]: "When this was said, Bhante, I said to that bhikkhu: 'It was just in this way, friend, that the Blessed One declared it ."
[The Blessed One said:] "Ananda, that bhikkhu must be either newly ordained, not long gone forth, or a foolish and incompetent elder. For when this was declared by me definitively, how can he see any ambiguity in it? I do not see even one other person, Ananda, about whom I have made a declaration after giving him such full consideration as Devadatta. As long as I saw even a mere fraction of a hair's tip of a bright quality in Devadatta, I did not declare of him: 'Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.' It was, Ananda, only when I did not see even a mere fraction of a hair's tip of a bright quality in Devadatta that I declared this of him."
"Suppose there was a cesspit deeper than a man's height full of feces right up to the top, and a man was sunk in it so that his head was submerged. Then a man would appear desiring his good, welfare, and security, wishing to pull him out from the cesspit. He would go around the cesspit on all sides but would not see even a mere fraction of a hair's tip of the man not smeared with feces where he might get a grip and pull him out. So too, A nanda, it was only when I did not see even a mere fraction of a hair's tip of a bright quality in Devadatta that I declared of him : 'Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable."
"If, Ananda, you would listen to the Tathagata's knowledges of a person's faculties, I will analyze them ." "It is the time for this, Blessed One! It is the time for this, Fortunate One! The Blessed One should analyze his knowledges of a person's faculties. Having heard this from the Blessed One, the bhikkhus will retain it in mind." "Well then, Ananda, listen and attend closely. I will speak ." "Yes, Bhante," the Venerable Ananda replied.
The Blessed One said this: (1) "Here, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'Wholesome qualities and unwholesome qualities are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. From that wholesome root of his the wholesome will appear. Thus this person will not be subject to decline in the future.' Suppose seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited in well-prepared soil in a good field. Wouldn't you know : 'These seeds will grow , increase, and mature'?" "Yes, Bhante."
"In the same way, Ananda, having encompassed his mind with my own mind . . .... I understand him thus: 'This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. From that wholesome root of his the wholesome will appear. Thus this person will not be subject to decline in the future. In this way, Ananda, the Tathagata knows a person by encompassing his mind with his own mind. In this way, the Tathagata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata knows the future origination of qualities by encompassing [another's] mind with his own mind. "
(2) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'Wholesome qualities and unwholesome qualities are found in this person. On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's unwholesome qualities have disappeared , wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. From that unwholesome root of his the unwholesome will appear. Thus this person will be subject to decline in the future. Suppose, Ananda, seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved , were deposited on a wide rock. Wouldn't you know : 'These seeds will not grow , increase, and mature'?" "Yes, Bhante."
"In the same way , Ananda, having encompassed his mind with my own mind . . . I understand him thus: 'This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated . From that unwholesome root of his the unwholesome will appear. Thus this person will be subject to decline in the future.' In this way, Ananda, the Tathagata knows a person by encompassing his mind with his own mind. In this way, the Tathagata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata knows the future origination of qualities by encompassing [another's] mind with his own mind."
(3) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'Wholesome qualities and unwholesome qualities are found in this person. On a later occasion, having encompassed his mind with my own mind, i understand him thus: 'This person does not have even a mere fraction of a hair's tip of a bright quality. This person possesses exclusively black, unwholesome qualities. 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.' Suppose, Ananda, seeds that are broken, spoiled, damaged by wind and the sun's heat, were deposited in well-prepared soil in a good field. Wouldn't you know : 'These seeds will not grow , increase, and mature'?" "Yes, Bhante."
"In the same way, Ananda, having encompassed his mind with my own mind . . . I understand him thus: 'This person does not have even a mere fraction of a hair's tip of a bright quality. This person possesses exclusively black, unwholesome qualities. 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.' In this way, Ananda, the Tathagata knows a person by encompassing his mind with his own mind. In this way, the Tathagata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata knows the future origination of qualities-by encompassing [another's] mind with his own mind."
When this was said, the Venerable Ananda said to the Blessed One: "Is it possible, Bhante, to describe three other persons as the counterparts of those three?" "It is possible, Ananda," the Blessed One said. (4) "Here, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'Wholesome qualities and unwholesome qualities are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's wholesome qualities have disappeared, unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future. Suppose, Ananda, coals that are burning, blazing, and glowing were deposited on a wide rock. Wouldn't you know : 'These coals will not grow , increase, and spread'?" "Yes, Bhante." "Or suppose, Ananda, it is evening and the sun is setting. Wouldn't you know: 'Light will disappear and darkness will appear'?" "Yes, Bhante."
"Or suppose, Ananda, it is close to midnight, the time for a meal. Wouldn't you know : 'Light has disappeared and darkness has appeared'? " "Yes, Bhante." "In the same way, Ananda, having encompassed his mind with my own mind . . . I understand him thus: 'This person's wholesome qualities have disappeared , unwholesome qualities are manifest, but he has a wholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future.' In this way, Ananda, the Tathagata knows a person by encompassing his mind with his own mind. In this way, the Tathagata has knowledge of a person 's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata knows the future origination of qualities by encompassing [another's] mind with his own mind. "
(5) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'Wholesome qualities and unwholesome qualities are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future.' Suppose, Ananda, coals that are burning, blazing, and glowing were deposited on a heap of dry grass or firewood. Wouldn't you know: 'These coals will grow, increase, and spread '?" "Yes, Bhante."
"Or suppose, A nanda, it is the time when the night is fading and the sun is rising. Wouldn't you know: 'Darkness will disappear and light will appear'?" "Yes, Bhante." "Or suppose, Ananda, it is close to noon, the time for a meal. Wouldn't you know: 'Darkness has disappeared and light has appeared'? " "Yes, Bhante." "In the same way, Ananda, having encompassed his mind with my own mind . . . I understand him thus: 'This person's unwholesome qualities have disappeared, wholesome qualities are manifest, but he has an unwholesome root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future. In this way, Ananda, the Tathagata knows a person by encompassing his mind with his own mind. In this way, the Tathagata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata knows the future origination of qualities by encompassing [another's] mind with his own mind. "
(6) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'Wholesome qualities and unwholesome qualities are found in this person. On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person does not have even a mere fraction of a hair's tip of an unwholesome quality. This person possesses exclusively bright, blameless qualities. He will attain nibbana in this very life.' Suppose, Ananda, coals that are cool and extinguished were deposited on a heap of dry grass Or firewood. Wouldn't you know : 'These coals will not grow , increase, and spread '?" "Yes, Bhante."
"In the same way, Ananda, having encompassed the mind of someone with my own mind . . . I understand him thus: 'This person does not have even a mere fraction of a hair's tip of an unwholesome quality. This person possesses exclusively bright, blameless qualities. He will attain nibbana in this very life.' In this way, Ananda, the Tathagata knows a person by encompassing his mind with his own mind. In this way, the Tathagata has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata knows the future origination of qualities by encompassing [another's] mind with his own m ind."
"Ananda, among the former three persons, one is not subject to decline, one is subject to decline, and one is bound for the plane of misery, bound for hell. Among the latter three persons, one is not subject to decline, one is subject to decline, and one is bound to attain nibbana."
(A monk asks whether, when the Buddha said that Devadatta was going to hell, he was speaking metaphorically. The Buddha castigates him, wondering how anyone could misunderstand such a straightforward statement, and explains how he reads the minds of others and understands where their deeds will lead them.)
AN 6.63 Nibbedhikasutta: Penetrative
"Bhikkhus, I will teach you a penetrative exposition of the Dhamma. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, is that penetrative exposition of the Dhamma? (1) "Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood ; the result of sensual pleasures should be understood ; the cessation of sensual pleasures should be understood ; the way leading to the cessation of sensual pleasures should be understood."
(2) "Feelings should be understood ; the source and origin of feelings should be understood ; the diversity of feelings should be understood; the result of feelings should.be understood; the cessation of feelings should be understood ; the way leading to the cessation of feelings should be understood. " (3) "Perceptions should be understood ; the source and origin of perceptions should be understood ; the diversity of perceptions should be understood ; the result of perceptions should be understood; the cessation of perceptions should be understood; the way leading to the cessation of perceptions should be understood.
(4) "The taints should be understood ; the source and origin of the taints should be understood ; the diversity of the taints should be understood; the result of the taints should be understood; the cessation of the taints should be understood; the way leading to the cessation of the taints should be understood. " (5) "Kamma should be understood ; the source and origin of kamma should be understood ; the diversity of kamma should be understood; the result of kamma should be understood; the cessation of kamma should be understood ; the way leading to the cessation of kamma should be understood." (6) "Suffering should be understood ; the source and origin of suffering should be understood ; the diversity of suffering should be understood; the result of suffering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood."
(1) "When it was said: 'Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual pleasures should be understood; the way leading to the cessation of sensual pleasures should be understood, for what reason was this said? "
"There are, bhikkhus, these five objects of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear . . . odors cognizable by the nose . . . tastes cognizable by the tongue . . . tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. However, these are not sensual pleasures; in the Noble One's discipline, these are called 'objects of sensual pleasure. ' A person's sensual pleasure is lustful intention." "They are not sensual pleasures, the pretty things in the world: a person's sensual pleasure is lustful intention; the pretty things remain just as they are in the world, but the wise remove the desire for them . " "And what, bhikkhus, is the source and origin of sensual pleasures? Contact is their source and origin." "And what is the diversity of sensual pleasures? Sensual desire for forms is one thing, sensual desire for sounds is another, sensual desire for odors still another, sensual desire for tastes still another, and sensual desire for tactile objects still another. This is called the diversity of sensual pleasures. "
"And what is the result, of sensual pleasures? One produces an individual existence that corresponds with whatever [sense pleasures] one desires and which may be the consequence either of merit or demerit. This is called the result of sensual pleasures. "
"And what is the cessation of sensual pleasures? With the cessation of contact there is cessation of sensual pleasures. "This noble eightfold path is the way leading to the cessation of sensual pleasures, namely, right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. "
"When , bhikkhus, a noble disciple thus understands sensual pleasures, the source and origin of sensual pleasures, the diversity of sensual pleasures, the result of sensual pleasures, the cessation of sensual pleasures, and the way leading to the cessation of sensual pleasures, he understands this penetrative spiritual life to be the cessation of sensual pleasures."
"When it was said: 'Sensual pleasures should be understood . . . the way leading to the cessation of sensual pleasures should be understood,' it is because of this that this was said."
(2) "When it was said: 'Feelings should be understood ... the way leading to the cessation of feelings should be understood,' for what reason was this said? "
"There are, bhikkhus, these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling "And what is the source and origin of feelings? Contact is their source and origin. " "And what is the diversity of feelings? There is worldly pleasant feeling, there is spiritual pleasant feeling; there is worldly painful feeling, there is spiritual painful feeling; there is worldly neither-painful-nor-pleasant feeling, there is spiritual neither-painful-nor-pleasant feeling. This is called the diversity of feelings . "
"And what is the result of feelings? One produces an individual existence that corresponds with whatever [feelings] one experiences and which may be the consequence either of merit or demerit. This is called the result of feelings." "And what is the cessation of feelings? With the cessation of contact there is cessation of feelings. "
"This noble eightfold path is the way leading to the cessation of feelings, namely, right view . . . right concentration. "When , bhikkhus, a noble disciple thus understands feeling, the source and origin of feelings, the diversity of feelings, the result of feelings, the cessation of feelings, and the way leading to the cessation of feelings, he understands this penetrative spiritual life to be the cessation of feelings."
"When it w as said: 'Feelings should be understood . . . the way leading to the cessation of feelings should be understood,' it is because of this that this was said. "
(3) "When it was said: 'Perceptions should be understood . . . the way leading to the cessation of perceptions should be understood,' for what reason was this said? " "There are, bhikkhus, these six perceptions: perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. "
"And what is the source and origin of perceptions? Contact is their source and origin. " "And what is the diversity of perceptions? The perception of forms is one thing, the perception of sounds is another, the perception of odors still another, the perception of tastes still another, the perception of tactile objects still another, and the perception of mental phenomena still another. This is called the diversity of perceptions. . . . " "And what is the result of perceptions? I say that perceptions result in expression. In whatever way one perceives som ething, in just that way one expresses oneself, [saying:] 'I was percipient of such and such.' This is called the result of perception."
"And what is the cessation of perceptions? With the cessation of contact there is cessation of perceptions. " "This noble eightfold path is the way leading to the cessation of perceptions, namely, right view . . . right concentration. "
"When , bhikkhus, a noble disciple thus understands perceptions, the source and origin of perceptions, the diversity of perceptions, the result of perceptions, the cessation of perceptions, and the way leading to the cessation of perceptions, he understands this penetrative spiritual life to be the cessation of perceptions. "
"When it was said: 'Perceptions should be understood . . . the way leading to the cessation of perceptions should be understood,' it is because of this that this was said. "
(4) "When it was said: 'The taints should be understood . . . the way leading to the cessation of the taints should be understood,' for what reason was this said? " "There are, bhikkhus, these three taints: the taint of sensuality, the taint of existence, and the taint of ignorance. "
"And what is the source and origin of the taints? Ignorance is their source and origin. " "And what is the diversity of the taints? There are taints leading to hell; there are taints leading to the animal realm ; there are taints leading to the realm of afflicted spirits; there are taints leading to the human world; there are taints leading to the deva world. This is called the diversity of the taints. "
"And what is the result of the taints? One immersed in ignorance produces a corresponding individual existence, which may be the consequence either of merit or demerit. This is called the result of the taints. " "And what is the cessation of the taints? With the cessation of ignorance there is cessation of the taints. " "This noble eightfold path is the way leading to the cessation of the taints, namely, right view . . . right concentration. "
"When , bhikkhus, a noble disciple thus understands the taints, the source and origin of the taints, the diversity of the taints, the result of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he understands this penetrative spiritual life to be the cessation of the taints. "
"When it was said: 'The taints should be understood . . . the way leading to the cessation of the taints should be understood,' it is because of this that this was said. "
(5) " When it was said: 'Kamma should be understood . . . the way leading to the cessation of kamma should be understood,' for what reason was this said? ' " "It is volition, bhikkhus, that I call kamma . For having willed, one acts by body, speech, or mind. "
"And what is the source and origin of kamma? Contact is its source and origin. " "And what is the diversity of kamma? There is kamma to be experienced in hell; there is kamma to be experienced in the animal realm ; there is kamma to be experienced in the realm of afflicted spirits; there is kamma to be experienced in the human , world ; and there is kamma to be experienced in the deva world . This is called the diversity of kamma. "
"And what is the result of kamma? The result of kamma, I say, is threefold: [to be experienced] in this very life, or in the [next] rebirth, or on some subsequent occasion . This is called the result of kamma." "And what, bhikkhus, is the cessation of kamma? With the cessation of contact there is cessation of kamma." "This noble eightfold path is the way leading to the cessation of kamma, namely, right view , . . right concentration."
"When , bhikkhus, a noble disciple thus understands kamma, the source and origin of kamma, the diversity of kamma, the result of kamma, the cessation of kamma, and the way leading to the cessation of kamma, he understands this penetrative spiritual life to be the cessation of kamma."
"When it was said: 'Kamma should be understood . . . the way leading to the cessation of kamma should be understood,' it is because of this that this was said. "
(6) "When it was said: 'Suffering should be understood ; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suffering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood,' for what reason was this said? "
"Birth is suffering; Old age is suffering; illness is suffering; death is suffering; sorrow , lamentation, pain, dejection, and anguish are suffering; not to get what one wants is suffering; in brief the five aggregates subject to clinging are suffering. "
"And what is the source and origin of suffering? Craving is its source and origin. " "And what is the diversity of suffering? There is extreme suffering; there is slight suffering; there is suffering that fades away slowly; there is suffering that fades away quickly. This is called the diversity of suffering. "
"And what is the result of suffering? Here, someone overcome by suffering, with a mind obsessed by it, sorrows, languishes, and laments; he weeps beating his breast and becomes confused. Or else, overcome by suffering, with a mind obsessed by it, he embarks upon a search outside, saying: 'Who knows one or two words for putting an end to this suffering?' Suffering, I say, results either in confusion or in a search. This is called the result of suffering. "
"And what is the cessation of suffering? With the cessation of craving there is cessation of suffering. " "This noble eightfold path is the way leading to the cessation of suffering, namely, right view . . . right concentration. "
"When, bhikkhus, a noble disciple thus understands suffering, the source and origin of suffering, the diversity of suffering, the result of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he understands this penetrative spiritual life to be the cessation of suffering. "
"When it was said: 'Suffering should be understood . . . the way leading to the cessation of suffering should be understood,' it is because of this that this was said. "
"This, bhikkhus, is that penetrative exposition of the Dhamma."
(A detailed analysis of several central themes, including sense perception, feeling, defilements, kamma, etc.)
AN 6.64 Sihanadasutta: Lion's Roar
"Bhikkhus, there are these six Tathagata's powers that the Tathagata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel. What six? (1) "Here, bhikkhus, the Tathagata understands as it really is the possible as possible and the impossible as impossible. Since the Tathagata understands as it really is the possible as possible and the impossible as impossible, this is a Tathagata's power that the Tathagata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel."
(2) "Again , the Tathagata understands as it really is the result of the undertaking of kamma past, future, and present in terms of possibilities and causes. Since the Tathagata understands as it really is the result of the undertaking of kamma . . . this too is a Tathagata's power that the Tathagata has, possessing which he . . . sets in motion the brahma wheel. "
(3) "Again , the Tathagata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhanas, emancipations, concentrations, and meditative attainments. Since the Tathagata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhanas. . . this too is a Tathagata's power that the Tathagata has, possessing which he . . . sets in motion the brahma wheel. "
(4) "Again , the Tathagata recollects his manifold past abodes, that is, one birth, two births. . . [as in 6:24 ] ... Thus he recollects his manifold past abodes with their aspects and details. Since the Tathagata: recollects his manifold past a bodes. . . with their aspects and details, this too is a Tathagata's power that the Tathagata has, possessing which he . . sets in motion the brahma wheel. "
(5) "Again , with the divine eye, which is purified and surpasses the human , the Tathagata sees beings passing away and being reborn . . . [as in 6:25 ] ... and he understands how beings fare in accordance with their kamma. Since the Tathagata . . . understands how beings fare in accordance with their kamma, this too is a Tathagata's power that the Tathagata has, possessing which he . . . sets in motion the brahma wheel."
(6) "Again , with the destruction of the taints, the Tathagata 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. Since the Tathagata has realized for himself . ... the taintless liberation of mind, liberation by wisdom . .. this too is a Tathagata's power that the Tathagata has, possessing which he . . . sets in motion the brahma wheel. "
"These are the six Tathagata's powers that the Tathagata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel. (1) "If, bhikkhus, others approach the Tathagata and ask him a question related to his knowledge as it really is of the possible as possible and the impossible as impossible, then the Tathagata, questioned in this way, answers them exactly as he has understood this knowledge. . (2) 'If others approach the Tathagata and ask him a question related to his knowledge as it really is of the result of the undertaking of kamma past, future, and present in terms of possibilities and causes, then the Tathagata, questioned in this way, answers them exactly as he has understood this knowledge. "
(3) "If others approach the Tathagata and ask him a question related to his knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhanas, emancipations, concentrations, and meditative attainments, then the Tathagata, questioned in this way, answers them exactly as he has understood this knowledge. " (4) "If others approach the Tathagata and ask him a question related to his knowledge as it really is of the recollection of past abodes, then the Tathagata, questioned in this way, answers them exactly as he has understood this knowledge."
(5) "If others approach the Tathagata and ask him a question related to his knowledge as it really is of the passing away and rebirth of beings, then the Tathagata, questioned in this way, answers them exactly as he has understood this knowledge. " (6) "If others approach the Tathagata and ask him a question related to his knowledge as it really is of the taintless liberation of mind, liberation by wisdom , then the Tathagata, questioned in this way, answers them exactly as he has understood this knowledge."
(1) "I say, bhikkhus, that the knowledge as it really is of the possible as possible and the impossible as impossible is for one who is concentrated , not for one who lacks concentration. (2) "I say that the knowledge as it really is of the result of the undertaking of kamm as past, future, and present in terms of possibilities and causes is for one who is concentrated, not for one who lacks concentration. "
(3) "I say that the knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhanas, emancipations, concentrations, and meditative attainments is for one who is concentrated , not for one who lacks concentration." (4) "I say that the knowledge as it really is of the recollection of past abodes is for one who is concentrated, not for one who lacks concentration. " (5 )" I say that the knowledge as it really is of the passing away and rebirth of beings is for one who is concentrated, not for one who lacks concentration." (6) "I say that the knowledge as it really is of the taintless liberation of mind , liberation by wisdom , is for one who is concentrated, not for one who lacks concentration."
"Thus, bhikkhus, concentration is the path; lack of concentration is the wrong path ."
(The Buddha possesses six spiritual powers that enable him to roar his lion’s roar.)
II Non Returner
AN 6.65 Anagamiphalasutta: Non-Returner
"Bhikkhus, without having abandoned six things, one is incapable of realizing the fruit of non-returning. What six? Lack of faith, lack of moral shame, moral recklessness, laziness, muddle-mindedness, and lack of wisdom : Without having abandoned these six things, one is incapable of realizing the fruit of non-returning."
"Bhikkhus, having abandoned six things, one is capable of realizing the fruit of non-returning. What six? Lack of faith . . . lack of wisdom . Having abandoned these six things, one is capable of realizing the fruit of non-returning."
(Six things lead to non-return.)
AN 6.66 Arahattasutta: Arahant
"Bhikkhus, without having abandoned six things, one is incapable of realizing arahantship. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and heedlessness. Without having abandoned these six things, one is incapable of realizing arahantship. "
"Bhikkhus, having abandoned six things, one is capable of realizing arahantship. What six? Dullness.. .heedlessness. Having abandoned these six things, one is capable of realizing arahantship."
(Six things lead to perfection.)
AN 6.67 Mittasutta: Friends
"Bhikkhus, when a bhikkhu has bad friends, bad companions, and bad comrades, when he follows, resorts to and attends upon bad friends and follows their example, (1) if is impossible that he will fulfill the duty of proper conduct. Without having fulfilled the duty of proper conduct, (2) it is impossible that he will fulfill the duty Of a trainee. Without having fulfilled the duty of a trainee, (3) it is impossible that he will fulfill virtuous behavior. Without having, fulfilled virtuous behavior, (4) it is impossible that he will abandon sensual lust, (5) lust for form , or (6) lust for the formless."
"Bhikkhus, when a bhikkhu has good friends, good companions, and good comrades, when he follows, resorts to, and attends upon good friends and follows their example, (1) it is possible that he will fulfill the duty of proper conduct. Having fulfilled the duty of proper conduct, (2) it is possible that he will fulfill the duty of a trainee. Having fulfilled the duty of a trainee, (3) it is possible that he will fulfill virtuous behavior. Having fulfilled virtuous behaviour, (4) it is possible that he will abandon sensual lust, (5) lust for form, and (6) lust for the formless."
(With bad friends, a monk cannot fulfill six good qualities, but with good friends they can.)
AN 6.68 Sanganikaramasutta: Delight in Company
"Bhikkhus, (1) it is impossible that a bhikkhu who delights in company, who is delighted with company, who is devoted to delight in company; who delights in a group, who is delighted with a group, who is devoted to delight in a group, will find delight in solitude when he is alone. (2) It is impossible that one who does not find delight in solitude when he is alone will acquire the object of the mind. (3) It is impossible that one who does not acquire the object of the mind will fulfill right view. (4) It is impossible that one who does not fulfill right view will fulfill right concentration. (5) It is impossible that one who does not fulfill right concentration will abandon the fetters. (6) Without having abandoned the fetters, it is impossible that one will realize nibbana. "
"Bhikkhus, (1) it is possible that a bhikkhu who does not delight in company, who is not delighted with company, who is not devoted to delight in company; who does not delight in a group, who is not delighted with a group, who is not devoted to delight in a group, will find delight in solitude when he is alone. (2) It is possible that one who finds delight in solitude when he is alone will acquire the object of the mind. (3) It is possible that one who acquires the object of the mind will fulfill right view. (4) It is possible that one who fulfills right view will fulfill right concentration. (5) It is possible that one who fulfills right concentration will abandon the fetters. (6) Having abandoned the fetters, it is possible that one will realize nibbana."
(A monk who loves to socialize can’t find peace in meditation, but one who loves solitude can.)
AN 6.69 Devatasutta: A Deity
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: "Bhante, these six qualities 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, being easy to correct, and good friendship. 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: 'Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher... and good friendship. These are the six things that lead to the non-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."
When this was said, the Venerable Sariputta said to the Blessed One: "Bhante, I understand in detail the meaning of this statement that the Blessed One has spoken in brief to be as follows. Here, Bhante, (1) a bhikkhu himself reveres the Teacher and speaks in praise of reverence for the Teacher; he encourages other bhikkhus who do not revere the Teacher to develop reverence for the Teacher and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who revere the Teacher. (2) He himself reveres the Dhamma. . . ( 3 ) ... reveres the Sangha. . . ( 4 ) ... reveres the training . . . ( 5 ) ... is easy to correct . (6).. . has good friends and speaks in praise of good friendship; he encourages other bhikkhus who do not have good friends to enter up on good friendship and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus w ho have good friends. It is in such a way, Bhante, that I understand in detail the meaning of this statement that the Blessed One has spoken in brief."
The Blessed One said: "Good , good, Sariputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way. "Here, Sariputta, a bhikkhu himself reveres the Teacher ... [as above, in full]. . . he speaks praise of those bhikkhus who have good friends. It is in such a way that the meaning of this statement that I spoke in brief should be understood in detail."
(A god speaks on the factors of non-decline. When the Buddha repeats what he says, Sāriputta gives an explaination.)
AN 6.70 Samadhisutta: Concentration
"Bhikkhus, (1) it is impossible that a bhikkhu, without concentration that is peaceful, sublime, gained through tranquilization, and attained to unification could wield the various kinds of psychic potency: having been one, he could become many . . . [all abridged passages here as in 6:2 ] ... he could exercise mastery with the body as far as the brahma world. (2) It is impossible that with the divine ear element, which is purified and surpasses the human, he could hear both kinds of sounds, the divine and human, those that are far as well as near. (3) It is impossible that he could understand the minds of other beings and persons, having encompassed them with his own mind; that he could understand a mind with lust as a mind with lust... an unliberated mind as unliberated. (4) It is impossible that he could recollect his manifold past abodes .. . with their aspects and details. (5) It is impossible that with the divine eye, which is purified and surpasses the human, he could see beings passing away and being reborn .. . and could understand how beings fare in accordance with their kamma. (6) It is impossible that with the destruction of the taints, he could realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, could dwell in it. . "
"Bhikkhus, (1) it is possible that a bhikkhu, with concentration that is peaceful, sublime, gained through tranquilization, and attained to unification could wield the various kinds of psychic potency.. . (2) could hear both kinds of sounds, the divine and human, those that are far as well as near . . . (3) could understand the minds of other beings and persons, haying encompassed them with his own mind . . . (4) could recollect his manifold past abodes with their aspects and details. . . (5) could, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn .. . and could understand how beings fare in accordance with their kamma... (6) with the destruction of the taints, could realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, could dwell in it."
(Without samādhi or immersion it is impossible to realize the higher truths of the path.)
AN 6.71 Sakkhibhabbasutta: Capable of Realizing
"Bhikkhus, possessing six qualities, a bhikkhu is incapable of realizing a particular state, [though] there is a suitable basis. What six? (1) Here, a bhikkhu does not understand as it really is: 'These are qualities that pertain to deterioration,' and: (2) 'These are qualities that pertain to stabilization,' and: (3) 'These are qualities that pertain to distinction,' and: (4) 'These are qualities that pertain to penetration,' (5) He does not practice carefully, and (6) he does not do what is suitable. Possessing these six qualities, a bhikkhu is incapable of realizing a particular state, [though] there is a suitable basis. "
"Bhikkhus, possessing six qualities, a bhikkhu is capable of realizing a particular state, there being a suitable basis. What six? (1) Here, a bhikkhu understands as it really is: 'These are qualities that pertain to deterioration,' and: (2) 'These are qualities that pertain to stabilization,' and: (3) 'These are qualities that pertain to distinction,' and: (4) 'These are qualities that pertain to penetration,' (5) He practices carefully, and (6) he does what is suitable. Possessing these six qualities, a bhikkhu is capable of realizing a particular state, there being a suitable basis."
(Six qualities that enable a mendicant to gain understanding.)
AN 6.72 Balasutta: Strength
"Bhikkhus, possessing six qualities a bhikkhu is incapable of attaining strength in concentration. What six? (1) Here, a bhikkhu is not skilled in the attainment of concentration; (2) he is not skilled in the duration of concentration; (3) he is not skilled in emergence from concentration; (4) he does not practice carefully; (5) he does not practice persistently; and (6) he does not do what is suitable. Possessing these six qualities, a bhikkhu is incapable of attaining strength in concentration. "
"Bhikkhus, possessing six qualities a bhikkhu is capable of attaining strength in concentration. What six? (1) Here, a bhikkhu is skilled in the attainment of concentration; (2) he is skilled in the duration of concentration; (3) he is skilled in emergence from concentration; (4) he practices carefully; (5) he practices persistently; and (6) he does what is suitable. Possessing these six qualities, a bhikkhu is capable of attaining strength in concentration."
(Six qualities that enable a monk to gain strength in meditation.)
AN 6.73 Pathamatajjhanasutta: First Jhana (1)
"Bhikkhus, without having abandoned six things, one is incapable of entering and dwelling in the first jhana. What six? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, doubt; and one has not clearly seen with correct wisdom , as it really is, the danger in sensual pleasures. Without having abandoned these six things, one is incapable of entering and dwelling in the first jhana. "
"Bhikkhus, having abandoned six things, one is capable of entering and dwelling in the first jhana. What six? Sensual desire . . . one has clearly seen with correct wisdom , as it really is, the danger in sensual pleasures. Having abandoned these six things, one is capable of entering and dwelling in the first jhana."
(Six qualities that enable a monkt to gain the first absorption.)
AN 6.74 Dutiyatajjhanasutta: First Jhana (2)
''Bhikkhus, without having abandoned six things, one is incapable of entering and dwelling in the first jhana. What six? Sensual thought, the thought of ill will, the thought of harming, sensual perception, perception of ill will, and perception of harming. Without having abandoned these six things, one is incapable of entering and dwelling in the first jhana. "
"Bhikkhus, having abandoned six things, one is capable of entering and dwelling in the first jhana. What six? Sensual thought. . . perception of harming. Having abandoned these six things, one is capable of entering and dwelling in the first jhana."
(Six qualities that enable a monk to gain the first absorption.)
III. Arahantship
AN 6.75 Dukkhasutta: In Suffering
"Bhikkhus, possessing six things, a bhikkhu dwells in suffering in this very life— with distress, anguish, and fever— and with the breakup of the body, after death, a bad destination can be expected for him. What six? Sensual thought, the thought of ill will, the thought of harming, sensual perception , perception of ill will, and perception of harming. Possessing these six things, a bhikkhu dwells in suffering in this very life— with distress, anguish, and fever— and with the breakup of the body, after death, a bad destination can be expected for him ."
"Bhikkhus, possessing six things, a bhikkhu dwells happily in this very life— without distress, anguish , and fever— and with the breakup of the body, after death , a good destination can be expected for him. What six? The thought of renunciation, the thought of good will, the thought of harmlessness, perception of renunciation, perception of good will, and perception of harmlessness. Possessing these six things, a bhikkhu dwells happily in this very life— without distress, anguish, and fever— and with the breakup of the body, after death , a good destination can be expected for him ."
(Six qualities that lead to suffering, and whose absence leads to happiness.)
AN 6.76 Arahattasutta: Arahantship
"Bhikkhus, without having abandoned six things, one is incapable of realizing arahantship. What six? Conceit, an inferiority complex, arrogance, self-overestimation, obstinacy, and self abasement. Without having abandoned these six things, one is incapable of realizing arahantship."
"Bhikkhus, having abandoned six things, one is capable of realizing arahantship. What six? Conceit. . . self-abasement. Having abandoned these six things, one is capable of realizing arahantship ."
(Qualities for realizing arahantship.)
AN 6.77 Uttarimanussadhammasutta: Superior
"Bhikkhus, without having abandoned six things, one is incapable of realizing any superhuman distinction in knowledge and vision worthy of the noble ones. What six? Muddle-mindedness, lack of clear comprehension, not guarding the doors of the sense faculties, lack of moderation in eating, duplicity, and flattery. Without having abandoned these six things, one is incapable of realizing any superhuman distinction in knowledge and vision worthy of the noble ones. "
"Bhikkhus, having abandoned six things, one is capable of realizing a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Muddle-mindedness. . . flattery. Having abandoned these six things, one is capable of realizing a superhuman distinction in know ledge and vision worth y of the noble ones."
(Qualities for realizing superhuman states.)
AN 6.78 Sukhasomanassasutta: Happiness
"Bhikkhus, possessing six qualities, a bhikkhu abounds in happiness and joy in this very life, and he has laid the foundation for the destruction of the taints. What six? Here, a bhikkhu delights in the Dhamma, delights in [mental] development, delights in abandoning, delights in solitude, delights in non-affliction, and delights in non-proliferation. Possessing these six qualities, a bhikkhu abounds in happiness and joy in this very life, and he has laid the foundation for the destruction of the taints."
(Qualities leading to happiness.)
AN 6.79 Adhigamasutta: Achievement
"Possessing six qualities, a bhikkhu is incapable of achieving a wholesome quality that he has not yet achieved or of strengthening a wholesome quality that has already been achieved. What six? (1) Here, a bhikkhu is not skilled in gain, (2) not skilled in loss,. (3) not skilled in means; (4) he does not generate desire for the achievement of wholesome qualities not yet achieved; (5)he does not guard wholesome qualities already achieved; (6) he does not fulfill his tasks through persistent effort. Possessing these six qualities, a bhikkhu is incapable of achieving a wholesome quality that he has not yet achieved or of strengthening a wholesome quality that has already been achieved . "
"Possessing six qualities, a bhikkhu is capable of achieving a wholesome quality that he has not yet achieved and of strengthening a wholesome quality that has already been achieved. What six? (1) Here, a bhikkhu is skilled in gain, (2) skilled in loss, (3) skilled in means; (4) he generates desire for the achievement of wholesome qualities not yet achieved ; (5) he guards wholesome qualities already achieved; (6) he fulfills his tasks through persistent effort. Possessing these six qualities, a bhikkhu is capable of achieving a wholesome quality that he has not yet achieved and of strengthening a wholesome quality that has already been achieved."
(Qualities for gaining and strengthening good qualities.) AN 6.80 Mahatattasutta: Greatness
"Bhikkhus, possessing six qualities, a bhikkhu in no long time attains to greatness and vastness in [wholesome] qualities. What six? Here, a bhikkhu abounds in light, abounds in effort, abounds in inspiration; he does not become complacent; he does not neglect his duty in regard to wholesome qualities; and he extends himself further. Possessing these six qualities, a bhikkhu in no long time attains to greatness and vastness in [wholesome] qualities."
(Possessing six qualities a monk attains to greatness.)
AN 6.81 Pathamanirayasutta: Hell (1)
"Bhikkhus, possessing six qualities, one is deposited in hell as if brought there. What six? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, has evil desires, and holds wrong view . Possessing these six qualities, one is deposited in hell as if brought there. "
"Bhikkhus, possessing six qualities, one is deposited in heaven as if brought there. What six? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech; one has few desires, and one holds right view. Possessing these six qualities, one is deposited in heaven as if brought there."
(Things leading to hell or heaven.)
AN 6.82 Dutoyanirayasutta: Hell (2)
"Bhikkhus, possessing six qualities, one is deposited in hell as if brought there. What six? One destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely; one is greedy and impudent. Possessing these six qualities, one is deposited in hell as if brought there. "
"Bhikkhus, possessing six qualities, one is deposited in heaven as if brought there. What six? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech; one is without greed and without impudence. Possessing these six qualities, one is deposited in heaven as if brought there."
(Things leading to hell or heaven.)
AN 6.83 Aggadhammasutta: The Foremost State
"Bhikkhus, possessing six qualities a bhikkhu is incapable of realizing arahantship , the foremost state. What six? Here, a bhikkhu is without faith, morally shameless, morally reckless, lazy, unwise, and concerned about his body and life. Possessing these six qualities, a bhikkhu is incapable of realizing arahantship, the foremost state."
"Bhikkhus, possessing six qualities a bhikkhu is capable of realizing arahantship, the foremost state. What six? Here, a bhikkhu has faith, a sense of moral shame, and moral dread ; he is energetic and wise; and he is unconcerned about his body and life. Possessing these six qualities, a bhikkhu is capable of realizing arahantship, the foremost state."
(Things leading to or obstructing the attainment of perfection.)
AN 6.84 Rattidivasutta: Nights
"Bhikkhus, when a bhikkhu possesses six qualities, whether night or day comes, only deterioration in wholesome qualities, not growth, can be expected for him. What six? Here, (1) a bhikkhu has strong desires, feels distress, and is discontent with any kind of robe, alms food, lodging, and medicines and provisions for the sick; he is (2) without faith, (3) immoral, (4) lazy, (5) muddle-minded, and (6) unwise. When a bhikkhu possesses these six qualities, whether night or day comes, only deterioration in wholesome qualities, not growth, is to be expected for him."
"Bhikkhus, w hen a bhikkhu possesses six qualities, whether night or day comes, only growth in wholesome qualities, not deterioration, is to be expected for him. Here, (1) a bhikkhu does not have strong desires, does not feel distress, and is content with any kind of robe, alms food, lodging, and medicines and provisions for the sick; he is (2) endowed with faith, (3) virtuous, (4) energetic, (5) mindful, and (6) wise. When a bhikkhu possesses these six qualities, whether night or day comes, only growth in wholesome qualities, not deterioration, is to be expected for him."
(Things leading to growth or deterioration by day or night.)
IV. Coolness
AN 6.85 Sitibhavasutta: Coolness
"Bhikkhus, possessing six qualities, a bhikkhu is incapable of realizing the unsurpassed coolness. What six? (1) Here, a bhikkhu does not suppress the mind on an occasion when it should be suppressed; (2) he does not exert the mind on an occasion when it should be exerted ; (3.) he does not encourage the mind on an occasion when it should be encouraged; and (4) he does not look at the mind with equanimity on an occasion when one should look at it with equanimity. (5) He is of inferior disposition and (6) he takes delight in personal existence. Possessing these six qualities, a bhikkhu is incapable of realizing the unsurpassed coolness."
"Bhikkhus, possessing six qualities, a bhikkhu is capable of realizing the unsurpassed coolness. What six? (1) Here, a bhikkhu suppresses the mind on an occasion when it should be suppressed; (2) he exerts the mind on an occasion when it should be exerted ; (3) he encourages the mind on an occasion when it should be encouraged ; and (4) he looks at the mind with equanimity on an occasion when one should look at it with equanimity. (5) He is of superior disposition and (6) he takes delight in nibbana. Possessing these six qualities, a bhikkhu is capable of realizing the unsurpassed coolness."
(Possessing six qualities a monk attains to coolness.)
AN 6.86 Avaranasutta: Obstructions
"Bhikkhus, possessing six qualities, even while listening to the good Dhamma one is incapable of entering up on the fixed course [consisting in] rightness in wholesome qualities. What six? One is obstructed by kamma; one is obstructed by defilement; one is obstructed by the result [of kamma]; one is without faith; one is without desire; and one is unwise.
Possessing these six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities.
"Bhikkhus, possessing six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What six? One is not obstructed by kamma; one is not obstructed by defilement; one is not obstructed by the result [of kamma]; one is endowed with faith; one has desire; and one is wise. Possessing these six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
(Things that enable or obstruct true understanding while listening to the teachings.) AN 6.87 Voropitasutta: A Murderer
"Bhikkhus, possessing six qualities, even, while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What six? (1) One has deprived One's mother of life; (2) one has deprived one's father of life; (3) one has deprived an arahant of life; (4) with a mind of hatred one has shed the Tathagata's blood; (5) one has created a schism in the Sangha; (6) one is unwise, stupid, obtuse. Possessing these six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. "
'Bhikkhus, possessing six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What six? (1) One has not deprived one's mother of life; (2) nor deprived one's father of life; (3) nor deprived an arahant of life; (4) one has not, with a mind of hatred, shed the Tathagata's blood; (5) one has not created a schism in the Sangha; (6) one is wise, intelligent, astute. Possessing these six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
(Things that enable or obstruct true understanding while listening to the teachings.)
AN 6.88 Sussusatisutta: One Wishes to Listen
"Bhikkhus, possessing six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What six? When the Dhamma and discipline proclaimed by the Tathagata is being taught, (1) one does not wish to listen; (2) one does not lend an ear; (3) one does not set one's mind on understanding; (4) one grasps the meaning wrongly; (5) one discards the meaning ; and (6) one has adopted a conviction that is not in conformity [with the teaching]. Possessing these six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in wholesome qualities. "
"Bhikkhus, possessing six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities. What six? When the Dhamma and discipline proclaimed by the Tathagata is being taught, (1) one wishes to listen; (2) one lends an ear; (3) one sets one's mind on understanding; (4) one grasps the meaning; (5) one discards what is not the meaning; and (6) one has adopted a conviction that is in conformity [with the teaching]. Possessing these six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in wholesome qualities."
(Things that enable or obstruct true understanding while listening to the teachings.)
AN 6.89 Appahayasutta: Without Having Abandoned
"Bhikkhus, without having abandoned six things, one is incapable of realizing accomplishment in view . What six? Personal-existence view , doubt, wrong grasp of behavior and observances, lust leading to the plane of misery, hatred leading to the plane of misery, and delusion leading to the plane of misery. Without having abandoned these six things, one is incapable of realizing accomplishment in view. "
"Bhikkhus, having abandoned six things, one is capable of realizing accomplishment in view . What six? Personal-existence view . . . delusion leading to the plane of misery. Having abandoned these six things, one is capable of realizing accomplishment in view ."
(Requirements for becoming a stream-enterer.)
AN 6.90 Pahinasutta: Abandoned
"Bhikkhus, one accomplished in view has abandoned these six things. What six? Personal-existence view, doubt, wrong grasp of behavior and observances, lust leading to the plane of misery, hatred leading to the plane of misery, and delusion leading to the plane of misery. One accomplished in view has abandoned these six things."
(Things given up by a stream-enterer.)
AN 6.91 Abhabbasutta: Incapable
"Bhikkhus, one accomplished in view is incapable of giving rise to these six things. What six? Personal-existence view , doubt, wrong grasp of behavior and observances, lust leading to the plane of misery, hatred leading to the plane of misery, and delusion leading to the plane of misery. One accomplished in view is incapable of giving rise to these six things."
(Things impossible for a stream-enterer.)
AN 6.92 Pathamaabhabbatthanasutta: Cases (1)
“Bhikkhus, there are these six cases of incapability. What six? One accomplished in view is (1) incapable of dwelling without reverence and deference toward the Teacher; (2) incapable of dwelling without reverence and deference toward the Dhamma; (3) incapable of dwelling without reverence and deference toward the Sangha; (4) incapable of dwelling without reverence and deference toward the training; (5) incapable of resorting to anything that should not be relied upon; (6) incapable of undergoing an eighth existence. These are the six cases of incapability."
(Things impossible for a stream-enterer.)
AN 6.93 Dutiyaabhabbatthanasutta: Cases (2)
"Bhikkhus, there are these six cases of incapability. What six? One accomplished in view is (1) incapable of considering any conditioned phenomenon as permanent; (2) incapable of considering any conditioned phenomenon as pleasurable; (3) incapable of considering any phenomenon as a self; (4) incapable of doing a grave act that brings immediate result; (5) incapable of resorting to [the belief] that purity comes about through superstitious and auspicious acts; (6) incapable of seeking a person worthy of offerings outside here. These are the six cases of incapability."
(Things impossible for a stream-enterer.)
AN 6.94 Tatiyaabhabbatthanasutta: Cases (3)
"Bhikkhus, there are these six cases of incapability. What six? One accomplished in view is (1) incapable of depriving his mother of life; (2) incapable of depriving his father of life; (3) incapable of depriving an arahant of life; (3) incapable of shedding the Tathagata's blood with a mind of hatred; (5) incapable of creating a schism in the Sangha; (6) incapable of acknowledging another teacher. These are the six cases of incapability."
(Things impossible for a stream-enterer.)
AN 6.95 Catutthaabhabbatthanasutta: Cases (4)
"Bhikkhus, there are these six cases of incapability- What six? One accomplished in view is (1) incapable of resorting to [the view that] pleasure and pain are made by oneself; (2) incapable of resorting to [the view that] pleasure and pain are made by another; (3) incapable of resorting to [the view that] pleasure and pain are both made by oneself, and made by another; (4) incapable of resorting to [the view that] pleasure and pain are not made by oneself but have arisen fortuitously; (5) incapable of resorting to [the view that] pleasure and pain are not made by another but have arisen fortuitously; (6) incapable of resorting to [the view that] pleasure and pain are made neither by oneself nor by another but have arisen fortuitously. For what reason? Because the person accomplished in view has clearly seen causation and causally arisen phenomena. These are the six cases of incapability."
(Things impossible for a stream-enterer.)
V Benefit
AN 6.96 Patubhavasutta: Manifestation
"Bhikkhus, the manifestation of six things is rare in the world. What six? (1) The manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One is rare in the world. (2) One who can teach the Dhamma and discipline proclaimed by a Tathagata is rare in the world. (3) Rebirth in the sphere of the noble ones is rare in the world. (4) Endowment with unimpaired [sense] faculties is rare in the world . (5) Being intelligent and astute is rare in the world. (6) The desire for the wholesome Dhamma is rare in the world. The manifestation of these six things is rare in the world."
(Things rare to find in the world.)
AN 6.97 Anisamsasutta: Benefits
"Bhikkhus, there are these six benefits in realizing the fruit of stream -entry. What six? (1) One is fixed in the good Dhamma; (2) one is incapable of decline; (3) one's suffering is delimited; (4) one comes to possess knowledge not shared by others; (5) one has clearly seen causation; (6) one has clearly seen causally arisen phenomena. These are the six benefits in realizing the fruit of stream -entry."
(Benefits of stream-entry.)
AN 6.98 Aniccasutta: Impermanent
"Bhikkhus, (1) it is impossible that a bhikkhu who considers any conditioned phenomenon to be permanent will possess a conviction in conformity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter up on the fixed course of rightness. (3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship."
"Bhikkhus, (1) it is possible that a bhikkhu who considers all conditioned phenomena to be impermanent will possess a conviction in Conformity [with the teaching]. (2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship."
(A monk on the path cannot see any condition as permanent.)
AN 6.99 Dukkhasutta: Suffering
"Truly, bhikkhus, (1) it is impossible that a bhikkhu who considers any conditioned phenomenon to be pleasurable will possess a conviction in conformity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is impossible that one w ho does not enter upon the fixed course of rightness will realize the fruit of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship. "
"Bhikkhus, (1) it is possible that a bhikkhu who considers all conditioned phenomena to be suffering will possess a conviction in conformity [with the teaching]. (2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one w o enters up on the fixed course of rightness will realize the fruit of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning-(6)-or arahantship."
(A monk on the path cannot see any condition as pleasurable.)
AN 6.100 Anattasutta: Non-Self
"Bhikkhus, (1) it is impossible that a bhikkhu who considers any phenomenon to be a self will possess a conviction in conformity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship. "
"Bhikkhus, (1) it is possible that a bhikkhu who considers all phenomena to be non-self will possess a conviction in conformity [with the teaching], (2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship."
(A monk on the path cannot see any thing as not-self.) AN 6.101 Nibbanasutta: Nibbana
"Bhikkhus, (1) it is impossible that a bhikkhu who considers nibbana to be suffering will possess a conviction in conformity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit, of stream -entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship. "
"Bhikkhus, (1) it is possible that a bhikkhu who considers nibbana to be happiness will possess a conviction in conformity [with the teaching]. [443] (2) It is possible that one who possesses a conviction in con formity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry, (4) the fruit of once-returning, (5) the fruit of non-returning, (6) or arahantship."
(A monk on the path cannot see extinguishment as suffering.)
AN 6.102 Anavatthitasutta: Unlasting
"Bhikkhus, when a bhikkhu considers six benefits, it is enough for him to establish the unlimited perception of impermanence in all conditioned phenomena. What six? (1) 'All conditioned phenomena will appear to me as unlasting. (2) My mind will not delight in anything in the world. (3) My mind will rise up from the entire world. (4) My mind will slope toward nibbana. (5) My fetters will be abandoned. And (6) I will come to possess supreme asceticism."
"Bhikkhus, when a bhikkhu considers these six benefits, it is enough for him to establish the unlimited perception of impermanence in all conditioned phenomena."
(Reasons for meditating on impermanence.)
AN 6.103 Ukkhittasikasutta: Uplifted Dagger
"Bhikkhus, when a bhikkhu considers six benefits, it is enough for him to establish the unlimited perception of suffering in all conditioned phenomena. What six? (1) 'The perception of disenchantment will be established in me toward all conditioned phenomena, as toward a murderer with uplifted dagger. (2) My mind will rise up from the entire world , (3) I will see nibbana as peaceful. (4) My underlying tendencies will be uprooted. (5) I will be one who has done his task. And (6) I will have served the Teacher with loving-kindness."
"Bhikkhus, when a bhikkhu considers these six benefits, it is enough for him to establish the unlimited perception of suffering in all conditioned phenomena."
(Reasons for meditating on suffering.)
AN 6.104 Atammayasutta: Without Identification
"Bhikkhus, when a bhikkhu considers six benefits, it is enough for him to establish the unlimited perception of non-self in all phenomena. What six? (1) 'I will be without identification in the entire world. (2) I-makings will cease for me. (3) Mine-makings will cease for me. (4) I will come to possess knowledge not shared [with worldlings]. (5) I will have clearly seen causation. And (6) I will have clearly seen causally arisen phenomena."
"Bhikkhus, when a bhikkhu considers these six benefits, it is enough for him to establish, the unlimited perception of non-self in all phenomena."
(Reasons for meditating on not-self.)
AN 6.105 Bhavasutta: Existence
"Bhikkhus, there are these three kinds of existence that are to be abandoned; [and] one is to train in the three trainings. What are the three kinds of existence that are to be abandoned? (1) Sense-sphere existence, (2) form -sphere existence, and (3) formless-sphere existence: these are the three kinds of existence to be abandoned. In what three trainings is one to train? (4) In the higher virtuous behavior, (5) in the higher mind, and (6) in the higher wisdom . One is to train in these three trainings. "
"When a bhikkhu has abandoned these three kinds of existence and has completed these three trainings, he is called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering."
(Giving up rebirth in the three realms of existence, and developing the three trainings.)
AN 6.106 Tanhasutta: Craving
"Bhikkhus, there are these three kinds of craving, and these three kinds of conceit, that are to be abandoned .What are the three kinds of craving that are to be abandoned? (1) Sensual craving (2) craving for existence, and (3) craving for extermination : these are the three kinds of craving that are to be abandoned. And what are the three kinds of conceit that are to be abandoned? (4) Conceit, (5) the inferiority complex, and (6) arrogance: these are the three kinds of conceit that are to be abandoned. "
"When a bhikkhu has abandoned these three kinds of craving and these three kinds of conceit, he is called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."
(Giving up conceit and craving.)
Chapters Extra to the Set of Fifty
I. Triads
AN 6.107 Ragasutta: Lust
"Bhikkhus, there are these three things. What three? (1) Lust, (2) hatred , and (3) delusion. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The unattractive is to be developed for abandoning lust. (5) Loving-kindness is to be developed for abandoning hatred. (6) Wisdom is to be developed for abandoning delusion. These three things are to be developed for abandoning the former three things."
(Antidotes for greed, hate, and delusion.)
AN 6.108 Duccaritasutta: Misconduct
" Bhikkhus, there are these three things. What three? (1) Bodily misconduct, (2) verbal misconduct, and (3) mental misconduct. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Bodily good conduct is to be developed for abandoning bodily misconduct. (5) Verbal good conduct is to be developed for abandoning verbal misconduct. (6) Mental good conduct is to be developed for abandoning mental misconduct. These three things are to be developed for abandoning the former three things."
(Antidotes for bad conduct.)
AN 6.109 Vitakkasutta: Thoughts
"Bhikkhus, there are these three things. What three? (1) Sensual thought, (2) thought of ill will, and (3) thought of harming. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The thought of renunciation is to be developed for abandoning sensual thought. (5) The thought of good will is to be developed for abandoning the thought of ill Will. (6) The thought of harmlessness is to be developed for abandoning the thought of harming. These three things are to be developed for abandoning the former three things."
(Antidotes for bad thoughts.)
AN 6.110 Sannasutta: Perceptions
"Bhikkhus, there are these three things. What three? (1) Sensual perception, (2) perception of ill will, and (3) perception of harming. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The perception of renunciation is to be developed for abandoning sensual perception. (5) The perception of good will is to be developed for abandoning the perception of ill will. (6) The perception of harmlessness is to be developed for abandoning the perception of harming. These three things are to be developed for abandoning the former three things."
(Antidotes for harmful perceptions.)
AN 6.111 Dhatusutta: Elements
"Bhikkhus, there are these three things. What three? (1) The sensual element, (2) the element of ill will, and (3) the element of harming. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The element of renunciation is to be developed for abandoning the sensual element. (5) The element of good will is to be developed for abandoning the element of ill will. (6) The element of harmlessness is to be developed for abandoning the element of harming. These three things are to be developed for abandoning the former three things."
(Antidotes for harmful properties.)
AN 6.112 Assadasutta: Gratification
"Bhikkhus, there are these three things. What three? (1) The view of gratification, (2) the view of self, and (3) wrong view . These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The perception of impermanence is to be developed for abandoning the view of gratification. (5) The perception of non-self is to be developed for abandoning the view of self. (6) Right view is to be developed for abandoning wrong view. These three things are to be developed for abandoning the former three things."
(Antidotes for views of gratification, self, and wrong views.)
AN 6.113 Aratisutta: Discontent
"Bhikkhus, there are these three things. What three? (1) Discontent, (2) harmfulness, and (3) conduct contrary to the Dhamma. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Altruistic joy is to be developed for abandoning discontent. (5) Harmlessness is to be developed for abandoning harm fulness. (6) Conduct in accordance with the Dhamma is to be developed for abandoning conduct contrary to the Dhamma. These three things are to be developed for abandoning the former three things."
(Antidotes for discontent, cruelty, and misconduct.)
AN 6.114 Santutthitasutta: Contentment
"Bhikkhus, there are these three things. What three? (1) Non-contentment, (2) lack of clear comprehension , and (3) strong desires. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Contentment is to be developed for abandoning non-contentment. (5) Clear comprehension is to be developed for abandoning lack of clear comprehension. (6) Fewness o f desires is to be developed for abandoning strong desires. These three things are to be developed for abandoning the former three things."
(Antidotes for discontent, unawareness, and desire.)
AN 6.115 Dovacassatasutta: Difficult to Correct
"Bhikkhus, there are these three things. What three? (1) Being difficult to correct, (2) bad friendship, and (3) mental distraction. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Being easy to correct is to be developed for abandoning being difficult to correct. (5) Good friendship is to be developed for abandoning bad friendship. (6) Mindfulness of breathing is to be developed for abandoning mental distraction. These three things are to be developed for abandoning the former three things."
(Antidotes for being hard to correct, bad friendship, and distraction.)
AN 6.116 Uddhaccasutta: Restlessness
"Bhikkhus, there are these three things. What three? (1) Restlessness, (2) non-restraint, and (3) heedlessness. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Serenity is to be developed for abandoning restlessness. (5) Restraint is to be developed for abandoning non-restraint. (6) Heedfulness is to be developed for abandoning heedlessness. These three things are to.be developed for abandoning the former three things;"
II. ASCETICISM AN 6.117 Kayanupassisutta: Contemplating the Body
"Bhikkhus, without having abandoned six things, one is incapable of contemplating the body in the body. What six? Delight in work, delight in talk, delight in sleep, delight in company , not guarding the doors of the sense faculties, and being immoderate in eating. Without having abandoned these six things, one is incapable of contemplating the body in the body."
"Bhikkhus, having abandoned six things, one is capable of contemplating the body in the body. What six? Delight in work . . . being immoderate in eating. Having abandoned these six things, one is capable of contemplating the body in the body ."
(Things that enable or obstruct meditation on the body.)
AN 6.118 Dhammanupassisutta: Contemplating the Body Internally, Etc.
"Bhikkhus, without having abandoned six things, one is incapable of contemplating the body in the body internally . . . externally ... both internally and externally.. . contemplating feelings in feelings . . . internally . . . externally . . . both internally and externally . . . contemplating mind in mind . . . internally. . . externally .. .both internally and externally . . . contemplating phenomena in phenomena . . . internally . . . externally . . . both internally and externally. What six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, and being immoderate in eating. Without having abandoned these six things, one is incapable of contemplating phenomena in phenomena both internally and externally. "
"Bhikkhus, by having abandoned six things, one is capable of contemplating phenomena in phenomena both internally and externally. What six? Delight in work . . . being immoderate in eating. By having abandoned these six things, one is capable of contemplating phenomena in phenomena both internally and externally."
(Things that enable or obstruct meditation on various things.) AN 6.119 Tapussasutta: Tapussa
"Bhikkhus, possessing six qualities, the householder Tapussa has reached certainty about the Tathagata and become a seer of the deathless, one who lives having realized the deathless. What six? Unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Sangha, noble virtuous behavior, noble knowledge, and noble liberation. Possessing these six qualities, the householder Tapussa has reached certainty about the Tathagata and become a seer of the deathless, one who. lives having realized the deathless.
(Possessing six qualities, the householder Tapussa sees the Dhamma.)
AN 6.120 -139Bhallikadisutta: Bhallika, Etc.
"Bhikkhus, possessing six qualities, the householder Bhallika. . . the householder Sudatta Anathapindika. . , the householder Citta of Macchikasanda . . . the householder Hatthaka of Alavi. . . the householder Mahanama the Sakyan . .. the householder Ugga of Vesali. . . the householder Uggata . . . the householder Sura of Ambattha . . . the householder jivaka Komarabhacca . . . the householder Nakulapita.. the householder Tavakannika . . . the householder Purana - the householder Isidatta .. . the householder Sandhana . . . the householder Vijaya . . . the householder Vajjiyamahita . . . the householder Mendaka . . . the lay follower Vasettha. . . the lay follower Arittha . . . the lay follower Saragga has reached certainty about the Tathagata and become a seer of the deathless, one who lives having realized the deathless. What six?"
Unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Sangha, noble virtuous behavior, noble knowledge, and noble liberation. Possessing these six qualities, the householder Saragga has reached certainty about the Tathagata and become a seer of the death less, one who lives having realized the deathless.
(Possessing six qualities, various householders see the Dhamma.) III. Lust and so forth repetition series
AN 6.140 "Bhikkhus, for direct knowledge of lust, six things are to be developed . What six? The unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, the unsurpassed service, and the unsurpassed recollection. For direct knowledge of lust, these six things are to be developed ."
AN 6.141
"Bhikkhus, for direct knowledge of lust, six things are to be developed. What 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. For direct knowledge of lust, these six things are to be developed ."
AN 6.142
"Bhikkhus, for direct knowledge of lust, six things are to be developed. What six? The perception of impermanence, the perception of suffering in what is impermanent, the perception of non -self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation. For direct knowledge of lust, these six things are to be developed ."
AN 6.143 —169
"Bhikkhus, for full understanding of lust... for the utter destruction.... for the abandoning... for the destruction ... for the vanishing ... for the fading away... for the cessation... for the giving up ... for the relinquishment of lust... these six things are to be developed."
AN 6.170 -649
"Bhikkhus, for direct knowledge ... for full understanding . . . for the utter destruction . . . for the abandoning . . . for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up ... for the relinquishment of hatred . . . of delusion . . . of anger. . . of hostility . . . of denigration . . . of insolence . . . of envy . . . of miserliness . . . of deceitfulness . . . of craftiness . . . of obstinacy. . . of vehemence . . . of conceit. . . of arrogance . . . of intoxication.. . of heedlessness— these six things are to be developed."
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)