AN6.1
Numbered Discourses 6.1
- Worthy of Offerings
Worthy of Offerings (1st)
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said.
AN6.2
Numbered Discourses 6.2
- Worthy of Offerings
Worthy of Offerings (2nd)
“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
They understand the minds of other beings and individuals, having encompassed them with their own mind.
They understand mind with greed as ‘mind with greed’,
and mind without greed as ‘mind without greed’.
They understand mind with hate …
mind without hate …
mind with delusion …
mind without delusion …
constricted mind …
scattered mind …
expansive mind …
unexpansive mind …
mind that is not supreme …
mind that is supreme …
mind immersed in samādhi …
mind not immersed in samādhi …
freed mind …
They understand unfreed mind as ‘unfreed mind’.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.
They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.3
Numbered Discourses 6.3
- Worthy of Offerings
Faculties
“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.4
Numbered Discourses 6.4
- Worthy of Offerings
Powers
“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.5
Numbered Discourses 6.5
- Worthy of Offerings
The Thoroughbred (1st)
“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.
What six?
It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful.
A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.
In the same way, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and ideas.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.6
Numbered Discourses 6.6
- Worthy of Offerings
The Thoroughbred (2nd)
“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.
What six?
It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s strong.
A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.
In the same way, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and ideas.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.7
Numbered Discourses 6.7
- Worthy of Offerings
The Thoroughbred (3rd)
“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.
What six?
It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s fast.
A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.
In the same way, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and ideas.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.8
Numbered Discourses 6.8
- Worthy of Offerings
Unsurpassable
“Mendicants, these six things are unsurpassable.
What six?
The unsurpassable seeing, listening, acquisition, training, service, and recollection.
These are the six unsurpassable things.”
AN6.9
Numbered Discourses 6.9
- Worthy of Offerings
Topics for Recollection
“Mendicants, there are these six topics for recollection.
What six?
The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
These are the six topics for recollection.”
AN6.10
Numbered Discourses 6.10
- Worthy of Offerings
With Mahānāma
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?”
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation.
Firstly, a noble disciple recollects the Realized One:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving, based on the Realized One.
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
This is called
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha.
Furthermore, a noble disciple recollects the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …
This is called
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching.
Furthermore, a noble disciple recollects the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
This is called
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha.
Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
This is called
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics.
Furthermore, a noble disciple recollects their generosity:
‘I’m so fortunate, so very fortunate!
Among people full of the stain of stinginess I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …
This is called
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity.
Furthermore, a noble disciple recollects the deities:
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving, based on the deities.
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi.
This is called
a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the deities.
When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.”
AN6.11
Numbered Discourses 6.11
- Warm-hearted
Warm-hearted (1st)
“Mendicants, there are these six warm-hearted qualities.
What six?
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This too is a warm-hearted quality.
These are the six warm-hearted qualities.”
AN6.12
Numbered Discourses 6.12
- Warm-hearted
Warm-hearted (2nd)
“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
What six?
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”
AN6.13
Numbered Discourses 6.13
- Warm-hearted
Elements of Escape
“Mendicants, there are these six elements of escape.
What six?
Take a mendicant who says:
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Yet somehow ill will still occupies my mind.’
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
yet somehow ill will still occupies the mind.
For it is the heart’s release by love that is the escape from ill will.’
Take another mendicant who says:
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Yet somehow the thought of harming still occupies my mind.’
They should be told, ‘Not so, venerable! …
For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Take another mendicant who says:
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Yet somehow discontent still occupies my mind.’
They should be told, ‘Not so, venerable! …
For it is the heart’s release by rejoicing that is the escape from discontent.’
Take another mendicant who says:
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Yet somehow desire still occupies my mind.’
They should be told, ‘Not so, venerable! …
For it is the heart’s release by equanimity that is the escape from desire.’
Take another mendicant who says:
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Yet somehow my consciousness still follows after signs.’
They should be told, ‘Not so, venerable! …
For it is the signless release of the heart that is the escape from all signs.’
Take another mendicant who says:
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
Yet somehow the dart of doubt and indecision still occupies my mind.’
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
yet somehow the dart of doubt and indecision still occupies the mind.
For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
These are the six elements of escape.”
AN6.14
Numbered Discourses 6.14
- Warm-hearted
A Good Death
There Sāriputta addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Sāriputta said this:
“A mendicant lives life so as to not have a good death.
And how do they live life so as to not have a good death?
Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.
A mendicant who lives life like this does not have a good death.
This is called
a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering.
A mendicant lives life so as to have a good death.
And how do they live life so as to have a good death?
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.
A mendicant who lives life like this has a good death.
This is called
a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
A beast who likes to proliferate,
enjoying proliferation,
fails to win extinguishment,
the supreme sanctuary from the yoke.
But one who gives up proliferation,
enjoying the state of non-proliferation,
wins extinguishment,
the supreme sanctuary from the yoke.”
AN6.15
Numbered Discourses 6.15
- Warm-hearted
Regret
There Sāriputta addressed the mendicants:
“As a mendicant makes their bed, so they must lie in it, and die tormented by regrets.
And how do they die tormented by regrets?
Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.
A mendicant who makes their bed like this must lie in it, and die tormented by regrets.
This is called
a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering.
As a mendicant makes their bed, so they must lie in it, and die free of regrets.
And how do they die free of regrets?
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.
A mendicant who makes their bed like this must lie in it, and die free of regrets.
This is called
a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
A beast who likes to proliferate,
enjoying proliferation,
fails to win extinguishment,
the supreme sanctuary from the yoke.
But one who gives up proliferation,
enjoying the state of non-proliferation,
wins extinguishment,
the supreme sanctuary from the yoke.”
AN6.16
Numbered Discourses 6.16
- Warm-hearted
Nakula’s Father
At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.
Now at that time the householder Nakula’s father was sick, suffering, gravely ill.
Then the housewife Nakula’s mother said to him:
“Householder, don’t pass away with concerns.
Such concern is suffering,
and it’s criticized by the Buddha.
Householder, you might think:
‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’
But you should not see it like this.
I’m skilled at spinning cotton and carding wool.
I’m able to provide for the children and keep up the household carpets.
So householder, don’t pass away with concerns …
Householder, you might think:
‘When I’ve gone, the housewife Nakula’s mother will take another husband.’
But you should not see it like this.
Both you and I know that we have remained chaste while at home for the past sixteen years.
So householder, don’t pass away with concerns …
Householder, you might think:
‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’
But you should not see it like this.
When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more.
So householder, don’t pass away with concerns …
Householder, you might think:
‘The housewife Nakula’s mother won’t fulfill ethics.’
But you should not see it like this.
I am one of those white-robed disciples of the Buddha who fulfills their ethics.
For whoever doubts this, that Blessed One, the perfected one, the fully awakened Buddha is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask.
So householder, don’t pass away with concerns …
Householder, you might think:
‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’
But you should not see it like this.
I am one of those white-robed disciples of the Buddha who has internal serenity of heart.
For whoever doubts this, that Blessed One is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask.
So householder, don’t pass away with concerns …
Householder, you might think:
‘The housewife Nakula’s mother has not found a footing, a firm footing, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’
But you should not see it like this.
I am one of those white-robed disciples of the Buddha who has found a footing, a firm footing, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions.
For whoever doubts this, that Blessed One is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask.
So householder, don’t pass away with concerns.
Such concern is suffering,
and it’s criticized by the Buddha.”
And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot.
And that’s how Nakula’s father recovered from that illness.
Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“You’re fortunate, householder, so very fortunate,
to have the housewife Nakula’s mother advise and instruct you out of kindness and sympathy.
She is one of those white-robed disciples of the Buddha who fulfills their ethics.
She is one of those white-robed disciples of the Buddha who has internal serenity of heart.
She is one of those white-robed disciples of the Buddha who has found a footing, a firm footing, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions.
You’re fortunate, householder, so very fortunate,
to have the housewife Nakula’s mother advise and instruct you out of kindness and sympathy.”
AN6.17
Numbered Discourses 6.17
- Warm-hearted
Sleep
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out.
Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side.
Venerables Mahāmoggallāna,
Mahākassapa,
Mahākaccāna,
Mahākoṭṭhita,
Mahācunda,
Mahākappina,
Anuruddha,
Revata,
and Ānanda did the same.
The Buddha spent much of the night sitting in meditation, then rose from his seat and entered his dwelling.
And soon after the Buddha left those venerables each went to their own dwelling.
But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring.
The Buddha saw them doing this, with his clairvoyance that is purified and superhuman.
He went to the assembly hall, sat down on the seat spread out,
and addressed the mendicants:
“Mendicants, where is Sāriputta?
Where are Mahāmoggallāna,
Mahākassapa,
Mahākaccāna,
Mahākoṭṭhita,
Mahācunda,
Mahākappina,
Anuruddha,
Revata,
and Ānanda?
Where have these senior disciples gone?”
“Soon after the Buddha left those venerables each went to their own dwelling.”
“So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring?
What do you think, mendicants?
Have you ever seen or heard
of an anointed aristocratic king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?”
“No, sir.”
“Good, mendicants!
I too have never seen or heard of such a thing.
What do you think, mendicants?
Have you ever seen or heard
of an appointed official …
a hereditary official …
a general …
a village chief …
or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?”
“No, sir.”
“Good, mendicants!
I too have never seen or heard of such a thing.
What do you think, mendicants?
Have you ever seen or heard
of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.”
“No, sir.”
“Good, mendicants!
I too have never seen or heard of such a thing.
So you should train like this:
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’
That’s how you should train.”
AN6.18
Numbered Discourses 6.18
- Warm-hearted
A Fish Dealer
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.
While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself.
Seeing this he left the road, sat at the root of a tree on the seat spread out,
and addressed the mendicants:
“Mendicants, do you see that fish dealer selling fish that he killed himself?”
“Yes, sir.”
“What do you think, mendicants?
Have you ever seen or heard
of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No, sir.”
“Good, mendicants!
I too have never seen or heard of such a thing.
Why is that?
Because when the fish are led to the slaughter he regards them with bad intentions.
What do you think, mendicants?
Have you ever seen or heard
of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No, sir.”
“Good, mendicants!
I too have never seen or heard of such a thing.
Why is that?
Because when the cattle are led to the slaughter he regards them with bad intentions.
What do you think, mendicants?
Have you ever seen or heard
of a butcher of sheep …
a butcher of pigs …
a butcher of poultry …
or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No, sir.”
“Good, mendicants!
I too have never seen or heard of such a thing.
Why is that?
Because when the deer are led to the slaughter he regards them with bad intentions.
By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune.
How much worse is someone who regards human beings brought to the slaughter with bad intentions!
This will be for their lasting harm and suffering.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”
AN6.19
Numbered Discourses 6.19
- Warm-hearted
Mindfulness of Death (1st)
At one time the Buddha was staying at Ñātika in the brick house.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.
But do you develop mindfulness of death?”
When he said this, one of the mendicants said to the Buddha,
“Sir, I develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to eat a meal of almsfood, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
Another mendicant said to the Buddha,
“Sir, I too develop mindfulness of death.”
“But mendicant, how do you develop it?”
“In this case, sir, I think:
‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
That’s how I develop mindfulness of death.”
When this was said, the Buddha said to those mendicants:
“As to the mendicants who develop mindfulness of death by wishing
to live for a day and night …
or to live for a day …
or to live as long as it takes to eat a meal of almsfood …
or to live as long as it takes to chew and swallow four or five mouthfuls—
these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements.
But as to the mendicants who develop mindfulness of death by wishing
to live as long as it takes to chew and swallow a single mouthful …
or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out—
these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements.
So you should train like this:
‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’
That’s how you should train.”
AN6.20
Numbered Discourses 6.20
- Warm-hearted
Mindfulness of Death (2nd)
At one time the Buddha was staying at Ñātika in the brick house.
There the Buddha addressed the mendicants:
“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.
And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, with freedom from death as its objective and culmination?
As day passes by and night draws close, a mendicant reflects:
‘I might die of many causes.
A snake might bite me, or a scorpion or centipede might sting me.
And if I died from that it would be an obstacle to my progress.
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.
And if I died from that it would be an obstacle to my progress.’
That mendicant should reflect:
‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die tonight?’
Suppose that, upon checking, a mendicant knows that
there are such bad, unskillful qualities. Then in order to give them up they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …
But suppose that, upon checking, a mendicant knows that
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.
Or else, as night passes by and day draws close, a mendicant reflects:
‘I might die of many causes.
A snake might bite me, or a scorpion or centipede might sting me.
And if I died from that it would be an obstacle to my progress.
Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds.
And if I died from that it would be an obstacle to my progress.’
That mendicant should reflect:
‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to my progress if I die today?’
Suppose that, upon checking, a mendicant knows that
there are such bad, unskillful qualities. Then in order to give them up they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness.
In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …
But suppose that, upon checking, a mendicant knows that
there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities.
Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It has freedom from death as its objective and culmination.”
AN6.21
Numbered Discourses 6.21
- Unsurpassable
At Sāma Village
At one time the Buddha was staying in the land of the Sakyans near the little village of Sāma, by a lotus pond.
Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him,
“Sir, three qualities lead to the decline of a mendicant.
What three?
Relishing work, talk, and sleep.
These three qualities lead to the decline of a mendicant.”
That is what that deity said,
and the Teacher concurred.
Then that deity, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:
“It’s unfortunate for those of you who even the deities know are declining in skillful qualities.
I will teach you three more qualities that lead to decline.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“And what, mendicants, are three qualities that lead to decline?
Enjoyment of company, being hard to admonish, and having bad friends.
These three qualities lead to decline.
Whether in the past, future, or present, all those who decline in skillful qualities do so because of these six qualities.”
AN6.22
Numbered Discourses 6.22
- Unsurpassable
Non-decline
“Mendicants, I will teach you these six principles that prevent decline. …
And what, mendicants, are the six principles that prevent decline?
Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends.
These six qualities prevent decline.
Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities.”
AN6.23
Numbered Discourses 6.23
- Unsurpassable
Dangers
“‘Danger’, mendicants, is a term for sensual pleasures.
‘Suffering’,
‘disease’,
‘boil’,
‘chain’,
and ‘bog’ are terms for sensual pleasures.
And why is ‘danger’ a term for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in this life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
And why are ‘suffering’,
‘disease’,
‘boil’,
‘chain’,
and ‘bog’ terms for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in this life or in lives to come. That is why these are terms for sensual pleasures.
Danger, suffering, disease, boils,
and chains and bogs both.
These describe the sensual pleasures
to which ordinary people are attached.
Seeing the danger in grasping,
the origin of birth and death,
the unattached are freed
with the ending of birth and death.
Happy, they’ve come to a safe place,
quenched in this very life.
They’ve gone beyond all enmities and fears,
and risen above all suffering.”
AN6.24
Numbered Discourses 6.24
- Unsurpassable
The Himalaya
“Mendicants, a mendicant who has six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance!
What six?
It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in positivity for immersion, skilled in the territory of immersion, and skilled in projecting the mind purified by immersion.
A mendicant who possesses these six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance!”
AN6.25
Numbered Discourses 6.25
- Unsurpassable
Topics for Recollection
“Mendicants, there are these six topics for recollection.
What six?
Firstly, a noble disciple recollects the Realized One:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Greed’ is a term for the five kinds of sensual stimulation.
Relying on this, some sentient beings are purified in this way.
Furthermore, a noble disciple recollects the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects their generosity:
‘I’m so fortunate, so very fortunate!
Among people full of the stain of stinginess I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects the deities:
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Greed’ is a term for the five kinds of sensual stimulation.
Relying on this, some sentient beings are purified in this way.
These are the six topics for recollection.”
AN6.26
Numbered Discourses 6.26
- Unsurpassable
With Mahākaccāna
There Mahākaccāna addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Venerable Mahākaccāna said this:
“It’s incredible, reverends,
it’s amazing!
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
What six?
Firstly, a noble disciple recollects the Realized One:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Greed’ is a term for the five kinds of sensual stimulation.
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.
Relying on this, some sentient beings become pure in this way.
Furthermore, a noble disciple recollects the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects their generosity:
‘I’m so fortunate, so very fortunate!
Among people full of the stain of stinginess I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …
Furthermore, a noble disciple recollects the deities:
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.
‘Greed’ is a term for the five kinds of sensual stimulation.
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.
Relying on this, some sentient beings become pure in this way.
It’s incredible, reverends, it’s amazing!
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”
AN6.27
Numbered Discourses 6.27
- Unsurpassable
Proper Occasions (1st)
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, how many occasions are there for going to see an esteemed mendicant?”
“Mendicant, there are six occasions for going to see an esteemed mendicant.
What six?
Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say:
‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.
Venerable, please teach me how to give up sensual desire.’
Then that esteemed mendicant teaches them how to give up sensual desire.
This is the first occasion for going to see an esteemed mendicant.
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …
This is the second occasion for going to see an esteemed mendicant.
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness …
This is the third occasion for going to see an esteemed mendicant.
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse …
This is the fourth occasion for going to see an esteemed mendicant.
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt …
This is the fifth occasion for going to see an esteemed mendicant.
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements without delay. On that occasion they should go to an esteemed mendicant and say:
‘I don’t understand what kind of meditation to focus on in order to end the defilements without delay.
Venerable, please teach me how to end the defilements.’
Then that esteemed mendicant teaches them how to end the defilements.
This is the sixth occasion for going to see an esteemed mendicant.
These are the six occasions for going to see an esteemed mendicant.”
AN6.28
Numbered Discourses 6.28
- Unsurpassable
Proper Occasions (2nd)
At one time several senior mendicants were staying near Varanasi in the deer park at Isipatana.
Then after the meal, on their return from almsround, this discussion came up among them while sitting together in the pavilion.
“Reverends, how many occasions are there for going to see an esteemed mendicant?”
When this was said, one of the mendicants said to the senior mendicants:
“Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and bring mindfulness to the present. That is the proper occasion for going to see an esteemed mendicant.”
When this was said, one of the mendicants said to that mendicant:
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.
For at that time the fatigue from walking and from eating has not faded away.
There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch, set their body straight, and bring mindfulness to the present. That is the proper occasion for going to see an esteemed mendicant.”
When this was said, one of the mendicants said to that mendicant:
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.
For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day.
There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and bring mindfulness to the present. That is the proper occasion for going to see an esteemed mendicant.”
When this was said, one of the mendicants said to that mendicant:
“Reverend, that’s not the proper occasion for going to see an esteemed mendicant.
For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.”
When this was said, Venerable Mahākaccāna said to those senior mendicants:
“Reverends, I have heard and learned this in the presence of the Buddha:
‘Mendicant, there are six occasions for going to see an esteemed mendicant.
What six?
Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say:
“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen.
Venerable, please teach me how to give up sensual desire.”
Then that esteemed mendicant teaches them how to give up sensual desire.
This is the first occasion for going to see an esteemed mendicant.
Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will …
dullness and drowsiness …
restlessness and remorse …
doubt …
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements without delay. On that occasion they should go to an esteemed mendicant and say,
“I don’t understand what kind of meditation to focus on in order to end the defilements without delay.
Venerable, please teach me how to end the defilements.”
Then that esteemed mendicant teaches them how to end the defilements.
This is the sixth occasion for going to see an esteemed mendicant.’
Reverends, I have heard and learned this in the presence of the Buddha:
‘These are the six occasions for going to see an esteemed mendicant.’”
AN6.29
Numbered Discourses 6.29
- Unsurpassable
With Udāyī
Then the Buddha said to Udāyī,
“Udāyī, how many topics for recollection are there?”
When he said this, Udāyī kept silent.
And a second time …
and a third time, the Buddha said to him,
“Udāyī, how many topics for recollection are there?”
And a second time and a third time Udāyī kept silent.
Then Venerable Ānanda said to Venerable Udāyī,
“Reverend Udāyī, the Teacher is addressing you.”
“Reverend Ānanda, I hear the Buddha.
It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
This is a topic for recollection.”
Then the Buddha said to Venerable Ānanda:
“Ānanda, I know that
this futile man Udāyī is not committed to the higher mind.
Ānanda, how many topics for recollection are there?”
“Sir, there are five topics for recollection.
What five?
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption.
When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life.
Furthermore, a mendicant focuses on the perception of light, focusing on the perception of day regardless of whether it’s night or day.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.
Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire.
Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
They’d compare it with their own body:
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, hounds, jackals, and many kinds of little creatures.
They’d compare it with their own body:
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews …
A skeleton without flesh but smeared with blood, and held together by sinews …
A skeleton rid of flesh and blood, held together by sinews …
Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.
They’d compare it with their own body:
‘This body is also of that same nature, that same kind, and cannot go beyond that.’
When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements.
These are the five topics for recollection.”
“Good, good, Ānanda.
Well then, Ānanda, you should also remember this sixth topic for recollection.
In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and focuses on work mindfully.
When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.”
AN6.30
Numbered Discourses 6.30
- Unsurpassable
Unsurpassable
“Mendicants, these six things are unsurpassable.
What six?
The unsurpassable seeing, listening, acquisition, training, service, and recollection.
And what is the unsurpassable seeing?
Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice.
There is such a seeing, I don’t deny it.
That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
The unsurpassable seeing is when someone with settled faith and fondness, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
This is called the unsurpassable seeing.
Such is the unsurpassable seeing.
But what of the unsurpassable hearing?
Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice.
There is such a hearing, I don’t deny it.
That hearing … doesn’t lead to extinguishment.
The unsurpassable hearing is when someone with settled faith and fondness, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. …
This is called the unsurpassable hearing.
Such is the unsurpassable seeing and hearing.
But what of the unsurpassable acquisition?
Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice.
There is such an acquisition, I don’t deny it.
That acquisition … doesn’t lead to extinguishment.
The unsurpassable acquisition is when someone with settled faith and fondness, sure and devoted, acquires faith in a Realized One or their disciple. …
This is called the unsurpassable acquisition.
Such is the unsurpassable seeing, hearing, and acquisition.
But what of the unsurpassable training?
Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice.
There is such a training, I don’t deny it.
That training … doesn’t lead to extinguishment.
The unsurpassable training is when someone with settled faith and fondness, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. …
This is called the unsurpassable training.
Such is the unsurpassable seeing, hearing, acquisition, and training.
But what of the unsurpassable service?
Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice.
There is such service, I don’t deny it.
That service … doesn’t lead to extinguishment.
The unsurpassable service is when someone with settled faith and fondness, sure and devoted, serves a Realized One or their disciple. …
This is called the unsurpassable service.
Such is the unsurpassable seeing, listening, acquisition, training, and service.
But what of the unsurpassable recollection?
Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice.
There is such recollection, I don’t deny it.
That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
The unsurpassable recollection is when someone with settled faith and fondness, sure and devoted, recollects a Realized One or their disciple. …
This is called the unsurpassable recollection.
These are the six unsurpassable things.
They’ve gained the unsurpassed seeing,
the unsurpassed hearing,
and the unsurpassable acquisition.
They enjoy the unsurpassable training
and serve with care.
Then they develop recollection
connected with seclusion,
which is safe, and leads to freedom from death.
They rejoice in diligence,
alert and ethically restrained.
And in time they arrive
at the place where suffering ceases.”
AN6.31
Numbered Discourses 6.31
- Deities
A Trainee
“These six things lead to the decline of a mendicant trainee.
What six?
They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much.
These six things lead to the decline of a mendicant trainee.
These six things don’t lead to the decline of a mendicant trainee.
What six?
They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much.
These six things don’t lead to the decline of a mendicant trainee.”
AN6.32
Numbered Discourses 6.32
- Deities
Non-decline (1st)
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Sir, these six things don’t lead to the decline of a mendicant.
What six?
Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for diligence, and for hospitality.
These six things don’t lead to the decline of a mendicant.”
That is what that deity said,
and the Teacher concurred.
Then that deity, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:
“Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
a mendicant who respects diligence
and hospitality
can’t decline,
and has drawn near to extinguishment.”
AN6.33
Numbered Discourses 6.33
- Deities
Non-decline (2nd)
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘Sir, these six things don’t lead to the decline of a mendicant.
What six?
Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for conscience, and for prudence.
These six things don’t lead to the decline of a mendicant.’
That is what that deity said.
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
One respectful of the Teacher and the teaching,
keenly respecting the Saṅgha;
endowed with conscience and prudence,
reverential and respectful—
it is impossible for them to decline;
they have drawn near to extinguishment.”
AN6.34
Numbered Discourses 6.34
- Deities
With Mahāmoggallāna
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind,
“Which gods know that they are
stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening?”
Now, at that time a monk named Tissa had recently passed away and been reborn in a realm of divinity.
There they knew that
The divinity Tissa was very mighty and powerful.
And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that realm of divinity.
Tissa saw Moggallāna coming off in the distance,
and said to him,
“Come, my good fellow Moggallāna! Welcome, my good fellow!
It’s been a long time since you took the opportunity to come here.
Sit, my good Moggallāna, this seat is for you.”
Moggallāna sat down on the seat spread out.
Then Tissa bowed to Moggallāna and sat to one side.
Moggallāna said to him,
“Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening?”
“The gods of the four great kings know this.”
“But do all of them know this?”
“No, my good Moggallāna, not all of them.
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
“But Tissa, is it only the gods of the four great kings who know that they are stream-enterers, or do the gods of the thirty-three …
the gods of Yama …
the joyful gods …
the gods who love to create …
and the gods who control what is created by others know that they are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening?”
“The gods of these various classes know this.”
“But do all of them know this?”
“No, my good Moggallāna, not all of them.
Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers.
But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
Moggallāna approved and agreed with what the divinity Tissa said. Then, as easily as a strong person would extend or contract their arm, he vanished from that realm of divinity and reappeared in Jeta’s Grove.
AN6.35
Numbered Discourses 6.35
- Deities
Things That Play a Part in Realization
“These six things play a part in realization.
What six?
The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
These are the six things that play a part in realization.”
AN6.36
Numbered Discourses 6.36
- Deities
Roots of Dispute
“Mendicants, there are these six roots of dispute.
What six?
Firstly, a mendicant is irritable and acrimonious.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.
If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.
If you don’t see it, you should practice so that it doesn’t come up in the future.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
Furthermore, a mendicant is offensive and contemptuous …
They’re jealous and stingy …
They’re devious and deceitful …
They have corrupt wishes and wrong view …
They’re attached to their own views, holding them tight, and refusing to let go.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.
If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.
If you don’t see it, you should practice so that it doesn’t come up in the future.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
These are the six roots of dispute.”
AN6.37
Numbered Discourses 6.37
- Deities
A Gift With Six Factors
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna.
The Buddha saw her doing this, with his clairvoyance that is purified and superhuman,
and he addressed the mendicants:
“This Veḷukaṇṭakī, Nanda’s mother, is preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna.
And how does a religious donation have six factors?
Three factors apply to the donor and three to the recipients.
What three factors apply to the donor?
It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted.
These three factors apply to the donor.
What three factors apply to the recipients?
It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them.
These three factors apply to the recipients.
Thus three factors apply to the donor and three to the recipients.
That’s how a religious donation has six factors.
It’s not easy to grasp the merit of such a six-factored donation by saying that
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
It’s like trying to grasp how much water is in the ocean. It’s not easy to say
how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
It’s simply reckoned as an incalculable, immeasurable, great mass of water.
In the same way, it’s not easy to grasp the merit of such a six-factored donation …
A good mood before giving,
confidence while giving,
feeling uplifted after giving:
this is the perfect sacrifice.
Free of greed, free of hate,
free of delusion, undefiled;
this is the field for the perfect sacrifice,
the disciplined spiritual practitioners.
After rinsing,
you give with your own hands.
This sacrifice is very fruitful
for both yourself and others.
When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world.”
AN6.38
Numbered Discourses 6.38
- Deities
One’s Own Volition
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, this is my doctrine and view:
One does not act of one’s own volition, nor does one act of another’s volition.”
“Brahmin, may I never see or hear of anyone holding such a doctrine or view!
How on earth can someone who comes and goes on his own say that
one does not act of one’s own volition, nor does one act of another’s volition?
What do you think, brahmin, is there an element of initiative?”
“Yes, sir.”
“Since this is so, do we find sentient beings who initiate activity?”
“Yes, sir.”
“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.
What do you think, brahmin, is there an element of persistence …
exertion …
strength …
endurance …
exertion?”
“Yes, sir.”
“Since this is so, do we find sentient beings who have exertion?”
“Yes, sir.”
“Since there is an element of exertion, and sentient beings who have exertion are found, sentient beings act of their own volition or that of another.
Brahmin, may I never see or hear of anyone holding such a doctrine or view!
How on earth can someone who comes and goes on his own say that
one does not act of one’s own volition, nor does one act of another’s volition?”
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
AN6.39
Numbered Discourses 6.39
- Deities
Sources
“Mendicants, there are these three sources that give rise to deeds.
What three?
Greed, hate, and delusion are sources that give rise to deeds.
Greed doesn’t give rise to contentment.
Rather, greed just gives rise to greed.
Hate doesn’t give rise to love.
Rather, hate just gives rise to hate.
Delusion doesn’t give rise to understanding.
Rather, delusion just gives rise to delusion.
It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found.
Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found.
These are three sources that give rise to deeds.
Mendicants, there are these three sources that give rise to deeds.
What three?
Contentment, love, and understanding are sources that give rise to deeds.
Contentment doesn’t give rise to greed.
Rather, contentment just gives rise to contentment.
Love doesn’t give rise to hate.
Rather, love just gives rise to love.
Understanding doesn’t give rise to delusion.
Rather, understanding just gives rise to understanding.
It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found.
Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found.
These are three sources that give rise to deeds.”
AN6.40
Numbered Discourses 6.40
- Deities
With Kimbila
So I have heard.
At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One.
This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”
“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One.
This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”
AN6.41
Numbered Discourses 6.41
- Deities
A Tree Trunk
So I have heard.
At one time Venerable Sāriputta was staying near Rājagaha, on the Vulture’s Peak Mountain.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk,
and he addressed the mendicants,
“Reverends, do you see this large tree trunk?”
“Yes, reverend.”
“If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth.
Why is that?
Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth.
If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. …
Or they could determine it to be nothing but fire …
Or they could determine it to be nothing but air …
Or they could determine it to be nothing but beautiful …
Or they could determine it to be nothing but ugly.
Why is that?
Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.”
AN6.42
Numbered Discourses 6.42
- Deities
With Nāgita
So I have heard.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
He stayed in a forest near Icchānaṅgala.
The brahmins and householders of Icchānaṅgala heard:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.
He has this good reputation:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
Then the Buddha said to Nāgita,
“Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”
“Nāgita, may I never become famous. May fame not come to me.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Sir, may the Blessed One please relent now! May the Holy One relent!
Now is the time for the Buddha to relent.
Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.
It’s like when the heavens rain heavily and the water flows downhill.
In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.
Why is that?
Because of the Buddha’s ethics and wisdom.”
“Nāgita, may I never become famous. May fame not come to me.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
Take a mendicant living within a village who I see sitting immersed in samādhi.
I think to myself:
‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’
So I’m not pleased that that mendicant is living within a village.
Take a mendicant in the wilderness who I see sitting nodding in meditation.
I think to myself:
‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’
So I’m pleased that that mendicant is living in the wilderness.
Take a mendicant in the wilderness who I see sitting without being immersed in samādhi.
I think to myself:
‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’
So I’m pleased that that mendicant is living in the wilderness.
Take a mendicant in the wilderness who I see sitting immersed in samādhi.
I think to myself:
‘Now this venerable will free the unfreed mind or preserve the freed mind.’
So I’m pleased that that mendicant is living in the wilderness.
Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest.
They come down to villages, towns, and capital cities and make their home there.
So I’m not pleased that that mendicant is living within a village.
Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick.
Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest.
So I’m pleased that that mendicant is living in the wilderness.
Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”
AN6.43
Numbered Discourses 6.43
- About Dhammika
The Giant
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.”
“Yes, sir,” Ānanda replied.
So the Buddha went with Ānanda to the Eastern Monastery.
In the late afternoon the Buddha came out of retreat and addressed Ānanda,
“Come, Ānanda, let’s go to the eastern gate to bathe.”
“Yes, sir,” Ānanda replied.
So the Buddha went with Ānanda to the eastern gate to bathe.
When he had bathed and emerged from the water he stood in one robe drying his limbs.
Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments.
When people saw it they said,
“The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a big body!”
When they said this, Venerable Udāyī said to the Buddha,
“Sir, is it only when they see elephants with such a big, formidable body that people say:
‘A giant, such a giant’? Or do they say it when they see any other creatures with big, formidable bodies?”
“Udāyī, when they see elephants with such a big, formidable body people say:
‘A giant, such a giant!’
And also when they see a horse with a big, formidable body …
When they see a bull with a big, formidable body …
When they see a serpent with a big, formidable body …
When they see a tree with a big, formidable body …
And when they see a human being with such a big, formidable body people say:
‘A giant, such a giant!’
But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.”
“It’s incredible, sir, it’s amazing!
How well said this was by the Buddha:
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.’
And I celebrate the well-spoken words of the Buddha with these verses:
Awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
he loves peace of mind.
Revered by people,
gone beyond all things,
even the gods revere him;
so I’ve heard from the perfected one.
He has transcended all fetters
and escaped from entanglements.
Delighting to renounce sensual pleasures,
he’s freed like lustrous gold from stone.
That giant outshines all,
like the Himalaya beside other mountains.
Of all those named ‘giant’,
he is truly named, supreme.
I shall extol the giant for you,
for he does nothing monstrous.
Gentleness and harmlessness
are two feet of the giant.
Fervor and chastity
are his two other feet.
Faith is the giant’s trunk,
and equanimity his white tusks.
Mindfulness is his neck, his head is wisdom—
inquiry and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.
Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,
the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.
He eats blameless things,
he doesn’t eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.
Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.
A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but water does not stick to it.
Just so the Buddha is born in the world,
and lives in the world,
but the world does not stick to him,
as water does not stick to the lotus.
A great blazing fire
dies down when the fuel runs out.
When the coals have gone out
it’s said to be ‘quenched’.
This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.
Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
being undefiled, will be fully quenched.”
AN6.44
Numbered Discourses 6.44
- About Dhammika
With Migasālā
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat down on the seat spread out.
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him,
“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
My father Purāṇa was chaste, set apart, refraining from the vulgar act of sex.
When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.
But my uncle Isidatta was not chaste; he lived content with his wife.
When he passed away the Buddha declared that, since he too was a once-returner, he was reborn in the host of joyful gods.
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
“You’re right, sister, but that’s how the Buddha declared it.”
Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left.
Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons?
These six individuals are found in the world.
What six?
Take a certain individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.
Take another individual who is gentle and pleasant to be with. And spiritual companions enjoy living together with them.
And they’ve listened and learned and penetrated theoretically and found temporary freedom.
When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.
Judgmental people compare them, saying:
‘This one has just the same qualities as the other, so why is one worse and one better?’
This will be for their lasting harm and suffering.
In this case, the individual who is gentle … and has listened, learned, penetrated theoretically, and found temporary freedom
is better and finer than the other individual.
Why is that?
Because the stream of the teaching carries them along.
But who knows the difference between them except a Realized One?
So, Ānanda, don’t be judgmental about individuals.
Don’t pass judgment on individuals.
Those who pass judgment on individuals harm themselves.
I, or someone like me, may pass judgment on individuals.
Take another individual who is angry and conceited, and from time to time has greedy thoughts.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.
Take another individual who is angry and conceited, and from time to time has greedy thoughts. …
Because the stream of the teaching carries them along. …
When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.
Judgmental people compare them …
I, or someone like me, may pass judgment on people.
Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately.
And they’ve not listened or learned or penetrated theoretically or found even temporary freedom.
When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.
Take another individual who is angry and conceited, and from time to time has the impulse to speak inappropriately.
But they’ve listened and learned and penetrated theoretically and found temporary freedom.
When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.
Judgmental people compare them, saying:
‘This one has just the same qualities as the other, so why is one worse and one better?’
This will be for their lasting harm and suffering.
In this case, the individual who is angry and conceited, but has listened, learned, penetrated theoretically, and found temporary freedom
is better and finer than the other individual.
Why is that?
Because the stream of the teaching carries them along.
But who knows the difference between them except a Realized One?
So, Ānanda, don’t be judgmental about individuals.
Don’t pass judgment on individuals.
Those who pass judgment on individuals harm themselves.
I, or someone like me, may pass judgment on individuals.
Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons?
These six individuals are found in the world.
If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination.
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.
So both individuals were lacking in one respect.”
AN6.45
Numbered Discourses 6.45
- About Dhammika
Debt
“Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning.
Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person fails to pay after getting a warning, they’re prosecuted.
Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“When a poor person fails to pay after being prosecuted, they’re imprisoned.
Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?”
“Yes, sir.”
“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures.
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities
is called poor and penniless in the training of the Noble One.
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind.
This is how they’re in debt, I say.
In order to conceal the bad things they do by way of body, speech, and mind they harbor corrupt wishes.
They wish, plan, speak, and act with the thought: ‘May no one find me out!’
This is how they pay interest, I say.
Good-hearted spiritual companions say this about them:
‘This venerable acts like this, and behaves like that.’
This is how they’re warned, I say.
When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts.
This is how they’re prosecuted, I say.
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm.
I don’t see a single prison that’s as grim, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm.
Poverty is said to be suffering in the world,
and so is being in debt.
A poor person who has fallen into debt
frets even when spending the loan.
And then they’re prosecuted,
or even thrown in jail.
Such imprisonment is true suffering
for someone who prays for pleasure and possessions.
In the same way, in the Noble One’s training
whoever has no faith,
no conscience or prudence,
contemplates bad deeds.
After doing bad things
by way of body,
speech, and mind,
they wish, ‘May no one find me out!’
Their behavior is creepy
by body, speech, and mind.
They pile up bad deeds
on and on, life after life.
That simpleton evildoer,
knowing their own misdeeds,
is a poor person who has fallen into debt,
and frets even when spending the loan.
And when in village or wilderness
they’re prosecuted
by painful mental plans,
which are born of remorse.
That simpleton evildoer,
knowing their own misdeeds,
goes to one of the animal realms,
or is trapped in hell.
Such imprisonment is true suffering,
from which the attentive are released.
With confident heart, they give
with wealth that is properly earned.
That faithful householder of discernment
holds a winning hand on both counts:
welfare and benefit in this life,
and happiness in lives to come.
This is how, for a householder,
merit grows by generosity.
In the same way, in the Noble One’s training,
whoever is grounded in faith,
with conscience and prudence,
wise, and ethically restrained,
is said to live happily
in the Noble One’s training.
After gaining pleasure not of the flesh,
they concentrate on equanimity.
They give up the five hindrances,
constantly energetic,
and enter the absorptions,
unified, alert, and mindful.
Truly knowing in this way
regards the ending of all fetters,
by not grasping in any way,
their mind is rightly freed.
To that unaffected one, rightly freed
with the end of the fetters of continued existence,
the knowledge comes:
‘My freedom is unshakable.’
This is the ultimate knowledge.
This is the supreme happiness.
Sorrowless, stainless, secure:
this is the highest freedom from debt.”
AN6.46
Numbered Discourses 6.46
- About Dhammika
By Mahācunda
So I have heard.
At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
There he addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Venerable Mahācunda said this:
“Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption:
‘They say, “We practice absorption meditation! We practice absorption meditation!” And they meditate and concentrate and contemplate and ruminate.
Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles:
‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.
Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’
In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption.
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
And take a case where mendicants who practice absorption praise only others like them, not mendicants who practice discernment of principles.
In this case the mendicants who practice absorption are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
So you should train like this:
‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption.’
That’s how you should train.
Why is that?
Because it’s rare to find such incredible individuals in the world who have direct meditative experience of the element free of death.
So you should train like this:
‘As mendicants who practice absorption, we will praise mendicants who practice discernment of principles.’
That’s how you should train.
Why is that?
Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.”
AN6.47
Numbered Discourses 6.47
- About Dhammika
Apparent in the Present Life (1st)
And then the wanderer Moḷiyasīvaka went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Sir, they speak of ‘a teaching apparent in the present life’.
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like.
What do you think, Sīvaka?
When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Yes, sir.”
“Since you know this,
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
What do you think, Sīvaka?
When there’s hate …
delusion …
greedy ideas …
hateful ideas …
When there are delusional ideas in you, do you understand ‘I have delusional ideas in me’? And when there are no delusional ideas in you, do you understand ‘I have no delusional ideas in me’?”
“Yes, sir.”
“Since you know this,
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Excellent, sir! Excellent!
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
AN6.48
Numbered Discourses 6.48
- About Dhammika
Apparent in the Present Life (2nd)
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, they speak of ‘a teaching apparent in the present life’.
In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
What do you think, brahmin?
When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?”
“Yes, sir.”
“Since you know this,
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
What do you think, brahmin?
When there’s hate …
delusion …
corruption that leads to physical deeds …
corruption that leads to speech …
When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”
“Yes, sir.”
“Since you know this,
this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
AN6.49
Numbered Discourses 6.49
- About Dhammika
With Khema
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest.
Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think:
‘There is someone better than me, or equal to me, or worse than me.’”
That is what Khema said,
and the Teacher concurred.
Then Khema, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And then, not long after Khema had left, Sumana said to the Buddha:
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—does not think:
‘There is no one better than me, or equal to me, or worse than me.’”
That is what Sumana said,
and the Teacher concurred.
Then Sumana, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then, not long after Khema and Sumana had left, the Buddha addressed the mendicants:
“Mendicants, this is how gentlemen declare enlightenment.
The goal is spoken of, but the self is not involved.
But it seems that there are some futile men here who declare enlightenment as a joke.
Later they will fall into distress.
They don’t represent themselves
as being among superiors, inferiors, or equals.
Rebirth is ended,
They live freed from fetters.”
AN6.50
Numbered Discourses 6.50
- About Dhammika
Sense Restraint
“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.
When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage.
Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …
One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. …
One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
AN6.51
Numbered Discourses 6.51
- About Dhammika
With Ānanda
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven’t understood before?”
“Well, Venerable Ānanda, you’re very learned.
Why don’t you clarify this yourself?”
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”
“Yes, reverend,” Sāriputta replied.
Ānanda said this:
“Reverend Sāriputta, take a mendicant who memorizes the teaching—
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, they rehearse it themselves in detail, and they think about and consider the teaching in their heart, examining it with the mind.
They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.
From time to time they go up to those mendicants and ask them questions:
‘Why, sir, does it say this? What does that mean?’
Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep exercising the teachings with which they are already familiar. And it’s how they come to understand what they haven’t understood before.”
“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda!
And we will remember Venerable Ānanda as someone who possesses these six qualities.
For Ānanda memorizes the teaching …
statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.
Those venerables reveal to Ānanda what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.”
AN6.52
Numbered Discourses 6.52
- About Dhammika
Aristocrats
And then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Aristocrats, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on power. They insist on territory. Their ultimate goal is authority.”
“Brahmins, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on the hymns. They insist on sacrifice. Their ultimate goal is the realm of divinity.”
“Householders, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on their profession. They insist on work. Their ultimate goal is to complete their work.”
“Women, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Women have a man as their ambition. They’re preoccupied with adornments. They’re fixated on their children. They insist on being without a co-wife. Their ultimate goal is authority.”
“Bandits, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re fixated on their sword. They insist on darkness. Their ultimate goal is invisibility.”
“Ascetics, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re fixated on ethical conduct. They insist on owning nothing. Their culmination is extinguishment.”
“It’s incredible, worthy Gotama, it’s amazing!
The worthy Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics.
Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
AN6.53
Numbered Discourses 6.53
- About Dhammika
Diligence
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?”
“There is, brahmin.”
“So what is it?”
“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.
In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
In the same way, diligence is one thing …
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
In the same way, diligence is one thing …
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
In the same way, diligence is one thing …
All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
In the same way, diligence is one thing …
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
AN6.54
Numbered Discourses 6.54
- About Dhammika
About Dhammika
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves,
“We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.
But the visiting mendicants don’t stay. They leave, abandoning the monastery.
What is the cause, what is the reason for this?”
Then the local lay followers thought to themselves,
“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.
The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.
Why don’t we banish Venerable Dhammika?”
Then the local lay followers went up to Venerable Dhammika and said to him,
“Sir, please leave this monastery.
You’ve stayed here long enough.”
Then Venerable Dhammika left and went to another monastery.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves: …
They said to Venerable Dhammika,
“Sir, please leave this monastery.
You’ve stayed here long enough.”
Then Venerable Dhammika left and went to another monastery.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves,
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”
Then the local lay followers went up to Venerable Dhammika and said to him,
“Sir, please leave all seven monasteries in our native land.”
Then Venerable Dhammika thought,
“I’ve been banished by the local lay followers from all seven monasteries in my native land.
Where am I to go now?”
He thought,
“Why don’t I go to see the Buddha?”
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.
Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“So, Brahmin Dhammika, where have you come from?”
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.
Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
When their ship was out of sight of land, they released the bird.
It flew right away to the east, the west, the north, the south, upwards, and in-between.
If it saw land on any side, it went there and stayed.
But if it saw no land on any side it returned to the ship.
In the same way, now that you’ve been banished from all of those places, you have come to me.
Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.
Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
Its fruits were as large as
a rice pot.
And they were as sweet as
pure wild honey.
The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.
No one guarded the fruit, yet no one damaged another’s fruits.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.
Then the deity haunting the royal banyan tree thought,
‘Oh lord, how incredible, how amazing!
How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’
Then the royal banyan tree gave no more fruit.
Then King Koravya went up to Sakka, lord of gods, and said to him,
‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’
Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.
Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.
Then Sakka went up to that deity, and said,
‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’
‘Because, my good fellow, a violent storm came and felled and uprooted my home.’
‘Well, did you stand by your tree’s duty when the storm came?’
‘But my good fellow, how does a tree stand by its duty?’
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.
Yet the deity is not displeased or upset because of this.
This is how a tree stands by its duty.’
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
‘I will stand by a tree’s duty! May my home be as it was before!’
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”
“But sir, how do I stand by an ascetic’s duty?”
“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.
That’s how an ascetic stands by an ascetic’s duty.”
“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”
“Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.
He had many hundreds of disciples.
He taught them a Dhamma for rebirth in the company of Divinity.
Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Once upon a time, there was a teacher named Mūgapakkha …
Aranemi …
Kuddālaka …
Hatthipāla …
Jotipāla. He was a religious founder and was free of desire for sensual pleasures.
He had many hundreds of disciples.
He taught them a Dhamma for rebirth in the company of Divinity.
Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.
What do you think, Brahmin Dhammika?
If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?”
“Yes, sir.”
“They would indeed.
But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.
Why is that?
Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
So you should train like this:
‘We will have no malicious intent for those who we want to have as our spiritual companions.’
That is how you should train.
Sunetta and Mūgapakkha,
and Aranemi the brahmin,
Hatthipāla the student,
and Kuddālaka were Teachers.
And Jotipāla Govinda
was priest for seven kings.
These six famous teachers,
harmless ones of the past,
were free of putrefaction, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the realm of divinity.
Many hundreds of
their disciples were also
free of putrefaction-stench, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the realm of divinity.
One who insults
with malicious intent
these non-Buddhist seers,
free of desire, immersed in samādhi;
such a man
brims with much wickedness.
But one who insults
with malicious intent
a single individual accomplished in view,
a mendicant disciple of the Buddha;
that man
brims even more with wickedness.
You shouldn’t attack a holy person,
who has given up the grounds for views.
This individual is called
the seventh of the noble Saṅgha.
They’re not free of desire for sensual pleasures,
and their faculties are still immature:
faith, mindfulness, and energy,
serenity and discernment.
If you attack such a mendicant,
you first hurt yourself.
Having hurt yourself,
you harm the other.
But if you protect yourself,
the other is also protected.
So you should protect yourself.
An astute person is always uninjured.”
AN6.55
Numbered Discourses 6.55
- The Great Chapter
With Soṇa
So I have heard.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove.
Then as he was in private retreat this thought came to his mind,
“I am one of the Buddha’s most energetic disciples.
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?”
Then the Buddha knew Venerable Soṇa’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa,
and sat down on the seat spread out.
Soṇa bowed to the Buddha and sat down to one side.
The Buddha said to him,
“Soṇa, as you were in private retreat didn’t this thought come to your mind:
‘I am one of the Buddha’s most energetic disciples.
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’”
“Yes, sir.”
“What do you think, Soṇa?
When you were still a layman, weren’t you a good player of the arched harp?”
“Yes, sir.”
“When your harp’s strings were tuned too tight, was it resonant and playable?”
“No, sir.”
“When your harp’s strings were tuned too slack, was it resonant and playable?”
“No, sir.”
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
“Yes, sir.”
“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness.
So, Soṇa, you should focus on energy and serenity, find a balance of the faculties, and learn the character of this situation.”
“Yes, sir,” Soṇa replied.
After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak.
After some time Soṇa focused on energy and serenity, found a balance of the faculties, and learned the pattern of this situation.
Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Soṇa became one of the perfected.
Then, when Soṇa had attained perfection, he thought,
“Why don’t I go to the Buddha and declare my enlightenment in his presence?”
Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is dedicated to six things.
They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.
It may be, sir, that one of the venerables here thinks:
‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’
But it should not be seen like this.
A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
It may be, sir, that one of the venerables here thinks:
‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’
But it should not be seen like this. …
It may be, sir, that one of the venerables here thinks:
‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is essential.’
But it should not be seen like this. …
They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind.
Their mind is quite untainted. It is steady, imperturbable, observing disappearance.
Even if compelling sounds …
smells …
tastes …
touches …
and ideas come into the range of the mind they don’t overcome the mind.
Their mind is quite untainted. It is steady, imperturbable, observing disappearance.
Suppose there was a mountain that was one solid mass of rock, without cracks or holes.
Even if violent storms were to blow up out of the east, the west, the north, and the south,
they couldn’t make it shake or rock or tremble.
In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …
Their mind is quite untainted. It is steady, imperturbable, observing disappearance.
When you’re dedicated to renunciation
and seclusion of the heart;
when you’re dedicated to kindness
and the end of grasping;
when you’re dedicated to the ending of craving
and clarity of heart;
and you’ve seen the arising of the senses,
your mind is rightly freed.
For that one, rightly freed,
a mendicant with peaceful mind,
there’s nothing to be improved,
and nothing more to do.
As the wind cannot stir
a solid mass of rock,
so too sights, tastes, sounds,
smells, and touches—the lot—
and ideas, whether liked or disliked,
don’t disturb the unaffected one.
Their mind is steady and free
as they observe fall.”
AN6.56
Numbered Discourses 6.56
- The Great Chapter
With Phagguna
Now at that time Venerable Phagguna was sick, suffering, gravely ill.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Venerable Phagguna is sick.
Sir, please go to Venerable Phagguna out of sympathy.”
The Buddha consented with silence.
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna.
Venerable Phagguna saw the Buddha coming off in the distance
and stirred in his cot.
The Buddha said to him,
“It’s all right, Phagguna, don’t get up.
There are some seats spread out by others, I will sit there.”
He sat down on the seat spread out
and said to Venerable Phagguna:
“I hope you’re keeping well, Phagguna; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”
“Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
I’m not keeping well.
The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head.
I’m not keeping well.
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver.
I’m not keeping well.
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he rose from his seat and left.
Not long after the Buddha left, Venerable Phagguna passed away.
At the time of his death, his faculties were bright and clear.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, soon after the Buddha left, Venerable Phagguna died.
At the time of his death, his faculties were bright and clear.”
“And why shouldn’t his faculties be bright and clear?
The mendicant Phagguna’s mind was not freed from the five lower fetters.
But when he heard that teaching his mind was freed from them.
Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time.
What six?
Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters.
At the time of death they get to see the Realized One.
The Realized One teaches Dhamma to them that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
When they hear that teaching their mind is freed from the five lower fetters.
This is the first benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
The Realized One’s disciple teaches them Dhamma …
When they hear that teaching their mind is freed from the five lower fetters.
This is the second benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is not freed from the five lower fetters.
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
As they do so their mind is freed from the five lower fetters.
This is the third benefit of listening to the teaching.
Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
At the time of death they get to see the Realized One.
The Realized One teaches them Dhamma …
When they hear that teaching their mind is freed with the supreme ending of attachments.
This is the fourth benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
The Realized One’s disciple teaches them Dhamma …
When they hear that teaching their mind is freed with the supreme ending of attachments.
This is the fifth benefit of listening to the teaching.
Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
As they do so their mind is freed with the supreme ending of attachments.
This is the sixth benefit of listening to the teaching.
These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”
AN6.57
Numbered Discourses 6.57
- The Great Chapter
The Six Classes of Rebirth
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Pūraṇa Kassapa describes six classes of rebirth:
black, blue, red, yellow, white, and ultimate white.
The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.
The blue class of rebirth consists of mendicants whose life is thorny, and any others who teach the efficacy of deeds and action.
The red class of rebirth consists of the Jain ascetics who wear one cloth.
The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.
The white class of rebirth consists of male and female Ājīvaka ascetics.
And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.
These are the six classes of rebirth that Pūraṇa Kassapa describes.”
“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?”
“No, sir.”
“It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’
In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.
I, however, also describe six classes of rebirth.
Listen and apply your mind well, I will speak.”
“Yes, sir,” Ānanda replied.
The Buddha said this:
“And what, Ānanda, are the six classes of rebirth?
Someone born into a dark class gives rise to a dark result.
Someone born into a dark class gives rise to a bright result.
Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.
Someone born into a bright class gives rise to a dark result.
Someone born into a bright class gives rise to a bright result.
Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.
And how does someone born into a dark class give rise to a dark result?
It’s when someone is reborn in a low family—a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.
And they do bad things by way of body, speech, and mind.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
That’s how someone born into a dark class gives rise to a dark result.
And how does someone born into a dark class give rise to a bright result?
It’s when some person is reborn in a low family …
But they do good things by way of body, speech, and mind.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
That’s how someone born into a dark class gives rise to a bright result.
And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright?
It’s when some person is reborn in a low family …
They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.
That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright.
And how does someone born into a bright class give rise to a dark result?
It’s when someone is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
But they do bad things by way of body, speech, and mind.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
That’s how someone born into a bright class gives rise to a dark result.
And how does someone born into a bright class give rise to a bright result?
It’s when some person is reborn in an eminent family …
And they do good things by way of body, speech, and mind.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
That’s how someone born into a bright class give rise to a bright result.
And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright?
It’s when some person is reborn in an eminent family …
They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright.
That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.
These are the six classes of rebirth.”
AN6.58
Numbered Discourses 6.58
- The Great Chapter
Defilements
“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.
What six?
It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint.
By using, they’ve given up the defilements that should be given up by using.
By enduring, they’ve given up the defilements that should be given up by enduring.
By avoiding, they’ve given up the defilements that should be given up by avoiding.
By dispelling, they’ve given up the defilements that should be given up by dispelling.
By developing, they’ve given up the defilements that should be given up by developing.
And what are the defilements that should be given up by restraint?
Take a mendicant who, reflecting rationally, lives restraining the eye faculty.
For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Reflecting rationally, they live restraining the ear faculty …
the nose faculty …
the tongue faculty …
the body faculty …
the mind faculty.
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
These are called the defilements that should be given up by restraint.
And what are the defilements that should be given up by using?
Take a mendicant who, reflecting rationally, makes use of robes:
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’
Reflecting rationally, they make use of almsfood:
‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’
Reflecting rationally, they make use of lodgings:
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’
Reflecting rationally, they make use of medicines and supplies for the sick:
‘Only for the sake of warding off the pains of illness and to promote good health.’
For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.
These are called the defilements that should be given up by using.
And what are the defilements that should be given up by enduring?
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.
These are called the defilements that should be given up by enduring.
And what are the defilements that should be given up by avoiding?
Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.
These are called the defilements that should be given up by avoiding.
And what are the defilements that should be given up by dispelling?
Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual,
malicious,
or cruel thought that has arisen, but gives it up, dispels it, eliminates it, and obliterates it.
They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.
For the distressing and feverish defilements that might arise in someone who lives without dispelling these things do not arise when they are dispelled.
These are called the defilements that should be given up by dispelling.
And what are the defilements that should be given up by developing?
Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness,
investigation of principles,
energy,
rapture,
tranquility,
immersion,
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.
These are called the defilements that should be given up by developing.
A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
AN6.59
Numbered Discourses 6.59
- The Great Chapter
With Dārukammika
So I have heard.
At one time the Buddha was staying at Ñātika in the brick house.
Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“Householder, I wonder whether your family gives gifts?”
“It does, sir.
Gifts are given to those mendicants who are perfected or on the path to perfection; they live in the wilderness, eat only almsfood, and wear rag robes.”
“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency, it’s hard for you to know who is perfected or on the path to perfection.
If a mendicant living in the wilderness is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties,
then in this respect they’re reprehensible.
If a mendicant living in the wilderness is not haughty, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties,
then in this respect they’re praiseworthy.
If a mendicant who lives within a village is restless …
then in this respect they’re reprehensible.
If a mendicant who lives within a village is not restless …
then in this respect they’re praiseworthy.
If a mendicant who eats only almsfood is restless …
then in this respect they’re reprehensible.
If a mendicant who eats only almsfood is not restless …
then in this respect they’re praiseworthy.
If a mendicant who accepts invitations is restless …
then in this respect they’re reprehensible.
If a mendicant who accepts invitations is not restless …
then in this respect they’re praiseworthy.
If a mendicant who wears rag robes is restless …
then in this respect they’re reprehensible.
If a mendicant who wears rag robes is not restless …
then in this respect they’re praiseworthy.
If a mendicant who wears robes offered by householders is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties,
then in this respect they’re reprehensible.
If a mendicant who wears robes offered by householders is not haughty, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties,
then in this respect they’re praiseworthy.
Go ahead, householder, give gifts to the Saṅgha.
Your mind will become bright and clear,
and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.”
“Sir, from this day forth I will give gifts to the Saṅgha.”
AN6.60
Numbered Discourses 6.60
- The Great Chapter
With Hatthisāriputta
So I have heard.
At one time the Buddha was staying near Varanasi in the deer park at Isipatana.
Now at that time several senior mendicants, after the meal, on their return from almsround, sat together in the pavilion talking about the teachings.
Venerable Citta Hatthisāriputta interrupted them while they were talking.
Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta,
“Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.”
When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita,
“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,
and quite capable of talking about the teachings with the senior mendicants.”
“It’s not easy to know this, reverends, for those who don’t encompass another’s mind.
Take an individual who is the gentlest of the gentle, the most placid of the placid, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.
But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.
As they mix closely, they become familiar and loose, spending time chatting, and so lust infects their mind.
They resign the training and return to a lesser life.
Suppose an ox fond of crops was tied up or shut in a pen.
Would it be right to say that that ox will never again invade the crops?”
“No it would not, reverend.
For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”
“In the same way, take an individual who is the gentlest of the gentle …
As they mix closely, they become familiar and loose, spending time chatting, and so lust infects their mind.
They resign the training and return to a lesser life.
And take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption.
Thinking, ‘I get the first absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
Suppose the heavens were raining heavily at the crossroads so that the dust vanished and mud appeared.
Would it be right to say that now dust will never appear at this crossroad again?”
“No it would not, reverend.
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”
“In the same way, take an individual who, quite secluded from sensual pleasures … enters and remains in the first absorption.
Thinking, ‘I get the first absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
And take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.
Thinking, ‘I get the second absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
Suppose there was a large pond not far from a town or village.
After the heavens have rained heavily there, the clams and mussels, and pebbles and gravel would vanish.
Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”
“No it would not, reverend.
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”
“In the same way, take an individual who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption.
Thinking, ‘I get the second absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
And take an individual who, with the fading away of rapture … enters and remains in the third absorption.
Thinking, ‘I get the third absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.
Would it be right to say that now food will never appeal to this person again?”
“No it would not, reverend.
For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.
But when the nourishment vanishes food will appeal again.”
“In the same way, take an individual who, with the fading away of rapture … enters and remains in the third absorption.
Thinking, ‘I get the third absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
And take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption.
Thinking, ‘I get the fourth absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
Suppose that in a mountain glen there was a lake, placid and free of waves.
Would it be right to say that now waves will never appear in this lake again?”
“No it would not, reverend.
For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”
“In the same way, take an individual who, giving up pleasure and pain … enters and remains in the fourth absorption.
Thinking, ‘I get the fourth absorption!’ they mix closely with monks …
They resign the training and return to a lesser life.
And take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart.
Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their chief ministers, and with monastics of other religions and their disciples.
As they mix closely, they become familiar and loose, spending time chatting, and so lust infects their mind.
They resign the training and return to a lesser life.
Suppose a ruler or their chief minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.
There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.
Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”
“No it would not, reverend.
For it is quite possible that the ruler or their chief minister will leave that woodland grove so that the chirping of crickets will be heard there again.”
“In the same way, take an individual who, not focusing on any signs, enters and remains in the signless immersion of the heart …
They resign the training and return to a lesser life.”
Then after some time Venerable Citta Hatthisāriputta resigned the training and returned to a lesser life.
Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said,
“Did Venerable Mahākoṭṭhita encompass Citta Hatthisāriputta’s mind and know that
he had gained this and that meditative attainments, yet he would still resign the training and return to a lesser life?
Or did deities tell you about it?”
“Reverends, I encompassed his mind and knew this.
And deities also told me.”
Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, Citta Hatthisāriputta, who had gained this and that meditative attainments, has still resigned the training and returned to a lesser life.”
“Mendicants, soon Citta will remember renunciation.”
And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Citta Hatthisāriputta became one of the perfected.
AN6.61
Numbered Discourses 6.61
- The Great Chapter
In the Middle
So I have heard.
At one time the Buddha was staying near Varanasi in the deer park at Isipatana.
Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them,
“Reverends, this was said by the Buddha in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’:
‘The thoughtful one, knowing both ends,
is not stuck in the middle.
He is a great man, I declare;
he has escaped the seamstress here.’
But what is one end? What’s the second end? What’s the middle? And who is the seamstress?”
When this was said, one of the mendicants said to the senior mendicants:
“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
for craving weaves one to being regenerated in one state of existence or another.
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
When this was said, one of the mendicants said to the senior mendicants:
“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …
That’s how a mendicant directly knows … an end of suffering in this very life.”
When this was said, one of the mendicants said to the senior mendicants:
“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …
That’s how a mendicant directly knows … an end of suffering in this very life.”
When this was said, one of the mendicants said to the senior mendicants:
“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …
That’s how a mendicant directly knows … an end of suffering in this very life.”
When this was said, one of the mendicants said to the senior mendicants:
“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …
That’s how a mendicant directly knows … an end of suffering in this very life.”
When this was said, one of the mendicants said to the senior mendicants:
“Substantial reality, reverends, is one end. The origin of substantial reality is the second end. The cessation of substantial reality is the middle. And craving is the seamstress,
for craving weaves one to being regenerated in one state of existence or another.
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
When this was said, one of the mendicants said to the senior mendicants:
“Each of us has spoken from the heart.
Come, reverends, let’s go to the Buddha, and inform him about this.
As he answers, so we’ll remember it.”
“Yes, reverend,” those senior mendicants replied.
Then those senior mendicants went up to the Buddha, bowed, sat down to one side,
and informed the Buddha of all they had discussed. They asked,
“Sir, who has spoken well?”
“Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Metteyya’ when I said:
‘The thoughtful one, knowing both ends,
is not stuck in the middle.
He is a great man, I declare;
he has escaped the seamstress here.’
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
for craving weaves one to being regenerated in one state of existence or another.
That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
AN6.62
Numbered Discourses 6.62
- The Great Chapter
Knowledge of the Faculties of Persons
So I have heard.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka.
The Buddha left the road and sat at the root of a tree on the seat spread out.
The mendicants entered Daṇḍakappaka to look for a guest house.
Then Venerable Ānanda together with several mendicants went to the Aciravatī River to bathe.
When he had bathed and emerged from the water he stood in one robe drying his limbs.
Then a certain mendicant went up to Venerable Ānanda, and said to him,
“Reverend Ānanda, when the Buddha declared that Devadatta was
going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”
“You’re right, reverend, that’s how the Buddha declared it.”
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant.
How on earth can he take something that I have declared categorically to be ambiguous?
I do not see a single other individual about whom I have given such whole-hearted deliberation before making a declaration as I did in the case of Devadatta.
As long as I saw even a fraction of a hair’s tip of goodness in Devadatta
I did not declare that he was
going to a place of loss, to hell, there to remain for an eon, irredeemable.
But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
I declared that he was
going to a place of loss, to hell, there to remain for an eon, irredeemable.
Suppose there was a sewer deeper than a man’s height, full to the brim with feces,
and someone was sunk into it over their head.
Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer.
But circling all around the sewer they couldn’t see even a fraction of a hair’s tip of that person that was not smeared with feces.
In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
I declared that he was
going to a place of loss, to hell, there to remain for an eon, irredeemable.
If you would all listen, Ānanda, I will analyze the Realized One’s knowledges of the faculties of persons.”
“Now is the time, Blessed One! Now is the time, Holy One!
Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.”
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“Yes, sir,” Ānanda replied.
The Buddha said this:
“Ānanda, when I’ve comprehended the mind of an individual, I understand:
‘Both skillful and unskillful qualities are found in this individual.’
After some time I encompass their mind and understand:
‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present.
Nevertheless, their skillful root is unbroken, and from that the skillful will appear.
So this individual is not liable to decline in the future.’
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown in a well-prepared, productive field.
Wouldn’t you know that those seeds would grow, increase, and mature?”
“Yes, sir.”
“In the same way, when I’ve comprehended the mind of an individual, I understand …
This individual is not liable to decline in the future …
This is how another individual is known to the Realized One by encompassing their mind.
And this is how the Realized One knows a person’s faculties by encompassing their mind.
And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.
When I’ve comprehended the mind of an individual, I understand:
‘Both skillful and unskillful qualities are found in this individual.’
After some time I encompass their mind and understand:
‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present.
Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear.
So this individual is still liable to decline in the future.’
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock.
Wouldn’t you know that those seeds would not grow, increase, and mature?”
“Yes, sir.”
“In the same way, when I’ve comprehended the mind of an individual, I understand …
This individual is still liable to decline in the future …
This is how another individual is known to the Realized One …
When I’ve comprehended the mind of an individual, I understand:
‘Both skillful and unskillful qualities are found in this individual.’
After some time I encompass their mind and understand:
‘This individual has not even a fraction of a hair’s tip of goodness. They have absolutely dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’
Suppose some seeds were broken, spoiled, weather-damaged. And they were sown in a well-prepared, productive field.
Wouldn’t you know that those seeds would not grow, increase, and mature?”
“Yes, sir.”
“In the same way, when I’ve comprehended the mind of an individual, I understand …
‘This individual has not even a fraction of a hair’s tip of goodness. They have absolutely dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”
When he said this, Venerable Ānanda said to the Buddha,
“Sir, can you describe three other individuals who share a portion of these three?”
“I can, Ānanda,” said the Buddha.
“Ānanda, when I’ve comprehended the mind of an individual, I understand:
‘Both skillful and unskillful qualities are found in this individual.’
After some time I encompass their mind and understand:
‘The skillful qualities of this individual have vanished, but the unskillful qualities are still present.
Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed.
So this individual is still liable to decline in the future.’
Suppose there were some burning coals, blazing and glowing, placed on a broad rock.
Wouldn’t you know that those coals would not grow, increase, and spread?”
“Yes, sir.”
“Or suppose it’s the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?”
“Yes, sir.”
“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?”
“Yes, sir.”
“In the same way, when I’ve comprehended the mind of an individual, I understand …
This individual is still liable to decline in the future …
When I’ve comprehended the mind of an individual, I understand:
‘Both skillful and unskillful qualities are found in this individual.’
After some time I encompass their mind and understand:
‘The unskillful qualities of this individual have vanished, but the skillful qualities are still present.
Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed.
So this individual is not liable to decline in the future.’
Suppose there were some burning coals, blazing and glowing, placed on a pile of grass or timber.
Wouldn’t you know that those coals would grow, increase, and spread?”
“Yes, sir.”
“Or suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?”
“Yes, sir.”
“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?”
“Yes, sir.”
“In the same way, when I’ve comprehended the mind of an individual, I understand …
This individual is not liable to decline in the future …
When I’ve comprehended the mind of an individual, I understand:
‘Both skillful and unskillful qualities are found in this individual.’
After some time I encompass their mind and understand:
‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’
Suppose there were some cool, quenched coals, placed on a pile of grass or timber.
Wouldn’t you know that those coals would not grow, increase, and spread?”
“Yes, sir.”
“In the same way, when I’ve comprehended the mind of an individual, I understand …
‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’
This is how another individual is known to the Realized One by encompassing their mind.
And this is how the Realized One knows a person’s faculties by encompassing their mind.
And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.
And so, Ānanda, of the first three individuals one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell.
And of the second three individuals, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”
AN6.63
Numbered Discourses 6.63
- The Great Chapter
Penetrative
“Mendicants, I will teach you a penetrative exposition of the teaching.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Mendicants, what is the penetrative exposition of the teaching?
Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
but why did I say it?
There are these five kinds of sensual stimulation.
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear …
Smells known by the nose …
Tastes known by the tongue …
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things aren’t sensual pleasures.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but the attentive remove desire for them.
And what is the source of sensual pleasures?
Contact is their source.
And what is the diversity of sensual pleasures?
The sensual desire for sights, sounds, smells, tastes, and touches are all different.
This is called the diversity of sensual pleasures.
And what is the result of sensual pleasures?
When one who desires sensual pleasures generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of sensual pleasures.
And what is the cessation of sensual pleasures?
When contact ceases, sensual pleasures cease.
The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, and this is why I said it.
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, but why did I say it?
There are these three feelings:
pleasant, painful, and neutral.
And what is the source of feelings?
Contact is their source.
And what is the diversity of feelings?
There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh.
This is called the disparity of feelings.
And what is the result of feelings?
When one who feels generates a corresponding incarnation, partaking of either good or bad deeds—
this is called the result of feelings.
And what is the cessation of feelings?
When contact ceases, feelings cease.
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings.
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, and this is why I said it.
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, but why did I say it?
There are these six perceptions:
perceptions of sights, sounds, smells, tastes, touches, and ideas.
And what is the source of perceptions?
Contact is their source.
And what is the diversity of perceptions?
The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different.
This is called the diversity of perceptions.
And what is the result of perceptions?
Communication is the result of perception, I say.
You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’
This is called the result of perceptions.
And what is the cessation of perception?
When contact ceases, perception ceases.
The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, and this is why I said it.
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, but why did I say it?
There are these three defilements:
the defilements of sensuality, desire to be reborn, and ignorance.
And what is the source of defilements?
Ignorance is the source of defilements.
And what is the disparity of defilements?
There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
This is called the disparity of defilements.
And what is the result of defilements?
When one who is ignorant generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of defilements.
And what is the cessation of defilements?
When ignorance ceases, defilements cease.
The practice that leads to the cessation of defilements is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, and this is why I said it.
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
but why did I say it?
It is intention that I call deeds.
For after making a choice one acts
by way of body, speech, and mind.
And what is the source of deeds?
Contact is their source.
And what is the disparity of deeds?
There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
This is called the disparity of deeds.
And what is the result of deeds?
The result of deeds is threefold, I say:
in this very life, on rebirth in the next life, or at some later time.
This is called the result of deeds.
And what is the cessation of deeds?
When contact ceases, deeds cease.
The practice that leads to the cessation of deeds is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
That’s what I said, and this is why I said it.
‘Suffering should be known. And its source, disparity, result, cessation, and the practice that leads to its cessation should be known.’
That’s what I said, but why did I say it?
Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
And what is the source of suffering?
Craving is the source of suffering.
And what is the disparity of suffering?
There is suffering that is severe, mild, slow to fade, and quick to fade.
This is called the disparity of suffering.
And what is the result of suffering?
It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:
‘Who knows one or two phrases to stop this suffering?’
The result of suffering is either confusion or a search, I say.
This is called the result of suffering.
And what is the cessation of suffering?
When craving ceases, suffering ceases.
The practice that leads to the cessation of suffering is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering.
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’
That’s what I said, and this is why I said it.
This is the penetrative exposition of the teaching.”
AN6.64
Numbered Discourses 6.64
- The Great Chapter
The Lion’s Roar
“Mendicants, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.
What six?
Firstly, the Realized One truly understands the possible as possible and the impossible as impossible.
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.
Since he truly understands this, this is a power of the Realized One. …
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.
Since he truly understands this, this is a power of the Realized One. …
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
Since he truly understands this, this is a power of the Realized One. …
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings pass on according to their deeds.
Since he truly understands this, this is a power of the Realized One. …
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom. And he lives having realized it with his own insight in this very life due to the ending of defilements.
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.
These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.
If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible,
the Realized One answers them in whatever manner he has truly known it.
If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes,
the Realized One answers them in whatever manner he has truly known it.
If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments,
the Realized One answers them in whatever manner he has truly known it.
If others come to the Realized One and ask questions about his true knowledge of recollection of past lives,
the Realized One answers them in whatever manner he has truly known it.
If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings,
the Realized One answers them in whatever manner he has truly known it.
If others come to the Realized One and ask questions about his true knowledge of the ending of defilements,
the Realized One answers them in whatever manner he has truly known it.
And I say that true knowledge of the possible as possible and the impossible as impossible is for those with immersion, not for those without immersion.
And true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes is for those with immersion, not for those without immersion.
And true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments is for those with immersion, not for those without immersion.
And true knowledge of the recollection of past lives is for those with immersion, not for those without immersion.
And true knowledge of the passing away and rebirth of sentient beings is for those with immersion, not for those without immersion.
And true knowledge of the ending of defilements is for those with immersion, not for those without immersion.
And so, mendicants, immersion is the path. No immersion is the wrong path.”
AN6.65
Numbered Discourses 6.65
- A God
The Fruit of Non-Return
“Mendicants, without giving up six things you can’t realize the fruit of non-return.
What six?
Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness.
Without giving up these six things you can’t realize the fruit of non-return.
After giving up six things you can realize the fruit of non-return.
What six?
Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness.
After giving up these six things you can realize the fruit of non-return.”
AN6.66
Numbered Discourses 6.66
- A God
Perfection
“Mendicants, without giving up six things you can’t realize perfection.
What six?
Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence.
Without giving up these six things you can’t realize perfection.
After giving up six things you can realize perfection.
What six?
Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence.
After giving up these six things you can realize perfection.”
AN6.67
Numbered Discourses 6.67
- A God
Friends
“Mendicants, it is quite impossible that a mendicant with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics.
Without fulfilling ethics, it’s impossible to give up sensual desire, or desire to be reborn in the realm of luminous form or in the formless realm.
It’s quite possible that a mendicant with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
Having fulfilled the practice of a trainee, it’s possible to fulfill ethics.
Having fulfilled ethics, it’s possible to give up sensual desire, and desire to be reborn in the realm of luminous form and in the formless realm.”
AN6.68
Numbered Discourses 6.68
- A God
Enjoying Company
“Mendicants, it is quite impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion.
Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind.
Without learning the mind’s character, it’s impossible to fulfill right view.
Without fulfilling right view, it’s impossible to fulfill right immersion.
Without fulfilling right immersion, it’s impossible to give up the fetters.
Without giving up the fetters, it’s impossible to realize extinguishment.
It’s quite possible that a mendicant who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion.
For someone who takes pleasure in being alone in seclusion, it’s possible to learn the mind’s character.
For someone who learns the mind’s character, it’s possible to fulfill right view.
Having fulfilled right view, it’s possible to fulfill right immersion.
Having fulfilled right immersion, it’s possible to give up the fetters.
Having given up the fetters, it’s possible to realize extinguishment.”
AN6.69
Numbered Discourses 6.69
- A God
A God
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Sir, these six things don’t lead to the decline of a mendicant.
What six?
Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship.
These six things don’t lead to the decline of a mendicant.”
That is what that deity said,
and the Teacher concurred.
Then that deity, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Then, when the night had passed, the Buddha addressed the mendicants:
“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘Sir, these six things don’t lead to the decline of a mendicant.
What six?
Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship.
These six things don’t lead to the decline of a mendicant.’
That is what that deity said.
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
When he said this, Venerable Sāriputta said to the Buddha:
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
It’s when a mendicant personally respects the Teacher and praises such respect.
And they encourage other mendicants who lack such respect to respect the Teacher.
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.
They personally respect the teaching …
They personally respect the Saṅgha …
They personally respect the training …
They are personally easy to admonish …
They personally have good friends, and praise such friendship.
And they encourage other mendicants who lack good friends to develop good friendship.
And they praise other mendicants who have good friends at the right time, truthfully and correctly.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Good, good, Sāriputta!
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
It’s when a mendicant personally respects the Teacher …
They personally respect the teaching …
They personally respect the Saṅgha …
They personally respect the training …
They are personally easy to admonish …
They personally have good friends, and praise such friendship.
And they encourage other mendicants who lack good friends to develop good friendship.
And they praise other mendicants who have good friends at the right time, truthfully and correctly.
This is how to see the detailed meaning of what I said in brief.”
AN6.70
Numbered Discourses 6.70
- A God
Immersion
“Mendicants, it is quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.
It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and heavenly, whether near or far.
It’s impossible that they’ll understand the minds of other beings and individuals, having encompassed them with their own mind,
understanding mind with greed as ‘mind with greed’ …
and freed mind as ‘freed mind’.
It’s impossible that they’ll recollect many kinds of past lives, with features and details.
It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings pass on according to their deeds.
It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.
But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power …
It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds …
It’s possible that they’ll understand the minds of other beings …
It’s possible that they’ll recollect many kinds of past lives, with features and details.
It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings pass on according to their deeds.
It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.”
AN6.71
Numbered Discourses 6.71
- A God
Capable of Realizing
“Mendicants, a mendicant with six qualities is incapable of realizing anything that can be realized, since each and every one is within range.
What six?
It’s when a mendicant doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable.
A mendicant with these six qualities is incapable of realizing anything that can be realized, since each and every one is within range.
A mendicant with six qualities is capable of realizing anything that can be realized, since each and every one is within range.
What six?
It’s when a mendicant truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable.
A mendicant with these six qualities is capable of realizing anything that can be realized, since each and every one is within range.”
AN6.72
Numbered Discourses 6.72
- A God
Strength
“Mendicants, a mendicant who has six qualities can’t attain strength in immersion.
What six?
It’s when a mendicant is not skilled in entering immersion, skilled in remaining in immersion, or skilled in emerging from immersion. And they don’t practice carefully and persistently, and they don’t do what’s suitable.
A mendicant who possesses these six qualities can’t attain strength in immersion.
A mendicant who has six qualities can attain strength in immersion.
What six?
It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, and skilled in emerging from immersion. And they practice carefully and persistently, and do what’s suitable.
A mendicant who possesses these six qualities can attain strength in immersion.”
AN6.73
Numbered Discourses 6.73
- A God
First Absorption (1st)
“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption.
What six?
Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
And the drawbacks of sensual pleasures have not been truly seen clearly with right wisdom.
Without giving up these six qualities you can’t enter and remain in the first absorption.
But after giving up these six qualities you can enter and remain in the first absorption.
What six?
Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom.
After giving up these six qualities you can enter and remain in the first absorption.”
AN6.74
Numbered Discourses 6.74
- A God
First Absorption (2nd)
“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption.
What six?
Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions.
Without giving up these six qualities you can’t enter and remain in the first absorption.
But after giving up these six qualities you can enter and remain in the first absorption.
What six?
Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions.
After giving up these six qualities you can enter and remain in the first absorption.”
AN6.75
Numbered Discourses 6.75
- Perfection
Suffering
“Mendicants, when a mendicant has six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
What six?
Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions.
When a mendicant possesses these six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
When a mendicant has six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.
What six?
Thoughts of renunciation, good will, and harmlessness. And perceptions of renunciation, good will, and harmlessness.
When a mendicant possesses these six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”
AN6.76
Numbered Discourses 6.76
- Perfection
Perfection
“Mendicants, without giving up six things you can’t realize perfection.
What six?
Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling.
Without giving up these six qualities you can’t realize perfection.
After giving up six things you can realize perfection.
What six?
Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling.
After giving up these six things you can realize perfection.”
AN6.77
Numbered Discourses 6.77
- Perfection
Superhuman States
“Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.
What six?
Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, fawning, and flattery.
Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.
But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.
What six?
Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, fawning, and flattery.
After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.”
AN6.78
Numbered Discourses 6.78
- Perfection
Joy and Happiness
“Mendicants, when a mendicant has six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.
What six?
It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, kindness, and non-proliferation.
When a mendicant possesses these six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.”
AN6.79
Numbered Discourses 6.79
- Perfection
Achievement
“Mendicants, a mendicant who has six qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.
What six?
It’s when a mendicant is not skilled in progress, skilled in regress, or skilled in means. They don’t generate enthusiasm to achieve skillful qualities not yet achieved. They don’t protect skillful qualities they have achieved. And they don’t try to persist in the task.
A mendicant who possesses these six qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.
A mendicant who has six qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.
What six?
It’s when a mendicant is skilled in progress, skilled in regress, and skilled in means. They generate enthusiasm to achieve skillful qualities not yet achieved. They protect skillful qualities they have achieved. And they try to persist in the task.
A mendicant who possesses these six qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”
AN6.80
Numbered Discourses 6.80
- Perfection
Greatness
“Mendicants, a mendicant with six qualities soon acquires great and abundant good qualities.
What six?
It’s when a mendicant is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful qualities. They reach further.
A mendicant who possesses these six qualities soon acquires great and abundant good qualities.”
AN6.81
Numbered Discourses 6.81
- Perfection
Hell (1st)
“Mendicants, someone with six qualities is placed in hell as if delivered there.
What six?
They kill living creatures, steal, commit sexual misconduct, and lie. And they have corrupt wishes and wrong view.
Someone with these six qualities is placed in hell as if delivered there.
Someone with six qualities is placed in heaven as if delivered there.
What six?
They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view.
Someone with these six qualities is placed in heaven as if delivered there.”
AN6.82
Numbered Discourses 6.82
- Perfection
Hell (2nd)
“Mendicants, someone with six qualities is placed in hell as if delivered there.
What six?
They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and rude.
Someone with these six qualities is placed in hell as if delivered there.
Someone with six qualities is placed in heaven as if delivered there.
What six?
They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or rude.
Someone with these six qualities is placed in heaven as if delivered there.”
AN6.83
Numbered Discourses 6.83
- Perfection
The Best Thing
“Mendicants, a mendicant with six qualities can’t realize the best thing, perfection.
What six?
It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life.
A mendicant with these six qualities can’t realize the best thing, perfection.
A mendicant with six qualities can realize the best thing, perfection.
What six?
It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life.
A mendicant with these six qualities can realize the best thing, perfection.”
AN6.84
Numbered Discourses 6.84
- Perfection
Day and Night
“Mendicants, a mendicant with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
What six?
It’s when a mendicant has many desires—they’re frustrated and not content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unmindful, and witless.
A mendicant with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
A mendicant with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
What six?
It’s when a mendicant doesn’t have many desires—they’re not frustrated but content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, mindful, and wise.
A mendicant with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”
AN6.85
Numbered Discourses 6.85
- Coolness
Coolness
“Mendicants, a mendicant with six qualities can’t realize supreme coolness.
What six?
It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They have inferior convictions. They delight in substantial reality.
A mendicant with these six qualities can’t realize supreme coolness.
A mendicant with six qualities can realize supreme coolness.
What six?
It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have excellent convictions. They delight in extinguishment.
A mendicant with these six qualities can realize supreme coolness.”
AN6.86
Numbered Discourses 6.86
- Coolness
Obstacles
“Mendicants, someone with six qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.
What six?
They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless.
Someone with these six qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.
Someone with six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.
What six?
They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise.
Someone with these six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”
AN6.87
Numbered Discourses 6.87
- Coolness
A Murderer
“Mendicants, someone with six qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.
What six?
They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and idiotic.
Someone with these six qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.
Someone with six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.
What six?
They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re wise, bright, and clever.
Someone with these six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”
AN6.88
Numbered Discourses 6.88
- Coolness
Wanting to Listen
“Mendicants, someone with six qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.
What six?
When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t actively listen or try to understand. They learn the incorrect meaning and neglect the correct meaning. They accept views that contradict the teaching.
Someone with these six qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.
Someone with six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.
What six?
When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They actively listen and try to understand. They learn the correct meaning and neglect the incorrect meaning. They accept views that conform with the teaching.
Someone with these six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”
AN6.89
Numbered Discourses 6.89
- Coolness
Not Giving Up
“Mendicants, without giving up six things you can’t become accomplished in view.
What six?
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Without giving up these six things you can’t become accomplished in view.
After giving up six things you can become accomplished in view.
What six?
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
After giving up these six things you can become accomplished in view.”
AN6.90
Numbered Discourses 6.90
- Coolness
Given Up
“Mendicants, an individual accomplished in view has given up these six things.
What six?
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
An individual accomplished in view has given up these six things.”
AN6.91
Numbered Discourses 6.91
- Coolness
Can’t Give Rise
“Mendicants, an individual accomplished in view can’t give rise to six things.
What six?
Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
An individual accomplished in view can’t give rise to these six things.”
AN6.92
Numbered Discourses 6.92
- Coolness
Things That Can’t Be Done (1st)
“Mendicants, these six things can’t be done.
What six?
An individual accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth.
These are the six things that can’t be done.”
AN6.93
Numbered Discourses 6.93
- Coolness
Things That Can’t Be Done (2nd)
“Mendicants, these six things can’t be done.
What six?
An individual accomplished in view can’t take conditions to be permanent. They cannot take conditions to be happiness. They cannot take anything to be the self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through boisterous, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations.
These are the six things that can’t be done.”
AN6.94
Numbered Discourses 6.94
- Coolness
Things That Can’t Be Done (3rd)
“Mendicants, these six things can’t be done.
What six?
An individual accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t dedicate themselves to another teacher.
These are the six things that can’t be done.”
AN6.95
Numbered Discourses 6.95
- Coolness
Things That Can’t Be Done (4th)
“Mendicants, these six things can’t be done.
What six?
An individual accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise anomalously, not made by oneself, by another, or by both.
Why is that?
It is because an individual accomplished in view has clearly seen causes and the phenomena that arise from causes.
These are the six things that can’t be done.”
AN6.96
Numbered Discourses 6.96
- Benefit
Appearance
“Mendicants, the appearance of six things is rare in the world.
What six?
A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities.
The appearance of these six things is rare in the world.”
AN6.97
Numbered Discourses 6.97
- Benefit
Benefit
“Mendicants, these are the six benefits of realizing the fruit of stream-entry.
What six?
You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have distinct knowledge. You’ve clearly seen causes and the phenomena that arise from causes.
These are the six benefits of realizing the fruit of stream-entry.”
AN6.98
Numbered Discourses 6.98
- Benefit
Impermanence
“Mendicants, it is quite impossible for a mendicant who regards any condition as permanent to accept views that conform with the teaching.
Without accepting views that conform with the teaching, it’s impossible to step into the sure path.
Without stepping into the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection.
It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that conform with the teaching.
Having accepted views that conform with the teaching, it’s possible to step into the sure path.
Having stepped into the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.”
AN6.99
Numbered Discourses 6.99
- Benefit
Suffering
“Mendicants, it is quite impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. …
It’s quite possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …”
AN6.100
Numbered Discourses 6.100
- Benefit
Not-Self
“Mendicants, it is quite impossible for a mendicant who regards any thing as self to accept views that agree with the teaching. …
It’s quite possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …”
AN6.101
Numbered Discourses 6.101
- Benefit
Extinguished
“Mendicants, it is quite impossible for a mendicant who regards extinguishment as suffering to accept views that conform with the teaching. …
It’s quite possible for a mendicant who regards extinguishment as pleasurable to accept views that conform with the teaching. …”
AN6.102
Numbered Discourses 6.102
- Benefit
Transience
“Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.
What six?
‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My heart will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’
Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”
AN6.103
Numbered Discourses 6.103
- Benefit
With a Drawn Sword
“Mendicants, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification.
What six?
‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’
‘My mind will rise above the whole world.’ ‘I will see extinguishment as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’
Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.”
AN6.104
Numbered Discourses 6.104
- Benefit
Not Determined by Anything
“Mendicants, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification.
What six?
‘I will not be determined by anything in the world.’ ‘My I-making will stop.’ ‘My mine-making will stop.’ ‘I will have distinct knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’
Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”
AN6.105
Numbered Discourses 6.105
- Benefit
States of Existence
“Mendicants, you should give up these three states of existence. And you should train in three trainings.
What are the three states of existence you should give up?
Existence in the sensual realm, the realm of luminous form, and the formless realm.
These are the three states of existence you should give up.
What are the three trainings you should train in?
The training in the higher ethics, the higher mind, and the higher wisdom.
These are the three trainings you should train in.
When a mendicant has given up these three states of existence and has trained in these three trainings
they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”
AN6.106
Numbered Discourses 6.106
- Benefit
Craving
“Mendicants, you should give up these three cravings and three conceits.
What three cravings should you give up?
Craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
These are the three cravings you should give up.
What three conceits should you give up?
Conceit, inferiority complex, and superiority complex.
These are the three conceits you should give up.
When a mendicant has given up these three cravings and these three conceits
they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”
AN6.107
Numbered Discourses 6.107
- Triads
Greed
“Mendicants, there are these three things.
What three?
Greed, hate, and delusion.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion.
These are the three things you should develop to give up those three things.”
AN6.108
Numbered Discourses 6.108
- Triads
Bad Conduct
“Mendicants, there are these three things.
What three?
Bad conduct by way of body, speech, and mind.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct.
These are the three things you should develop to give up those three things.”
AN6.109
Numbered Discourses 6.109
- Triads
Thoughts
“Mendicants, there are these three things.
What three?
Sensual, malicious, and cruel thoughts.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop thoughts of renunciation to give up sensual thoughts, thoughts of good will to give up malicious thoughts, and thoughts of harmlessness to give up cruel thoughts.
These are the three things you should develop to give up those three things.”
AN6.110
Numbered Discourses 6.110
- Triads
Perceptions
“Mendicants, there are these three things.
What three?
Sensual, malicious, and cruel perceptions.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop perceptions of renunciation to give up sensual perceptions, perceptions of good will to give up malicious perceptions, and perceptions of harmlessness to give up cruel perceptions.
These are the three things you should develop to give up those three things.”
AN6.111
Numbered Discourses 6.111
- Triads
Elements
“Mendicants, there are these three things.
What three?
The elements of sensuality, malice, and cruelty.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop the element of renunciation to give up the element of sensuality, the element of good will to give up the element of malice, and the element of harmlessness to give up the element of cruelty.
These are the three things you should develop to give up those three things.”
AN6.112
Numbered Discourses 6.112
- Triads
Gratification
“Mendicants, there are these three things.
What three?
The view that things are gratifying, the theory of self, and wrong view.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the theory of self; and right view to give up wrong view.
These are the three things you should develop to give up those three things.”
AN6.113
Numbered Discourses 6.113
- Triads
Discontent
“Mendicants, there are these three things.
What three?
Discontent, cruelty, and unprincipled conduct.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop rejoicing to give up discontent, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct.
These are the three things you should develop to give up those three things.”
AN6.114
Numbered Discourses 6.114
- Triads
Contentment
“Mendicants, there are these three things.
What three?
Lack of contentment, lack of situational awareness, and having many wishes.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop contentment to give up lack of contentment, situational awareness to give up lack of situational awareness, and having few wishes to give up having many wishes.
These are the three things you should develop to give up those three things.”
AN6.115
Numbered Discourses 6.115
- Triads
Hard to Admonish
“Mendicants, there are these three things.
What three?
Being hard to admonish, bad friendship, and a scattered mind.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop being easy to admonish to give up being hard to admonish, good friendship to give up bad friendship, and mindfulness of breathing to give up a scattered mind.
These are the three things you should develop to give up those three things.”
AN6.116
Numbered Discourses 6.116
- Triads
Restlessness
“Mendicants, there are these three things.
What three?
Restlessness, lack of restraint, and negligence.
These are the three things.
To give up these three things you should develop three things.
What three?
You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence.
These are the three things you should develop to give up those three things.”
AN6.117
Numbered Discourses 6.117
- The Ascetic Life
Observing the Body
“Mendicants, without giving up these six qualities you can’t meditate observing an aspect of the body.
What six?
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Without giving up these six qualities you can’t meditate observing an aspect of the body.
But after giving up these six qualities you can meditate observing an aspect of the body.
What six?
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
After giving up these six qualities you can meditate observing an aspect of the body.”
AN6.118
Numbered Discourses 6.118
- The Ascetic Life
Observing Principles, Etc.
“Mendicants, without giving up six things you can’t meditate observing an aspect of the body internally …
body externally …
body internally and externally …
feelings internally …
feelings externally …
feelings internally and externally …
mind internally …
mind externally …
mind internally and externally …
principles internally …
principles externally …
principles internally and externally.
What six?
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
After giving up these six qualities you can meditate observing an aspect of principles internally and externally.”
AN6.119
Numbered Discourses 6.119
- The Ascetic Life
About Tapussa
“Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees freedom from death and lives having realized freedom from death.
What six?
Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom.
Having these six qualities the householder Tapussa is certain about the Realized One, sees freedom from death and lives having realized freedom from death.”
AN6.120-139
Numbered Discourses 6.120–139
- The Ascetic Life
About Bhallika, Etc.
“Mendicants, having six qualities the householders Bhallika …
Sudatta Anāthapiṇḍika …
Citta of Macchikāsaṇḍa …
Hatthaka of Āḷavī …
Mahānāma the Sakyan …
Ugga of Vesālī …
Uggata …
Sūrambaṭṭha …
Jīvaka Komārabhacca …
Nakula’s father …
Tavakaṇṇika …
Pūraṇa …
Isidatta …
Sandhāna …
Vijaya …
Vijayamāhita …
Meṇḍaka …
the lay followers Vāseṭṭha …
Ariṭṭha …
and Sāragga are certain about the Realized One, see freedom from death and live having realized freedom from death.
What six?
Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom.
Having these six qualities the lay follower Sāragga is certain about the Realized One, sees freedom from death and lives having realized freedom from death.”
AN6.140
Numbered Discourses 6.140
- Abbreviated Texts Beginning with Greed
Untitled Discourse on Greed (1st)
“For insight into greed, six things should be developed.
What six?
The unsurpassable seeing, listening, acquisition, training, service, and recollection.
For insight into greed, these six things should be developed.”
AN6.141
Numbered Discourses 6.141
- Abbreviated Texts Beginning with Greed
Untitled Discourse on Greed (2nd)
“For insight into greed, six things should be developed.
What six?
The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
For insight into greed, these six things should be developed.”
AN6.142
Numbered Discourses 6
- Abbreviated Texts Beginning with Greed
Untitled Discourse on Greed (3rd)
“For insight into greed, six things should be developed.
What six?
The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
For insight into greed, these six things should be developed.”
AN6.143-169
Numbered Discourses 6.143–169
- Abbreviated Texts Beginning with Greed
Untitled Discourses on Greed, Etc.
“For the complete understanding of greed …
complete ending …
giving up …
ending …
vanishing …
fading away …
cessation …
giving away …
letting go of greed these six things should be developed.”
AN6.170-649
Numbered Discourses 6.170–649
- Abbreviated Texts Beginning with Greed
Untitled Discourses on Hate, Etc.
“For insight into hate …
delusion …
anger …
acrimony …
disdain …
contempt …
jealousy …
stinginess …
deceitfulness …
deviousness …
obstinacy …
aggression …
conceit …
arrogance …
vanity …
For insight into negligence …
complete understanding …
complete ending …
giving up …
ending …
vanishing …
fading away …
cessation …
giving away …
For the letting go of negligence
these six things should be developed.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said.
The Book of the Sixes is finished.