AN6.The Book of Sixes-ver2

Tipitaka >> Sutta Pitaka >> Anguttara Nikaya >> 6.Book of Sixes

This is Book Six of Anguttara Nikaya. This is modified version of Bhikkhu Bodhi.

Numerical Discourses (Anguttara Nikaya)

(Counting on Fingers section)

Note : 'c' of Pali word is pronounced as 'ch' as in 'China'

= The Book of the Sixes (Chakkanipata) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher , the Rightly and Perfectly Enlightened(Awakened) One

1 Worthy of Gifts (1) (Ahuneyya1)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What six? (1) Here, having seen a form with the eye, a bhik khu is neither joyful nor saddened, but dwells equanimous, mindful(meditating/sati), and completely comprehending. 1251 (2) Having heard a sound with the ear, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful(meditating/sati), and completely comprehend ing. (3) Having smelled an odor with the nose, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful(meditating/sati), and completely comprehending. (4) Having experienced a taste with the tongue, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful(meditating/sati), and completely comprehend ing. (5) Having felt a tactile object with the body, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mind ful, and completely comprehending. (6) Having cognized a men tal phenomenon with the mind, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful(meditating/sati), and completely comprehending. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

This is what the Lord(Buddha) said. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement. [280]

2 Worthy of Gifts (2) (Ahuneyya2)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. Whatsix? 1252

(1) "Here, a bhikkhu wields the various. kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhin dered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahma world.

(2) "With the divine ear element, which is purified and sur passes the human, he hears both kinds of sounds, the divine and human, those that are far as well as near.

(3) "He understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust(raag) as a mind with lust(raag) and a mind without lust(raag) as a mind without lust(raag); a mind with hatred as a mind with hatred and a mind without hatred as a mind without hatred; a mind with delusion(moha) as a mind with delusion(moha) and a mind with out delusion(moha) as a mind wifhout delusion(moha); a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a sur passable mind as surpassable and an unsurpassable mind as unsurpassable; a self-absorbed(in-trance/samahita) mind as self-absorbed(in-trance/samahita) and an unconcentrated(asamahita) mind as unconcentrated(asamahita); a liberated mind as liberated and an unliberated mind as unliberated.

(4) "He recollects his manifold past abodes(of past rebirths), that is, one rebirth, two rebirths, three rebirths, four rebirths, five rebirths, ten rebirths, twenty rebirths, thirty rebirths, forty rebirths, fifty [281] rebirths, a hundred rebirths, a thousand rebirths, a hundred thousand rebirths, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: 'There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appear ance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.' Thus he recollects his manifold past abodes(of past rebirths) with their aspects and details.

(5) "With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, infe rior and superior, beautiful and ugly, fortunate and unfortu nate, and he understands how beings fare in accordance with their kamma(karma/deeds) thus: 'These beings who engaged in misconduct' by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma(karma/deeds) based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma(karma/deeds) based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma(karma/deeds).

(6) "With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it.

"Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

3 Faculties (Indriya)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What six? [282] The faculty of faith, the faculty of energy(exertion/viriya), the faculty of mindfulness(meditation/sati), the faculty of samadhi(self absorption/trance), the faculty of panna(divine knowledge); and with the destruction of the taints, he has real ized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

4 Powers (Bala)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What six? The power of faith, the power of energy(exertion/viriya), the power, of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), the power of wis dom; and with the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

5 Thoroughbred (1) (Ajaniya1)
"Bhikkhus(Monks), possessing six factors, a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reck oned as a factor of kingship. What six? Here, a king's excellent thoroughbred horse patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and it is endowed with beauty. Possessing these six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. 1253

"So too, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What six? [283] Here, a bhikkhu(monk) patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and patiently endures mental phenomena(dhamma). Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

6 Thoroughbred (2) (Ajaniya2)
"Bhikkhus(Monks), possessing six factors, a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What six? Here, a king's excel lent thoroughbred horse patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and it is endowed with strength. Possessing these six factors, a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.

"So too, possessing six. qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverem tial salutation, an unsurpassed field of merit for the world. What six? Here, a bhikkhu patiently endures forms, patiently endures, sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and patiently endures mental phenomena(dhamma). Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

7 Thoroughbred (3) (Ajaniya3)
"Bhikkhus(Monks), possessing six factors, a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reck oned as a factor of kingship. What six? Here, a king's excellent thoroughbred horse patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and it is endowed with speed. [284] Possessing these six factors, a king's excellent thorough bred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship.

"So too, possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reveren tial salutation, an unsurpassed field of merit for the world. What six? Here, a bhikkhu patiently endures forms, patiently endures sounds, patiently endures odors, patiently endures tastes, patiently endures tactile objects, and patiently endures mental phenomena(dhamma). Possessing these six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.'

8 Unsurpassed Things (Anuttariya)
"Bhikkhus(Monks), there are these six unsurpassed things. What six? The unsurpassed sight, the unsurpassed hearing, the unsur passed gain, the unsurpassed training, the unsurpassed service, and the unsurpassed recollection. These are the six unsurpassed things." 1254

9 Subjects of Recollection (Anussatitthana)
"Bhikkhus(Monks), there are these six subjects of recollection. What six? Recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of virtuous behavior, recollection of generosity, and recollection of the devtas(angels). These are the six subjects of recollection." 1255

10 Mahanama
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahanama the Sakyan approached the Lord(Buddha), paid hom age to him, sat down to one side, and said to the Lord(Buddha): "Bhante, how does a noble disciple who has arrived at the fruit and understood the teaching often dwell?" 1256

"Mahanama, a noble disciple [285] who has arrived at the fruit and understood the teaching often dwells in this way: 1257 (1) "Here, Mahanama, a noble disciple recollects the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' When a noble disciple recollects the Tathagata(Buddha), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the Tathagata(Buddha). A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one sensation(vedana) pleasure, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbalanced population, 1256 who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, 1259 he develops recollection of the Buddha.

(2) "Again, Mahanama, a noble disciple, recollects the Dhamma thus: 'The Dhamma is well expounded by the Lord(Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise." When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the Dhamma. A noble disciple whose mind is straight gains inspiration in the mean ing, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samadhi). This is called a noble disciple who dwells in bal ance amid an unbalanced population, who dwells unafflicted amid an afflicted population. [286] As one who has entered the stream of the Dhamma, he develops recollection of the Dhamma.

(3) "Again, Mahanama, a noble disciple recollects the Sangha thus: 'The Sangha of the Lord(Buddha)'s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of per sons, the eight types of individuals — this Sangha of the Lord(Buddha) One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' When a noble disciple recollects the Sangha, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the Sangha. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one, with sensation(vedana) of happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbalanced popula tion, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Sangha.

(4) "Again, Mahanama, a noble disciple recollects his own virtuous behavior as unbroken, flawless; unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust(raag), hatred, or delusion(moha); on that occasion his mind is simply straight, based on virtuous behavior. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When lie is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). . [287] This is called a noble disciple who dwells in balance amid an unbal anced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of virtuous behavior.

(5) "Again, Mahanama, a noble disciple recollects his own generosity thus: 'It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving(donation) and sharing.' When a noble disciple recol lects his generosity, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on generosity. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbal anced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of generosity.

(6) "Again, Mahanama, a noble disciple recollects the devtas(angels) thus: 'There are devas(angels/gods) [ruled by] the four great kings, Tavatimsa devas(angels/gods), Yama devas(angels/gods), Tusita devas(angels/gods), devas(angels/gods) who delight in creation, devas(angels/gods) who control what is created by others, devas(angels/gods) of Brahma's company, and devas(angels/gods) still higher than these. 1260 There exists in me too such faith as those devtas(angels) possessed because of which, when they passed away here, they were reborn there; there exists in me too such virtuous behavior . . . such learning . . . such generosity . . . such panna(divine knowledge) as those devtas(angels) possessed because of which, when they passed away here, they were reborn there.' When [288] a noble disciple recollects the faith, virtuous behav ior, learning, generosity, and panna(divine knowledge) in himself and in those devtas(angels), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh) or delusion(moha); on that occasion his mind is simply straight, based on the devtas(angels). A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one, with sensation(vedana) of happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbalanced popula tion, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the devtas(angels).

"Mahanama, a noble disciple who has arrived at the fruit and understood the teaching often dwells in just this way."

11 Cordiality (1) (Saraniya1)
"Bhikkhus(Monks), there are these six principles of cordiality. 1261 What six?

(1) "Here, a bhikkhu maintains bodily acts of loving-kindness(metta) toward his fellow monks both openly and privately. This is a principle of cordiality.

(2) "Again, a bhikkhu maintains verbal acts of loving-kindness(metta) toward his fellow monks both openly and privately. This, too, is a principle of cordiality.

(3) "Again, a bhikkhu maintains mental acts of loving kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality. [289]

(4) "Again, a bhikkhu shares without reservation 1262 any righ teous gains that have been righteously obtained, including even the contents of his alms bowl, and uses such things in com mon with his virtuous fellow monks. This, too, is a principle of cordiality.

(5) "Again, a bhikkhu dwells both openly and privately pos sessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). This, too, is a principle of cordiality.

(6) "Again, a bhikkhu dwells both openly and privately pos sessing in common with his fellow monks a view that is noble and emancipating, which leads out, for one who acts upon it to the complete destruction of suffering. This, too, is a principle of cordiality..

"These, bhikkhus, are the six principles of cordiality."

22 Cordiality (2) (Saraniya1)
"Bhikkhus(Monks), there are these six principles of cordiality that cre ate affection and respect and conduce to cohesiveness, non dispute, concord, and unity. What six?

(1) "Here, a bhikkhu maintains bodily acts of loving-kindness(metta) toward his fellow monks both openly and privately. This is a principle of cordiality that creates affection and respect and conduces to cohesiveness, non-dispute, concord, and unity.

(2) "Again, a bhikkhu maintains verbal acts of loving-kindness(metta) toward his fellow monks both openly and privately. This, too, is a principle of cordiality that creates affection and respect. . ..

(3) "Again, a bhikkhu maintains mental acts of loving kindness toward his fellow monks both openly and privately. This, too, is a principle of cordiality that creates affection and respect ,

(4) "Again, a bhikkhu shares without reservation any righ teous gains that have been righteously obtained, including even the contents of his alms bowl, and uses such things in common [290] with his virtuous fellow monks. This, too, is a principle of cordiality that creates affection and respect

(5) "Again, a bhikkhu dwells both openly and privately pos sessing in common with his fellow monks virtuous behavior that is unbroken, flawless, unblemished, unblotched, free ing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). This, too, is a principle of cordiality that creates affection and respect. ...

(6) " Again, a bhikkhu dwells both openly and privately pos sessing in common with his fellow monks a view that is noble and emancipating, which leads out, for one who acts upon it, to the complete destruction of suffering. This, too, is a principle of cordiality that creates affection and respect. . ..

"These, bhikkhus, are the six principles of cordiality that cre ate affection and respect and conduce to cohesiveness, to non dispute, to concord, and to unity."

13 Escape (Nissaraniya)
"Bhikkhus(Monks), there are these six elements of escape. 1263 What six?

(1) "Here, a bhikkhu might say thus: Í have developed and cultivated the liberation of the mind by loving-kindness(metta), made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet ill will still obsesses my mind. He should be told: 'Not so! Do not speak thus. Do not mis represent the Lord(Buddha); for it is not good to misrepresent the Lord(Buddha), The Lord(Buddha) would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by loving-kindness(metta), make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet [291] ill will could still obsess one's mind. There is no such possibility. For this, friend, is the escape from ill will, namely, the liberation of the mind by loving-kindness(metta).'

(2) "Then, a bhikkhu might say thus: 'I have developed and cultivated the liberation of the mind by compassion, made it my vehicle and basis, carried it out, consolidated it, and prop erly undertaken it, yet the thought of harming still obsesses my mind.' He should be told: 'Not so! Do not speak thus. Do not misrepresent the Lord(Buddha); for it is not good to misrepresent the Lord(Buddha). The Lord(Buddha) would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by com passion make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet the thought of harming could still obsess one's mind. There is no such possibility. For this, friend, is the escape from the thought of harming, namely, the liberation of the mind by compassion.'

(3) "Then, a bhikkhu might say thus: 'I have developed and cultivated the liberation of the mind by altruistic joy, made it my vehicle and basis, carried it out, consolidated it, and prop erly undertaken it, yet discontent still obsesses my mind.' 1264 He should be told: "Not so! Do not speak thus. Do not misrep resent the Lord(Buddha); for it is not good to misrepresent the Lord(Buddha). The Lord(Buddha) would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by altruistic joy, make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet discontent could still obsess one's mind. There is no such possibility. For this, friend, is the escape from discontent, namely, the liberation of the mind by altruistic joy.'

(4) "Then, a bhikkhu might say thus: 'I have developed and cultivated the liberation of the mind by indifference(withdrawing within/upekkha), made it my vehicle and basis, carried it out, consolidated it, and prop erly undertaken it, yet lust(raag) still obsesses my mind.' He should be told: 'Not so! Do not speak thus. Do not misrepresent the Lord(Buddha); for it is not good to misrepresent the Lord(Buddha). The Lord(Buddha) would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the liberation of the mind by indifference(withdrawing within/upekkha), make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, [292] yet lust(raag) could still obsess one's mind. There is no such possibility. For this, friend, is the escape from lust(raag), namely, the liberation of the mind by indifference(withdrawing within/upekkha).' 1265

(5) "Then, a bhikkhu(monk) might say thus: 'I have developed and cultivated the markless liberation of the mind, 1266 made it my vehicle and basis, carried it out, consolidated it, and properly undertaken it, yet my consciousness still follows after marks.' 1267 He should be told: 'Not so! Do not speak thus. Do not mis represent the Lord(Buddha); for it is not good to misrepresent the Lord(Buddha). The Lord(Buddha) would certainly not speak in such a way. It is impossible and inconceivable, friend, that one might develop and cultivate the markless liberation of the mind, make it one's vehicle and basis, carry it out, consolidate it, and properly undertake it, yet one's consciousness could still follow after marks. There is no such possibility. For this, friend, is the escape from all marks, namely, the markless liberation of the mind.'

(6) "Then, a bhikkhu might say: 'I have discarded [the notion] "I am," and I do not regard [anything as] "This I am," yet the dart of doubt and bewilderment still obsesses my mind.' He should be told: 'Not so! Do not speak thus. Do not misrepresent the Lord(Buddha); for it is not good to misrepresent the Lord(Buddha) . The Lord(Buddha) would certainly hot speak in such a way. It is impossible and inconceivable, friend, that when [the notion] "l am" has been discarded, and one does not regard [anything as] "This I am," the dart of doubt and bewilderment could still obsess one's mind. There is no such possibility. For this, friend, is the escape from the dart of doubt and bewilderment, namely, the uprooting of the conceit "I am" 1268

"These, bhikkhus, are the six elements of escape."

14 A Good Death (Bhaddaka)
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!"

"Friend!" those bhikkhus [293] replied. The Venerable Sariputta said this:

"Friends, a bhikkhu passes his time 3269 in such a way that he does not have a good death. 270 And how does a bhikkhu pass his time in such a way that he does not have a good death?

"Here, (1) a bhikkhu delights in work, takes delight in work, is devoted to delight in work; 1271 (2) he delights in talk, takes delight in talk, is devoted to delight in talk; (3) he delights in sleep, takes delight in sleep, is devoted to delight in sleep; (4) he delights in company, takes delight in company, is devoted to delight in company; (5) he delights in bonding, takes delight in bonding, is devoted to delight in bonding; (6) he delights in proliferation, takes delight in proliferation, is devoted to delight in proliferation. 1272 When a bhikkhu passes his time in such a way he does not have a good death. This is called a bhikkhu who delights in personal existence(bhavo/cause for rebirth), 1273 who has not abandoned personal existence(bhavo/cause for rebirth) to completely make an end of suffering.

"Friends, a bhikkhu passes his time in such a way that he has a good death. And how does a bhikkhu pass his time in such a way that he has a good death?

"Here, (1) a bhikkhu does not delight in work, does not take delight in work, is not devoted to delight in work; (2) he does not delight in talk, does not take delight in talk, is not devoted to delight in talk; (3) he does not delight in sleep, does not take delight in sleep, is not devoted to delight in sleep; (4) he does not delight in company, does not take delight in company, is not devoted to delight in company; (5) he does not delight in bonding, does not take delight in bonding, is not devoted to delight in bonding; (6) he does not delight in proliferation, does not take delight in proliferation, is not devoted to delight in pro liferation. When a bhikkhu [294] passes his time in such a way he has a good death. This is called a bhikkhu who delights, in nibbana, who has abandoned personal existence(bhavo/cause for rebirth) to completely make an end of suffering." .

The creature 1274 devoted to proliferation, who is delighted with proliferation, has failed to attain nibbana(nirvana), the unsurpassed security from bondage.

But one who has abandoned proliferation, who finds delight in non-proliferation, has attained nibbana(nirvana), the unsurpassed security from bondage.

15 Regret (Anutappiya)
There the Venerable Sariputta addressed the bhikkhus. . ...

"Friends, a bhikkhu passes his time in such a way that he dies with regret. And how does a bhikkhu pass his time in such a way that he dies with regret?.

"Here, (1) a bhikkhu delights in work, takes delight in work, is devoted to delight in work . . . [as in 6:14] (6) he delights in proliferation, takes delight in proliferation, is devoted to delight in proliferation. When a bhikkhu passes his time in such a way he dies with regret. This is called a bhikkhu who delights in personal existence(bhavo/cause for rebirth), who has not abandoned personal existence(bhavo/cause for rebirth) to completely make an end of suffering.

"Friends, a bhikkhu(monk) passes his time in such a way that he dies without regret. And how does a bhikkhu pass his time in such a way that he dies without regret?

"Here, (1) a bhikkhu does not delight in work, does not take delight in work, is not devoted to delight in work . . . [295] . . . (6) does not delight in proliferation, does not take delight in prolif eration, is not devoted to delight in proliferation. When a bhik khu passes his time in such a way he dies without regret. This is called a bhikkhu who delights in nibbana(nirvana), who has abandoned personal existence(bhavo/cause for rebirth) to completely make an end of suffering."

[The verses are identical with those of 6:14.]

16 Nakula pitu
On one occasion the Lord(Buddha) was dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. Now on that occasion the householder Nakulapita was sick, afflicted, gravely ill. Then the housewife Nakulamata said this to him: "Do not die full of concern, 1275 householder. To die full of concern is painful. To die full of concern has been criti cized by the Lord(Buddha). 1276

(1) "It may be, householder, that you think thus: "After I'm gone, Nakulamata won't be able to support our children and maintain the household. But you should not look at the matter in this way. I am skilled at weaving cotton and knitting wool. After you are gone. I'll be able to support the children [296] and maintain the household. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full, of concern has been criticized by the Lord(Buddha).

(2) "It may be, householder, that you think thus: "After I'm gone, Nakulamata will take another husband.' 1277 But you should not look at the matter in this way. You know, house holder, and so do I, that for the last sixteen years we have led the layperson's celibate life. 1278 Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Lord(Buddha).

(3) "It may be, householder, that you think thus: "After I'm gone, Nakulamata won't want to see the Lord(Buddha) and the Sangha of bhikkhus.' But you should not look at the matter in this way. After you are gone, householder, I will be even keener to see the Lord(Buddha) and the Sangha of bhikkhus. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Lord(Buddha).

(4) "It may be, householder, that you think thus: 'Nakulamata does not fulfill virtuous behavior.' 1279 But you should not look at the matter in this way. I am one of the Lord(Buddha)'s white robed female lay disciples who fulfill virtuous behavior. If any one has any doubt or uncertainty about this, the Lord(Buddha), the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. They can go and ask him. Therefore, householder, do not die full of concern. [297] To die full of concern is painful. To die full of concern has been criticized by the Lord(Buddha).

(5) "It may be, householder, that you think thus: 'Nakulamata does not obtain internal equanimity(samatha) of mind.' But you should not look at the matter in this way. I am one of the Lord(Buddha)'s white-robed female lay disciples who obtain internal equanimity(samatha) of mind. If anyone has any doubt or uncertainty about this, the Lord(Buddha), the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. They can go and ask him. Therefore, householder, do not die full of concern. To die full of concern is painful. To die full of concern has been criticized by the Lord(Buddha).

(6) "It may be, householder, that you think thus: 'Nakulamata has not attained a foothold, a firm stand, assurance in this Dhamma and discipline; 1280 she has not crossed over doubt, got ten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching.' But you should not look at the matter in this way. I am one of the Lord(Buddha)'s white-robed female lay disciples who have attained a foothold, a firm stand assurance in this Dhamma and discipline; I am one of those who have crossed over doubt, gotten rid of bewil derment, attained self-confidence, and become independent of others in the Teacher's teaching. If anyone has any doubt or uncertainty about this, the Lord(Buddha), the Arahant, the Perfectly Enlightened One is dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. They can go and ask him. Therefore, householder, do not die full of con cern. To die full of concern is painful. To die full of concern has been criticized by the Lord(Buddha)."

Then, while the householder Nakulapita [298] was being exhorted in this way by the housewife Nakulamata, his ailment subsided on the spot. Nakulapita recovered from that illness, and that is how his illness was abandoned.

Then, not long after he had recovered, the householder Nakulapita, leaning on a staff, approached the Lord(Buddha). He paid homage to the Lord(Buddha) and sat down to one side. The Lord(Buddha) then said to him:

"It is truly your good fortune and gain, householder, that the housewife Nakulamata has compassion for you, desires your good, and exhorts and instructs you. Nakulamata is one of my white-robed female lay disciples who fulfill virtuous behavior. She is one of my white-robed female lay disciples who obtain internal equanimity(samatha) of mind. She is one of my white-robed female lay disciples who have attained a foothold, a firm stand, assur ance in this Dhamma and discipline, who have crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the Teacher's teaching. It is truly your good fortune and gain, householder, that the housewife Nakulamata has compassion for you, desires your good, and exhorts and instructs you."

17 Beneficial(kusala) (Soppa)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Lord(Buddha) emerged from seclusion and went to the meet ing hall, where he sat down in the seat that was prepared. In the evening, the Venerable Sariputta, too, emerged from seclu sion and went to the meeting hall, where [299] he paid homage to the Lord(Buddha) and sat down to one side. The Venerable Mahamoggallana. . . the Venerable Mahakassapa. . . the Ven erable Mahakaccayana. . . the Venerable Mahakotthita. . . the Venerable Mahacunda. . . the Venerable Mahakappina. . . the Venerable Anuruddha. . . the Venerable Revata. . . the Vener able Ananda, too, emerged from seclusion and went to the meeting hall, where he paid homage to the Lord(Buddha) and sat down to one side.

Then, having passed most of the night sitting, the Lord(Buddha) got up from his seat and entered his dwelling. Soon after the Lord(Buddha) had left, those venerable ones, too, got up from their seats and went to their own dwellings. But those bhik khus who were newly ordained, who had not long gone forth[into hermit life] and had just recently come to this Dhamma(path) and discipline, slept, snoring away until sunrise. With the divine eye, which is purified and surpasses the human, the Lord(Buddha) saw those bhikkhus asleep, snoring away until sunrise. He then went to the meeting hall, sat down in the seat prepared for him, and addressed those bhikkhus:

"Bhikkhus(monks), where is Sariputta? Where is Mahamoggallana? Where is Mahakassapa? Where is Mahakaccayana? Where is Mahakotthita? Where is Mahacunda? Where is Mahakappina? Where, is Anuruddha? Where is Revata? Where is Ananda? Where have those elder disciples gone?"

"Bhante, not long after the Lord(Buddha) left, those vener able ones, too, got up from their seats and went to their own dwellings."

"Bhikkhus(Monks), when the elder bhikkhus left, why did you newly ordained ones sleep, snoring away until sunrise?

(1) "What do you think, bhikkhus? Have you ever seen or heard that a head-anointed khattiya king, while exercising rule all his life, is pleasing and agreeable to the country [300] if he spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep?" 1281

"No, Bhante."

"Good, bhikkhus. I too have never seen or heard of such a thing."

(2) "What do you think, bhikkhus? Have you ever seen or heard that a royal official . . . (3) ... a favorite son ... (4) ... a gen eral . . . (5) ... a village headman . . . (6) ... a guild master, while exercising leadership over the guild all his life, is pleasing and agreeable to the guild if he spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the plea sure of sleep?"

"No, Bhante."

"Good, bhikkhus. I too have never seen or heard of such a thing.

"Bhikkhus(Monks), what do you think? Suppose there is an ascetic or brahmin who spends as much time as he wants yielding to the pleasure of rest, the pleasure of sloth, the pleasure of sleep; one who does not guard the doors of the sense faculties, who is immoderate in eating, and is not intent on wakefulness; who lacks insight(vipassana) into beneficial(kusala) qualities(Dhamma); who does not dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night. Have you ever seen or heard that such a one, with the destruction of the taints, has realized for himself With direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwells in it?"

"No, Bhante."

"Good, bhikkhus. I too have never seen or [301] heard of such a thing.

"Therefore, bhikkhus, you should train yourselves thus: 'We will guard the doors of the sense faculties, be moderate in eat ing, and be intent on wakefulness; we will have insight(vipassana) into beneficial(kusala) qualities(Dhamma), and will dwell intent on the endeavor to develop the aids to enlightenment in the earlier and later phases of the night/ 1582 Thus, bhikkhus, should you train yourselves."

18 The Fish Dealer (Macchabandha)
On one occasion the Lord(Buddha) was wandering on tour among the Kosalans together with a large Sangha of bhikkhus. Then, while traveling along the highway, in a certain spot. the Lord(Buddha) saw a fish dealer killing fish and selling them. He left the highway, sat down on a seat that was prepared for him at the foot of a tree, and addressed the bhikkhus: "Bhikkhus(Monks), do you see that fish dealer killing fish and selling them?"

"Yes, Bhante:"

(1) "What do you think, bhikkhus? Have you ever seen or heard that a fish dealer, killing fish [302] and selling them, might, by means of this work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?"

"No, Bhante." ,

"Good, bhikkhus. I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the cap tive fish as they are brought for slaughter. Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth.

(2) "What do you think, bhikkhus? Have you ever seen or heard that a cattle butcher, killing cows and selling them . . . [303] (3) ... a butcher of sheep . . . (4) ... a butcher of pigs . . . (5) ... a butcher of poultry. . . (6).. . . a butcher of deer, killing deer and selling them, might, by means of that work and livelihood, travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth?"

"No, Bhante."

"Good, bhikkhus(monks). I too have never seen or heard of such a thing. For what reason? Because he looks on cruelly at the cap tive deer as they are brought for slaughter, Therefore he does not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth.

"Bhikkhus(Monks), one who looks on cruelly at captive animals as they are brought for slaughter will not travel around by ele phant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. What then can be said about one who looks on cruelly at a condemned human being brought up for slaughter? This will lead to his harm and suffering for a long time. With the breakup of the body after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell."

19 Meditation on Death (1) (Maranassati1 sans. Marana smriti)
On one occasion the Lord(Buddha) was dwelling at Nadika in the brick hall. There the Lord(Buddha) addressed the bhikkhus: [304] "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), mindfulness(meditation/sati) of death, when developed and cul tivated, is of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as its goal. 1283. But do you, bhikkhus, develop mindfulness(meditation/sati) of death?"

(1) When this was said, one bhikkhu said to the Lord(Buddha): "Bhante, I develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think thus: 'May I live just a night and a day so that I may attend to the Lord(Buddha)'s teaching. 1284 I could then accomplish much!' 1285 It is in this way that I develop mind fulness of death."

(2) Another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(3) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the length of time it takes to eat a single alms meal 1286 so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(4) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Lord(Buddha)'s teaching. [305] I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(5) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Lord(Buddha)'s teaching. I could then accom plish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

(6) Still another bhikkhu said to the Lord(Buddha): "I too, Bhante, develop mindfulness(meditation/sati) of death."

"But how, bhikkhu, do you develop mindfulness(meditation/sati) of death?"

"Here, Bhante, I think: 'May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Lord(Buddha)'s teach ing. I could then accomplish much!' It is in this way that I develop mindfulness(meditation/sati) of death."

When this was said, the Lord(Buddha) said to those bhikkhus:

"Bhikkhus(Monks), (1 ) the bhikkhu who develops mindfulness(meditation/sati) of death thus: 'May I live just a night and a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (2) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just a day so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (3) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to eat a single alms meal so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (4) the one who develops mindfulness(meditation/sati) of death, thus: 'May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!': [306] these are called bhikkhus who dwell slothfully. They develop mindfulness(meditation/sati) of death sluggishly for the destruction of the taints.

"But (5) the bhikkhu who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!'; and (6) the one who develops mindfulness(meditation/sati) of death thus: 'May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Lord(Buddha)'s teaching. I could then accomplish much!': these are called bhikkhus who dwell alertfully. They develop mind fulness of death keenly for the destruction of the taints.

"Therefore, bhikkhus, you should train yourselves thus: 'We will dwell alertfully. We will develop mindfulness(meditation/sati) of death keenly for the destruction of the taints.' Thus should you train yourselves."

20 Meditation on Death (2) (Maranassati2 sans. Marana smriti)
On one occasion the Lord(Buddha) was dwelling at Nadika in the brick hall. There the Lord(Buddha) addressed the bhikkhus:

"Bhikkhus(Monks), mindfulness(meditation/sati) of death, when developed and cul tivated, is of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as its goal. And how is this so?

"Here, bhikkhus, when day has receded and night has approached, 1267 a bhikkhu reflects thus: 'I could die on account of many causes, (lj A snake might bite me, or a scorpion or centipede might sting me, and I might die; that would be an obstacle for me. (2) I might stumble and fall down, or (3) my food might disagree with me, or (4) my bile [307] might become agitated, or (5) my phlegm might become agitated, or (6) sharp winds in me might become agitated, and I might die; that would be an obstacle for me.'

"This bhikkhu should reflect thus: 'Do I have any bad harmful(akusala) qualities(Dhamma) that have not been abandoned, which might become an obstacle for me if I were to die tonight?' If, upon review, the bhikkhu knows: 'I have bad harmful(akusala) qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight.' then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatiga bility, mindfulness(meditation/sati), and complete comprehension(sampajanna) to abandon those bad harmful(akusala) qualities(Dhamma). Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete com prehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete compre hension to abandon those bad harmful(akusala) qualities(Dhamma).

"But if, upon review, the bhikkhu knows thus: 'I do not have any bad harmful(akusala) qualities(Dhamma) that have not been abandoned, which might become an obstacle for me if I were to die tonight,' then he should dwell in that same bliss(piti) and joy, training day and night in beneficial(kusala) qualities(Dhamma).

"But when night has receded and day has approached, a bhikkhu reflects thus: 'I could die on account of many causes. A snake might bite me ... or sharp winds might become agitated in me, and I might die; that would be an obstacle for me.'

"This bhikkhu should reflect thus: [308] 'Do I have any bad harmful(akusala) qualities(Dhamma) that have not been abandoned which might become an obstacle for me if I were to die this day?' If, upon review, the bhikkhu(monk) knows: 'I have bad harmful(akusala) qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day' then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefa tigability, mindfulness(meditation/sati), and complete comprehension(sampajanna) to abandon those bad harmful(akusala) qualities(Dhamma). Just as one whose clothes or head had caught fire would put forth extraordinary desire. effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness(meditation/sati), and complete com prehension to abandon those bad harmful(akusala) qualities(Dhamma).

"But if, upon review, the bhikkhu knows: 'I do not have any bad harmful(akusala) qualities(Dhamma) that I have not yet abandoned, which might become an obstacle for me if I were to die this day' then he should dwell in that same bliss(piti) and joy, train ing day and night in beneficial(kusala) qualities(Dhamma).

"It is, bhikkhus, when mindfulness(meditation/sati) of death is developed and cultivated in this way that it is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its con summation." [309]

21 Samaka
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Samagamaka near the lotus pond. Then, when the night had advanced, a certain devta(angel) of stunning beauty, illu minating the entire lotus pond, approached the Lord(Buddha), paid homage to him, stood to one side, and said to the Lord(Buddha)

"Bhante, there are these three qualities that lead to the decline of a bhikkhu. What three? (1) Delight in work, (2) delight in talk, and (3) delight in sleep. These are the three qualities that lead to the decline of a bhikkhu."

This is what that devta(angel) said. The Teacher agreed. Then that devta(angel), thinking, "The Teacher agrees with me," paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and disappeared right there.

Then, when the night had passed, the Lord(Buddha) addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire lotus pond, approached me, paid homage to me, stood to one side, and said to me: bhante, there are these three qualities that lead to the decline of a bhikkhu. What three? Delight in work, delight in talk, and delight in sleep. These are the three qualities that lead to the decline of a bhikkhu.' This is what that devta(angel) said. Having said this, that devta(angel) paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.

"It is, bhikkhus, a misfortune and loss for those of you whom even the devtas(angels) know are declining in beneficial(kusala) qualities(Dhamma). 1288

"I will teach, bhikkhus, another three qualities that lead to decline. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied.

The Lord(Buddha) said this: [310] "And what, bhikkhus, are the three [other] qualities that lead to decline? (4) Delight in company, (5) being difficult to correct, and (6) bad friendship. Those are the three [other] qualities that lead to decline.

"Bhikkhus(Monks), all those in the past who declined in beneficial(kusala) qualities declined because of these six qualities. All those in the future who will decline in beneficial(kusala) qualities(Dhamma) will decline because of these six qualities. And all those at present who are declining in beneficial(kusala) qualities(Dhamma) are declining because of these six qualities."

22 Non-Decline (Aparihaniya)
"Bhikkhus(monks), I will teach you these six qualities that lead to non decline. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the six qualities that lead to non decline? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, being easy to correct, and good friendship. These are the six qualities that lead to non-decline.

"Bhikkhus(Monks), all those in the past who did not decline in beneficial(kusala) qualities did not decline because of these six qualities. All those in the future who will not decline in beneficial(kusala) qualities(Dhamma) will not decline because of these six qualities. And all those at present who are not declining in beneficial(kusala) qualities(Dhamma) are not declining because of these six qualities."

23 Peril (Bhaya)
(1) "Bhikkhus(Monks), 'peril' is a designation for sensual pleasures.

(2) 'Suffering' is a designation for sensual pleasures. (3) 'Dis ease' is a designation for sensual pleasures. (4) 'Boil' [311] is a designation for sensual pleasures. (5) 'Tie' is a designation for sensual pleasures. (6) 'Swamp' is a designation for sensual pleasures.

"And why, bhikkhus, is 'peril' a designation for sensual plea sures? One excited sensual lust(raag), bound by desire and lust(raag), is not freed from the perils pertaining to the present life or from the perils pertaining to future lives; therefore peril' is a desig nation for sensual pleasures.

"And why is 'suffering' . . 'disease' . . . 'boil' . . . 'tie' . . . 'swamp' a designation for sensual pleasures? One excited by sensual lust(raag), bound by desire and lust(raag), is not freed from the swamps pertaining to the present life or from the swamps per taining to future lives; therefore 'swamp' is a designation for sensual pleasures."

Peril, suffering, and disease, a boil, a tie, and a swamp: these describe the sensual pleasures to which the worldling is attached.

Having seen the peril in clinging as the origin of rebirth and death, being liberated by non-clinging in the extinction of rebirth and death, those happy ones have attained security; they have reached nibbana(nirvana) in this very life.

Having overcome all enmity and peril, they have transcended all suffering. 3289

24 Himalayas (Himavanta)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu might split the Himalayas, the king of mountains, 1290 how much more then vile ignorance! What six? Here, a bhikkhu is (1) skilled in the attainment of samadhi(self absorption/trance); (2) skilled in the duration of con centration; (3) skilled in emergence from samadhi(self absorption/trance); (4) skilled in fitness for samadhi(self absorption/trance); (5) skilled in the area of samadhi(self absorption/trance); and (6) skilled in resolution regarding samadhi(self absorption/trance). 1291 [312] Possessing these six qualities, a bhikkhu might split the Himalayas, the king of mountains, how much more then vile ignorance ! "

25 Recollection (Anussatitthana)
"Bhikkhus(Monks), there are these six subjects of recollection. 1292 What six?

(1) "Here, bhikkhus, a noble disciple recollects the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' When a noble disciple recollects the Tathagata(Buddha), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. 'Greed, bhikkhus, is a designation for the five objects of sensual pleasure. Having made this a basis, 1293 some beings here are purified in such a way.

(2) "Again, a noble disciple recollects the Dhamma thus: 'The Dhamma is well expounded by the Lord(Buddha), directly vis ible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.' When a noble disciple rec ollects the Dhamma, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed . . . some beings here are purified in such a way.

(3) "Again, a noble disciple recollects the Sangha thus: 'The Sangha of the Lord(Buddha)'s disciples is practicing the good way, practicing the straight way, practicing the true way, prac ticing the proper way; that is, the four pairs of persons, the eight types of individuals — this Sangha of the Lord(Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' When [313] a noble disciple recol lects the Sangha, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed . . . some beings here are purified in such a way.

(4) "Again, a noble disciple recollects his own virtuous behav ior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). When a noble disciple recollects Iris virtuous behavior, on that occa sion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed . ... some beings here are purified in such a way.

(5) "Again, a noble disciple recollects his own generosity thus: 'It is truly my good fortune and gain that in a popula tion obsessed by the stain of miserliness, I dwell with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving(donation) and sharing.' When a noble disciple recollects his gener osity, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed . . .some beings here are purified in such a Way.

(6) "Again, a noble disciple recollects the devtas(angels) thus: 'There are devas(angels/gods) [ruled by] the four great kings, Tavatimsa devas(angels/gods), Yama devas(angels/gods), Tusita devas(angels/gods), devas(angels/gods) who delight in creation, devas(angels/gods) who control what is created by others, devas(angels/gods) [314] of Brahma's company, and devas(angels/gods) still higher than these. I too have such faith as those devtas(angels) possessed, because of which, when they passed away here, they were reborn there; I too have such virtuous behavior . . . such learning . . . such generosity . . . such panna(divine knowledge) as those devtas(angels) possessed, because of which, when they passed away here, they were reborn there.' When a noble disciple rec ollects the faith, virtuous behavior, learning, generosity, and panna(divine knowledge) in himself and in those devtas(angels), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occa sion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. 'Greed, bhikkhus, is a designation for the five objects of sensual pleasure. Having made this a basis, too, some beings here are purified in such a way.

"These, bhikkhus, are the six subjects of recollection."

26 Mahakaccana
There the Venerable Mahakaccana addressed the bhikkhus: "Friends, bhikkhus!"

"Friend!" those bhikkhus replied.

The Venerable Mahakaccana said this:

"It's astounding and amazing, friends, that the Lord(Buddha), the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the opening in the midst of confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana), that is, the six subjects of recollection. 1294 What six?

(1) "Here, friends, a noble disciple recollects the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant . . . the Enlightened One, the Lord(Buddha).' When a noble disciple recollects the Tathagata(Buddha), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), [315] or delusion(moha); on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it? 'Greed, friends, is a designation for the five objects of sensual pleasure. This noble disciple dwells with a mind entirely like space: vast, exalted, measureless, without enmity and ill will. Having made this a basis, some beings here become pure in such a way. 1293

(2) "Again, a noble disciple recollects the Dhamma thus: 'The Dhamma is well expounded by the Lord(Buddha) . . . to be person ally experienced by the wise. When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust(raag), hatred, or delusion(moha); on that occasion his mind is simply straight. He has departed from greed some beings here become pure in such a way.

(3) "Again, a noble disciple recollects the Sangha thus: 'The Safigha of the Lord(Buddha)'s disciples is practicing the good way . . . the unsurpassed field of merit for the world.' When a noble disciple recollects the Sangha, on that occa sion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed . . . [316] . . . some beings here become pure in such a way.

(4) "Again, a noble disciple recollects his own virtuous behav ior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). When a noble disciple recollects his virtuous behavior, on that occa sion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. Tie has departed from greed . . . some beings here become pure in such a way.

(5) "Again, a noble disciple recollects his own generos ity thus: 'It is truly my good fortune . . . that in a population obsessed by the stain of miserliness, I dwell with a mind devoid of the stain of miserliness . . . delighting in giving(donation) and sharing.' When a noble disciple recollects his generosity, on that occa sion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed . . . beings here become pure in such a way.

(6) " Again, a noble disciple recollects the devtas(angels) thus: 'There are devas(angels/gods) [ruled by] the four great kings . . . [31 7] ... I too have such faith . . . such virtuous behavior . . . such learning . . . such generosity . . . such panna(divine knowledge) as those devtas(angels) possessed, because of which, when they passed away here, they were reborn there.' When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and panna(divine knowledge) in himself and in those devtas(angels), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. 'Greed, friends, is a designation for the five objects of sensual pleasure. This noble disciple dwells with a mind entirely like space: vast, exalted, measureless, without enmity and ill will. Having made this a basis; too, some beings here become pure in such a way.

"Its astounding and amazing, friends, that the Lord(Buddha), the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the opening in the midst of confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana), that is, the six subjects of recollection."

27 Occasion (1) (Samaya1)
Then a certain bhikkhu approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, how many proper occasions are there for going to see an esteemed bhikkhu?" 1296

"There are, bhikkhu, these six proper occasions for going to see an esteemed bhikkhu. What six?

(1) "Here, bhikkhu, when a bhikkhu's mind is obsessed and oppressed by sensual lust(raag), and he does not understand as it really is the escape from arisen sensual lust(raag), on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend, my mind is obsessed and oppressed by sensual lust(raag), [318] and I do not understand as it really is the escape from arisen sensual lust(raag). Please teach me the Dhamma for abandoning sensual lust(raag).' The esteemed bhikkhu then teaches him the Dhamma for aban doning sensual lust(raag). This, is the first proper occasion for going to see an esteemed bhikkhu.

(2) "Again, when a bhikkhu's mind is obsessed and oppressed by ill will, and he does not understand as it really is the escape from arisen ill will, on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend, my mind is obsessed and oppressed by ill-will.'.. The esteemed bhikkhu then teaches him the Dhamma for abandoning ill will. This is the second proper occasion for going to see an esteemed bhikkhu.

(3) "Again, when a bhikkhu's mind is obsessed and oppressed by dullness and drowsiness, and he does not understand as it really is the escape from arisen dullness and drowsiness, on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend, my mind is obsessed and oppressed by dull ness and drowsiness. . . The esteemed bhikkhu then teaches him the Dhamma for abandoning dullness and drowsiness. This is the third proper occasion for going to see an esteemed bhikkhu.

(4) "Again, when a bhikkhu's mind is obsessed and oppressed by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, on that occasion he should approach an esteemed bhikkhu and say to him:. 'Friend, my mind is obsessed and oppressed by restlessness and remorse. . . [319] . . . The esteemed bhikkhu then teaches him the Dhamma(path) for abandoning restlessness and remorse. This is the fourth proper occasion for going to see an esteemed bhikkhu.

(5) "Again, when a bhikkhu's mind is obsessed and oppressed by doubt, and he does not understand as it really is the escape from arisen doubt, on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend, my mind is obsessed and oppressed by doubt, and I do not understand as it really is the escape from arisen doubt. Please teach me the Dhamma for abandoning doubt.' The esteemed bhikkhu then teaches him the Dhamma for abandoning doubt. This is the fifth proper occasion for going to see an esteemed bhikkhu.

(6) "Again, when a bhikkhu does not know and see what object to rely on and attend to in order to attain the imme diate destruction of the taints, 1297 on that occasion he should approach an esteemed bhikkhu and say to him: 'Friend, I do not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints. Please teach me the Dhamma for the destruction of the taints.' The esteemed bhikkhu then teaches him the Dhamma for the destruction of the taints. This is the sixth proper occasion for going to see an esteemed bhikkhu.

"These, bhikkhu, are the six proper occasions for going to see an esteemed bhikkhu." [320]

28 Occasion (2) (Samaya2)
On one occasion a number of elder bhikkhus were dwelling at Baranasi in the deer park at Isipatana; Then, after their meal, on returning from their alms round, those elder bhikkhus assem bled and were sitting together in the pavilion hall when this conversation arose among them: "What, friends, is the proper occasion for going to see an esteemed bhikkhu?"

When this was said, one bhikkhu told those elders: "Friends, after his meal, when an esteemed bhikkhu has returned from his alms round, washed his feet, and is sitting with his legs crossed, holding his body straight, having established mind fulness before him: that is the proper occasion for going to see him."

When he had spoken, another bhikkhu(monk) told him: "Friend, that isn't the proper occasion for going to see an esteemed bhikkhu. After his meal, when an esteemed bhikkhu has returned from his alms round, washed his feet, and is sitting with his legs crossed, holding his body straight, having established mindfulness(meditation/sati) before him, his fatigue on account of his walking [for alms] and his meal has not yet subsided. Therefore that is not the proper occasion for going to see him. But in the evening, when an esteemed bhikkhu has emerged from seclusion and is sitting in the shade of his dwelling with his legs crossed, holding his body straight, having established mindfulness(meditation/sati) before him: that is the proper occasion for going to see him."

When he had spoken, another bhikkhu told him: "Friend, that isn't the proper occasion for going to see an esteemed bhikkhu. [321 ] In the evening, when an esteemed bhikkhu has emerged from seclusion and is sitting in the shade of his dwelling with his legs crossed, holding his body straight, having established mindfulness(meditation/sati) before him, the object of samadhi(self absorption/trance) that he attended to during the day is still present to him. 1298 Therefore that is not the proper occasion for going to see him. But when an esteemed bhikkhu has risen as the night begins to fade and is sitting with his legs crossed, holding his body straight, having established mindfulness(meditation/sati) before him: that is the proper occasion for going to see him."

When he had spoken, another bhikkhu told him: "Friend, that isn't the proper occasion for going to see an esteemed bhikkhu. When an esteemed bhikkhu has risen as the night begins to fade and he is sitting with his legs crossed, holding his body straight, having established mindfulness(meditation/sati) before him, on that occasion his body is fresh; it is easy for him to attend to the teaching of the Buddhas. Therefore that is not the proper occasion for going to see him."

When this was said, the Venerable Mahakaccana said to those elder bhikkhus: "Friends, in the presence of the Lord(Buddha) I heard and learned this:

"'There are, bhikkhu, these six proper occasions for going to see an esteemed bhikkhu. What six? (1) Here, bhikkhu, when a bhikkhu's mind is obsessed and oppressed by sensual lust(raag) . . . [as in 6:27] [322] . . . (2) . . . obsessed and oppressed by ill will . . . (3) . . . obsessed and oppressed by dullness and drowsiness . . . (4) . . . obsessed and oppressed by restlessness and remorse . . . (5) . . . obsessed and oppressed by doubt . . . (6) when a bhik khu does not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints. . . . The esteemed bhikkhu then teaches him the Dhamma for the destruction of the taints. This is the sixth proper occasion for going to see an esteemed bhikkhu.'

"Friends, in the presence of the Lord(Buddha) I heard and learned this: 'These, bhikkhu, are the six proper occasions for going to see an esteemed bhikkhu.'"

29 Udayi
Then the Lord(Buddha) addressed the Venerable Udayi: "Udayi, how many subjects of recollection are there?"

When this was said, the Venerable Udayi was silent. A second time ... A third time the Lord(Buddha) addressed the Venerable UdayT: "Udayi, how many subjects of recollection are there?" And a third time the Venerable Udayi was silent.

Then the Venerable Ananda said to the Venerable Udayi: "The Teacher is addressing you, friend Udayi."

"I heard him, friend Ananda. [323]

"Here, Bhante, a bhikkhu recollects his manifold past abodes(of past rebirths), that is, one rebirth, two rebirths . . . [as in 6:2] . : . Thus he recollects his manifold past abodes(of past rebirths) with their aspects and details. This, Bhante, is a subject of recollection."

Then the Lord(Buddha) addressed the Venerable Ananda: "I knew, Ananda, that this hollow man Udayi does not devote himself to the higher mind. 1299 How many subjects of recollect tion are there, Ananda?"

"There are, Bhante, five subjects of recollection. What five?.

(1) "Here, Bhante, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclu sion, accompanied by thought and examination. With the sub siding of thought and examination, he enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), he dwells equanimous and, mindful(meditating/sati) and completely comprehend ing, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble ones declare: 'He is equanimous, mindful(meditating/sati), one who dwells happily.' This subject of recollection, developed and cultivated in this way, leads to a happy dwelling in this very life. 1300

(2) "Again, Bhante, a bhikkhu attends to the perception(sanna/sangya) of light; he focuses on the perception(sanna/sangya) of day thus: 'As by day, so at night; as at night, so by day.' Thus, with a mind that is open and uncovered, he develops a mind imbued with luminosity. 1301 This subject of recollection, developed and cultivated in this way, leads to obtaining knowledge and vision.

(3) "Again, Bhante, a bhikkhu reviews this very body upward from the soles of the feet, downward from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: "There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sin ews, bones, bone marrow, kidneys, heart, liver, pleura, spleen. lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.' This subject of recollection, developed and culti vated in this way, leads to abandoning sensual lust(raag).

(4) "Again, Bhante, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground, one, two, [324] or three days dead, bloated, livid, and festering. He compares his own body with it thus: 'This body, too, is of the same nature; it will be like that; it is not beyond that.' 1302 Or suppose he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of living beings. He compares his own body with it thus: 'This body, too, is of the same nature; it will be like that; it is not beyond that.' Or sup pose he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together* with sinews ... a fleshless skeleton smeared with blood, held together with sin ews . . . a skeleton without flesh and blood, held together with sinews . . . disconnected bones scattered in all directions: here a handbone, there a footbone, here a shinbone, there a thighbone, here a hipbone, there a backbone, and there the skull. He com pares his own body with it thus: ' This body, too, is of the same nature; it will be like that; it is not beyond that.' Or suppose he were to see a corpse thrown aside in a charnel ground, bones bleached white, the color of shells. . . bones heaped up, more than a year old. . . bones rotted, crumbled to dust. He compares his own body with it thus: [325] 'This body, too, is of the same nature; it will be like that; it is not beyond that.' This subject of recollection, developed and cultivated in this way, leads to the uprooting of the conceit 'I am.'

(5) "Again, Bhante, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by equa nimity. This subject of recollection, developed and cultivated in this way, leads to the penetration of numerous elements. 1303

"These, Bhante, are the five subjects of recollection."

"Good, good, Ananda! Therefore, Ananda, remember this sixth subject of recollection, too.

(6) "Here, ever mindful(meditating/sati) a bhikkhu goes forward, ever mind ful he returns, ever mindful(meditating/sati) he stands, ever mindful(meditating/sati) he sits. ever mindful(meditating/sati) he lies down to sleep, ever mindful(meditating/sati) he undertakes work. This subject of recollection, developed and cultivated in this way, leads to mindfulness(meditation/sati) and complete comprehension(sampajanna). '•

30 (10) Unsurpassed Things (Anuttariya)
"Bhikkhus(monks), there are these six unsurpassed things. What six? (1) The unsurpassed sight, (2) the unsurpassed hearing, (3) the unsurpassed gain, (4) the unsurpassed training, (5) the unsur passed service, and (6) the unsurpassed recollection.' l304

(1) "And what, bhikkhus, is the unsurpassed sight? Here, someone goes to see the elephant-gem, the horse-gem, the jewel-gem, or to see various sights; or else they go to see an ascetic or brahmin of wrong views, of wrong practice. There is this seeing; this I do not deny. But this seeing is low, com mon, worldly, ignoble, and unbeneficial; it does hot lead to disenchantment(nibbida), dispassion(viraga), cessation, peace, direct knowl edge, enlightenment, and [326] nibbana(nirvana). When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to see the Tathagata(Buddha) or a disciple of the Tathagata(Buddha): this unsurpassed sight is for the purification of beings, for the over coming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the real ization of nibbana(nirvana). This is called the unsurpassed sight. Such is the unsurpassed sight.

(2) "And how is there the unsurpassed hearing? Here, some one goes to hear the sound of drums, the sound of lutes, the sound of singing, or to hear various sounds; or else they go to hear the Dhamma of an ascetic or brahmin of wrong views, of wrong practice. There is this hearing; this I do not deny. But this hearing is low, common, worldly, ignoble, and unbenefi cial; it does not lead to disenchantment(nibbida), dispassion(viraga), cessation, peace, direct knowledge(abhinna), enlightenment, and nibbana(nirvana). When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to hear the Tathagata(Buddha) or a disciple of the Tathagata(Buddha): this unsurpassed hearing is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana). This is called the unsurpassed hearing. Such is the unsurpassed sight and the unsurpassed hearing.

(3) "And how is there the unsurpassed gain? Here, someone gains a son, a wife, or wealth; or they gain various [327] goods; or else they obtain faith in an ascetic or brahmin of wrong views, of wrong practice. There is this gain; this I do not deny. But this gain is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment(nibbida), dispassion(viraga), cessation, peace, direct knowledge, enlightenment, and nibbana(nirvana). When, however, one of settled faith, of settled devotion, decided, full of confidence, obtains faith in the Tathagata(Buddha) or in a disciple of the Tathagata(Buddha): this unsurpassed gain, is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana). This is called the unsurpassed gain. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed gain.

(4) "And. how is there the unsurpassed training? Here, someone trains in elephantry, in horsemanship, in chariotry, in archery, in swordsmanship; or they train in various fields; or else they train under an ascetic or brahmin of wrong views, of wrong practice. There is this training; this I do not deny. But this training is low, common, worldly, ignoble, and unbenefi cial; it does not lead to disenchantment(nibbida), dispassion(viraga), cessation, peace, direct knowledge(abhinna), enlightenment, and nibbana(nirvana). When, however, one of settled faith, of settled devotion, decided, full of confidence, trains in the higher virtuous behavior, the higher mind, and the higher panna(divine knowledge) in the Dhamma(path) and discipline proclaimed by the Tathagata(Buddha): this unsurpassed training is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the [328] realization of nibbana(nirvana). This is called the unsurpassed training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, and the unsurpassed training.

(5) "And how is there the unsurpassed service? Here, some one serves a khattiya, a brahmin, a householder; or they serve various others; or else they serve an ascetic or brahmin of wrong views, of wrong practice. There is this kind of service; this I do not deny. But this kind of service is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment(nibbida), dispassion(viraga), cessation, peace, direct knowledge(abhinna), enlightenment, and nibbana(nirvana). When, however, one of settled faith, of settled devotion, decided, full of confidence, serves the Tathagata(Buddha) or a disciple of the Tathagata(Buddha): this unsurpassed service is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana). This is called the unsurpassed service. Thus there is the unsur passed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, and the unsurpassed service.

(6) " And how is there the unsurpassed recollection? Here, someone recollects the gain of a son, a wife, or wealth; or else they recollect various kinds of gain; or else they recollect an ascetic or brahmin of wrong views, of wrong practice. There is this kind of recollection; this I do not deny.. But this kind of recollection is low, common, worldly, ignoble, and unbenefi cial; it does not lead to disenchantment(nibbida), dispassion(viraga), cessation, peace, direct knowledge(abhinna), enlightenment, and nibbana(nirvana). When, however, one [329] of settled faith, of settled devotion, decided, full of confidence, recollects the Tathagata(Buddha) or a disciple of the Tathagata(Buddha): this unsurpassed recollection is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana(nirvana). This is called the unsurpassed recollection.

"These, bhikkhus, are the six unsurpassed things."

Having gained the best of sights, and the unsurpassed hearing, having acquired the unsurpassed gain, delighting in the unsurpassed training, attentive in service, they develop recollection connected with seclusion, secure, leading to the deathless(amata/amrit).

Rejoicing in alertfulness, prudent, restrained by virtue, in time they realize where it is that suffering ceases.

31 Trainee (Sekha)
"Bhikkhus(Monks), these six qualities lead to the decline of a bhikkhu who is a traineeWhat six? [330] Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, and lack of moderation in eating. These six qualities lead to the decline of a bhikkhu who is a trainee.

"Bhikkhus(Monks), these six qualities lead to the non-decline of a bhikkhu.who is a trainee. What six? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense faculties, and moderation in eating. These six qualities lead to the non decline of a bhikkhu who is a trainee.".

32 Non-Decline (1) (Aparihana1)
Then, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord(Buddha), paid homage to him, stood to one side, and said to the Lord(Buddha):

"Bhante, there are these six qualities that lead to the non decline of a bhikkhu. What six? Reverence for the Teacher, rev erence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for alertfulness, and reverence for hospitality. 1305 These six qualities lead to the non-decline of a bhikkhu."

This is what that devta(angel) said. The Teacher agreed. Then that devta(angel), thinking, "The Teacher agrees with me," paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and disappeared. right there.

Then, when the night had passed, the Lord(Buddha) addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for alertfulness, and reverence for hospitality. [331] These six qualities lead to the non-decline of a bhikkhu.' This is what that devta(angel) said. Then that devta(angel) paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.'

Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward alertfulness, revering hospitality: this bhikkhu cannot fall away, but is close to nibbana(nirvana).

33 Non-Decline (2) (Aparihana2)
"Last night, bhikkhus(monks), when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta' s Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, rever ence for the training, reverence for a sense of moral shame, arid reverence for moral dread. These six qualities lead to the non-decline of a bhikkhu.' This is what that devta(angel) said. Then the devta(angel) paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."

Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, endowed with moral shame and moral dread: one who is deferential and reverential cannot fall away, but is close to nibbana(nirvana).

34 Moggallana
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, while the Venerable Mahamoggallana was alone in seclusion, the following course of thought arose in him: "Which devas(angels/gods) know: 'I am a stream enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment' ? " [332]

Now at that time, a bhikkhu named Tissa had recently died and been reborn in a certain brahma world. There too they knew him as "the brahma Tissa, powerful and mighty." Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's Grove and reappeared in that brahma world. When he saw the Venerable Mahamoggallana coming in the distance, the brahma Tissa said to him:

"Come, respected Moggallana! Welcome, respected Moggallana! It has been long since you took the opportunity to come here. Sit down, respected Moggallana. This seat has been prepared." The Venerable Mahamoggallana sat down on the prepared seat. The brahma Tissa paid homage to him and sat down to one side. The Venerable Mahamoggallana then said to him:

" Which devas(angels/gods), Tissa, know: 'I am a stream-enterer(7 rebirths,sotapatti), no longer subject to {rebirth in] the Lower world, fixed in destiny, heading for enlightenment'?" .

(1) "The devas(angels/gods) [ruled by] the four great kings have such knowledge, respected Moggallana."

"Do all the devas(angels/gods) [ruled by] the four great kings have such knowledge, Tissa?"

"Not all, respected Moggallana. Those who do not possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who lack the virtuous behavior loved by the noble ones, do not have such [333] knowledge. But those who pos sess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who have the virtuous behavior loved by the noble ones, know: 'I am a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment."

(2) "Do only the devas(angels/gods) [ruled by] the four great kings have such knowledge, or do the Tavatimsa devas(angels/gods) . . . (3) . . . the Yama devas(angels/gods) . . . (4) . . . the Tusita devas(angels/gods) . . . (5) . . . the devas(angels/gods) who delight in creation . . . (6) . . . the devas(angels/gods) who control what is created by others have it?"

"The devas(angels/gods) who control what is created by others also have such knowledge, respected Moggallana."

"Do all the devas(angels/gods) who control what is created by others have such knowledge, Tissa?"

"Not all, respected Moggallana. Those who do not possess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who lack the virtuous behavior loved by the noble ones, do not have such knowledge. But those who pos sess unwavering confidence in the Buddha, the Dhamma, and the Sangha, and who have the virtuous behavior loved by the noble ones, know: 'I am a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment. "

Then, having delighted and rejoiced in the statement of the brahma Tissa, just as [334] a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from the brahma world and reappeared in Jeta's Grove.

35 Pertain to True Knowledge (Vijjabhagiya)
"Bhikkhus(Monks), these six things pertain to true knowledge. What six? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya), of suf fering in the impermanent, the perception(sanna/sangya) of non-self in what is suffering, the perception(sanna/sangya) of abandoning, the perception(sanna/sangya) of dispassion(viraga), and the perception(sanna/sangya) of cessation. 1306 These six things pertain to true knowledge."

36 Disputes (Vivadamula)
"Bhikkhus(Monks), there are these six roots of disputes. What six?

(1) "Here, a bhikkhu is angry and hostile. When a bhikkhu is angry and hostile, he dwells without respect and deference toward the Teacher, the Dhamma, and the Sangha, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Sangha that leads to the harm of many people, to the unhappi ness of many people, to the ruin, harm, and suffering of devas(angels/gods) and humans. If, bhikkhus, you perceive any such root of dispute either in yourselves or in others, you should strive to abandon this evil root of dispute. And if you do not perceive any such root of dispute either in yourselves or in others, you should practice so that this evil root of dispute does not emerge in the future. [335] In such a way this evil root of dispute is abandoned and does not emerge in the future.

(2) "Again, a bhikkhu is a denigrator and insolent. . . (3) . . . envious and miserly . . . (4) . . . crafty and hypocritical . . . (5) ... . one who has evil desires and wrong view . . . (6) . . . one who adheres to his own-views, holds to them tenaciously, and relin quishes them with difficulty. When a bhikkhu adheres to his own views, holds to them tenaciously, and relinquishes them with difficulty, he dwells without respect and deference toward the Teacher, the Dhamma, and the Sangha, and he does not ful fill the training. Such a bhikkhu creates a dispute in the Sangha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of devas(angels/gods) and humans. If, bhikkhus, you perceive any such root of dispute either in yourselves or in others, you should strive to aban don this evil root of dispute. And if you do not perceive any such root of dispute either in yourselves or others, you should practice so that this evil root of dispute does not emerge in the future. In such a way this evil root of dispute is abandoned and does not emerge in the future.

"These, bhikkhus, are the six roots of dispute." [336]

37 Giving (Donation) (Chalangadana)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the female lay follower Velukantaki Nandamata had prepared an offering possessed of six factors for the Sangha of bhikkhus headed by Sariputta and Moggallana. With the divine eye, which is purified and surpasses the human, the Lord(Buddha) saw the female lay follower Velukantaki Nandamata preparing this offering and he then addressed the bhikkhus(monks):

"Bhikkhus(Monks), the female lay follower Velukantaki Nandamata is preparing an offering possessed of six factors for the Sangha of bhikkhus headed by Sariputta and Moggallana. And how is an offering possessed of six factors? Here, the donor has three factors and the recipients have three factors.

"What are the three factors of the donor? (1) The donor is joyful before giving(donation); (2) she has a placid, confident mind in the act of giving(donation); and (3) she is elated after giving(donation). These are the three factors of the donor.

"What are the three factors of the recipients? Here, (4) the recipients are devoid of lust(raag) or are practicing to remove lust(raag); (5) they are devoid of hatred or are practicing to remove hatred; (6) they are devoid of delusion(moha) or are practicing to remove delu sion. These are the three factors of the recipients.

"Thus the donor has three factors, and the recipients have three factors. In such a way the offering possesses six factors. It is not easy to measure the merit of such an offering thus: 'Just so much is the stream of merit, stream of the beneficial(kusala), nutriment of happiness — heavenly, ripening in happiness, con ducive to heaven — that leads to what is wished for, desired, and agreeable, to one's welfare and happiness' ; rather, it is reck oned simply as an incalculable, immeasurable, great mass of merit. Bhikkhus, just as it is not easy to measure the water in the great ocean [337] thus: 'There are so many gallons of water' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water,' or 'There are so many hundreds of thousands of gallons of water,'  but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too, it is not easy to measure the merit of such an offering. ... rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit. 77

Prior to giving(donation) one is joyful; while giving(donation) one settles the mind in trust; after giving(donation) one is elated: this is success in the act of offering.

When they are devoid of lust(raag) and hatred, devoid of delusion(moha), without taints, self-controlled, living the brahmacariya(celibate holy life), the field for the offering is complete.

Having cleansed oneself 1307 and given with one's own hands, the act of charity is very fruitful for oneself and in relation to others.

Having performed such a charitable deed with a mind free from miserliness, the wise person, rich in faith, is reborn in a happy, non-afflictive world.

38 Self-Initiative (Attakari sans Atma Kari)
Then a certain brahmin approached the Lord(Buddha) and exchanged greetings with him. When they had exchanged greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Master Gotama, I hold such a thesis and view as this: 'There is no self-initiative; there is no initiative taken by others" 1306

"Brahmin, I have never seen or heard of anyone holding such a thesis and view as this. For how [338] can one who comes on his own and returns on his own say: 'There is no self-initiative; there is no initiative taken by others'?

(1) "What do you think, brahmin? Does the element of instigation exist?" 1309

"Yes, sir."

"When the element of instigation exists, are beings seen to instigate activity?"

"Yes, sir."

"When beings are seen to instigate activity because the ele ment of instigation exists, this is the self-initiative of beings; this is the initiative taken by others..

(2) "What do you think, brahmin? Does the element of persistence exist?"

"Yes, sir."

"When the element of persistence exists, are beings seen to persist in activity?"

"Yes, sir."

"When beings are seen to persist in activity because the ele ment of persistence exists, this is the self-initiative of beings; this is the initiative taken by others.

(3) "What do you think, brahmin? Does the element of exertion exist?"

"Yes, sir."

"When the element of exertion exists, are beings seen to exert themselves in activity?"

"Yes, sir."

"When beings are seen to exert themselves in activity because the element of exertion exists, this is the selfinitiative of beings; this is the initiative taken by others.

(4) "What do you think, brahmin? Does the element of strength exist?" 1310

"Yes, sir."

"When the element of strength exists, are beings seen to be possessed of strength?"

"Yes, sir."

"When beings are seen to be possessed of strength because the element of strength exists, this is the self-initiative of beings; this is the initiative taken by others.

(5) "What do you think, brahmin? Does the element of continuation exist?"

"Yes, sir."

"When the element of continuation exists, are beings seen to continue [in an action]?"

"Yes, sir." . ..

"When beings are seen to continue [in an action] because the element of continuation exists, this is the self-initiative of beings; this is the initiative taken by others.

(6) "What do you think, brahmin? Does the element of force exist?"

"Yes, sir." ..

"When the element of force exists, are beings seen to act with force?"

"Yes, sir."

"When beings are seen to act with force because the element of force exists, this is the self-initiative of beings; this is the initiative taken by others.

"Brahmin, I have never seen or heard of anyone holding such a thesis and view [as yours]. For how can one who comes on his own and returns on his own say: 'There is no self-initiative; there is no initiative on the part of others'?"

"Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or hold ing up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

39 Causes (Nidana)
"Bhikkhus(Monks), there are these three causes for the origination of kamma. What three? (1) Greed is a cause for the origination of kamma; (2) hatred is a cause for the origination of kamma(karma/deeds); and (3) delusion(moha) is a caiase for the origination of kamma(karma/deeds).

"It is not non-greed that originates from greed; rather, it is just greed that originates from greed. It is not non-hatred that originates from hatred; rather, it is just hatred that originates from hatred. It is not non-delusion(moha) that originates from delusion(moha); rather, it is just delusion(moha) that originates from delusion(moha).

"It is not [339] [the realms] of devas(angels/gods) and humans — or any other good destinations — that are seen because of kamma(karma/deeds) born of greed, hatred, and delusion(moha); rather, it is hell, the animal realm, and the sphere of afflicted spirits — as well as other bad destinations — that are seen because of kamma(karma/deeds) born of greed, hatred, and delusion(moha). These are three causes for the origination of kamma(karma/deeds).

"There are, bhikkhus, these three [other] causes for the origi nation of kamma(karma/deeds). What three? (4) Non-greed is a cause for the origination of kamma(karma/deeds); (5) non-hatred is a cause for the origina tion of kamma(karma/deeds); and (6) non-delusion(moha) is a cause for the origina tion of kamma(karma/deeds).

"It is not greed that originates from non-greed; rather, it is just non-greed that originates from non-greed. It is not hatred that originates from non-hatred; rather, it is just non-hatred that originates from non-hatred. It is not delusion(moha) that originates from non-delusion(moha); rather, it is just non-delusion(moha) that originates from non-delusion(moha).

"It is not hell, the animal realm, and the sphere of afflicted spirits — or any other bad destinationsthat are seen because of kamma(karma/deeds) born of non-greed, non-hatred, and non-delusion(moha); rather, it is [the realms] of devas(angels/gods) and humans — as well as other good destinations — that are seen because of kamma(karma/deeds) born of non-greed, non-hatred, and non-delusion(moha). These are three [other] causes for the origination of kamma(karma/deeds)."

40 Kimbila 1311 (Kimila)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Kimbila in a nicula grove. Then the Venerable Kimbila approached the Lord(Buddha), paid homage to him, sat down to one side, and said: [340]

"What is the cause and reason why, Bhante, the good Dhamma does not continue long after a Tathagata(Buddha) has attained final nibbana(nirvana)?"

"Here, Kimbila, after a Tathagata(Buddha) has attained final nibbana(nirvana), (1) the bhikkhus, Bhikkhunis(Nuns), male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma(path). (3) They dwell without reverence and deference toward the Sangha. (4) They dwell without rever ence and deference toward the training. (5) They dwell without reverence and deference toward alertfulness. (6) They dwell without reverence and deference toward hospitality. This is the cause and reason why the good Dhamma does not continue long after a Tathagata(Buddha) has'attained final nibbana(nirvana)."

"What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathagata(Buddha) has attained final nibbana(nirvana)?"

"Here, Kimbila, after a Tathagata(Buddha) has attained final nibbana(nirvana), (1) the bhikkhus, Bhikkhunis(Nuns), male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference toward the Dhamma. (3) They dwell with reverence and deference toward the Sangha. (4) They dwell with reverence and defer ence toward the training. (5) They dwell with reverence and deference toward alertfulness. (6) They dwell with reverence and deference toward hospitality. This is the cause and reason why the good Dhamma continues long after a Tathagata(Buddha) has attained final nibbana(nirvana)."

41 A Block of Wood (Darukkhanda)
Thus have I heard. On one occasion the Venerable Sariputta was dwelling at Rajagaha on Mount Vulture Peak. Then, in the morning, the Venerable Sariputta dressed, took his bowl and robe, and descended from Mount Vulture Peak together with a number of bhikkhus(monks). In a certain place he saw a large block of wood and addressed the bhikkhus: "Do you see, friends, that large block of wood?"

"Yes, friend."

(1) "If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as earth. What [341] is the basis for this? Because the earth element exists in that block of wood. On this basis a bhikkhu possessing psychic potency(magic/iddhi) who has attained mastery of mind might focus on it as earth.

(2)-(4) "If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as water ... as fire ... as air. What is the basis for this? Because the water element . . . the fire element . . . the air element exists in that block of wood. On this basis a bhikkhu possessing psychic potency(magic/iddhi) who has attained mastery of mind might focus on it as air.

(5)— (6) "If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as beautiful ... as unattractive. For what reason? Because the element of beauty . . . the element of the unattractive exists in that block of wood. On this basis a bhikkhu possessing psychic potency(magic/iddhi) who has attained mastery of mind might focus on that. block of wood as unattractive."

42 Nagita 1312
Thus have I heard. On one occasion the Lord(Buddha) was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin vil lage named Icchanangala. There the Lord(Buddha) dwelled in the Icchanangala woodland thicket. The brahmin household ers of Icchanangala heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan fam ily, has arrived at Icchanangala and is now dwelling in the Icchanangala woodland thicket. Now a good report about that Master Gotamai has circulated thus: 'That Lord(Buddha) is an ara hant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha). Having realized by his own direct knowledge(abhinna) the world with its devas(angels/gods), Mara, and Brahma, this population with its ascetics and brahmins, its devas(angels/gods) and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a brahmacariya(celibate holy life) that is perfectly complete and pure.' Now it is good to see such arahants."

Then, when the night had passed, the brahmin householders of Icchanangala took abundant food of various kinds and went to the Icchanangala woodland thicket. They stood outside the entrance making an uproar and a racket. Now on that occa sion the Venerable Nagita was the Lord(Buddha)'s attendant. The Lord(Buddha) then addressed the Venerable Nagita: [342] "Who is making such an uproar and a racket, Nagita? One would think it was fishermen at a haul of fish."

"Bhante, these are the brahmin householders of Icchanaiigala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Lord(Buddha) and the Sangha of bhikkhus."

"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trou ble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trou ble or difficulty, might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."

"Let the Lord(Buddha) now consent, Bhante, let the Fortunate One consent. This is now the time for the Lord(Buddha) to consent. Wherever the Lord(Buddha) will go now, the brahmin household ers of town and countryside will incline in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Lord(Buddha) will go now, the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Lord(Buddha)'s virtuous behavior and panna(divine knowledge)."

"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trou ble or difficulty, this bliss of renunciation. . . might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise.

(1) "Here, Nagita, I see a bhikkhu dwelling on the outskirts of a village [343] sitting in a state of samadhi(self absorption/trance). It then occurs to me: 'Now a monastery attendant or a novice or a co-religionist will cause that venerable one to fall away from that samadhi(self absorption/trance).' 1313 For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village.

(2) "I see, Nagita, a forest-dwelling bhikkhu sitting and doz ing in the forest. It then occurs to me: 'Now this venerable one will dispel this sleepiness and fatigue and attend only to the perception(sanna/sangya) of forest, [a state of] oneness.' 1314 For this reason I am pleased with this bhikkhu's dwelling in the forest.

(3) "I see, Nagita, a forest-dwelling bhikkhu sitting in the forest in an unconcentrated(asamahita) state. It then occurs to me: ; Now this venerable one will concentrate his unconcentrated(asamahita) mind or guard his self-absorbed(in-trance/samahita) mind.' For this reason I am pleased with this bhikkhu's dwelling in the forest.

(4) "I see, Nagita, a forest-dwelling bhikkhu sitting in the forest in a state of samadhi(self absorption/trance). It then occurs to me: 'Now this venerable one will liberate his unliberated mind or guard his liberated mind.' For this reason I am pleased with this bhik khu's dwelling in the forest.

(5) "1 see, Nagita, a bhikkhu dwelling on the outskirts of a village, who gains robes, almsfood, lodgings, and medicines and provisions for the sick. Desiring gain, honor and fame, he neglects seclusion; he neglects remote lodgings in forests and jungle groves. [344] Having entered the villages, towns, and capital cities, he takes up his residence. For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village. . '

(6) "I see, Nagita a forest-dwelling bhikkhu who gains robes, almsfood, lodgings, and medicines and provisions for the sick. Having dispelled that gain, honor, and praise, he does not neglect seclusion; he does not neglect remote lodgings in for ests and jungle groves. For this reason I am pleased with this bhikkhu's dwelling in the forest.

"When, Nagita, I am traveling on a highway and do not see anyone ahead of me or behind me, even if it is for the purpose of defecating and urinating, on that occasion I am at ease." 1315

43 The Naga
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, and entered Savatthi for alms. When he had walked for alms in Savatthi, after his meal, on returning from his alms round, he addressed the Venerable Ananda: "Come, Ananda, let us go to Migaramata's Mansion in the Eastern Park [345] to pass the day."

"Yes, Bhante," the Venerable Ananda replied.

Then the Lord(Buddha), together with the Venerable Ananda, went to Migaramata's Mansion in the Eastern Park.

Then in the evening the Lord(Buddha) emerged from seclusion and addressed the Venerable Ananda: "'Come, Ananda, let us go to the eastern gate to bathe."

"Yes, Bhante," the Venerable Ananda replied.

Then the Lord(Buddha), together with the Venerable Ananda, went to the eastern gate to bathe. Having bathed at the eastern gate and come out, he stood in one robe drying himself. On that occasion. King Pasenadi of Kosala's bull elephant 1316 named "Seta" was coming out through the eastern gate to the accompa niment of instrumental music and drumming. People saw him and said: "The king's bull elephant is handsome! The king's bull elephant is beautiful! The king's bull elephant is graceful! The king's bull elephant is massive! He's a naga, truly a naga."

When this was said, the Venerable Udayi said to the Lord(Buddha)
 * "Bhante, is it only when people see an elephant possessed

of a large massive body that they say: 'A naga, truly a naga!' or do people also say this when they see [other], things possessed of a large massive body?"

"(1) Udayi, when people see an elephant possessed of a large massive body, they say: 'A naga, truly a naga!' (2) When people see a horse possessed of a large massive body, they say: 'A naga, truly a naga!' (3) When people see a bull possessed of a large massive body, they say: 'A naga, truly a naga!' (4) When people see a serpent possessed of a large massive body, they say: 'A naga, truly a naga!' (5) When people see a tree [346] possessed of a large massive body, they say: 'A naga, truly a naga!' (6) When people see a human being possessed of a large massive body, they say: 'A naga, truly a naga!' But, Udayi, in the world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brahmins, its devas(angels/gods) and humans, I call one a naga who does no evil by body, speech, and mind." 1317

"It's astounding and amazing, Bhante, how well this was stated by the Lord(Buddha): 'But, Udayi, in the world with its devas(angels/gods), Mara, and Brahma, in this population with its ascetics and brahmins, its devas(angels/gods) and humans, I call one a naga who does no evil by body, speech, and mind.' I rejoice, Bhante, in this good statement of the Lord(Buddha) with these verses: 1318

"A human being who is fully enlightened, self-tamed and self-absorbed(in-trance/samahita). traveling on the path of brahma, he takes delight in peace of mind.

"I have heard from the Arahant that even the devas(angels/gods) pay homage to him, to the same one whom humans venerate, the one who has gone beyond everything.

"He has transcended all fetters and emerged from the jungle to the clearing; 1319 delighting in renunciation of sensual pleasures, he is like pure gold freed from its ore.

"He is the naga who outshines all, like the Himalayas amid the other mountains. Among all things named naga, he, unsurpassed is the one truly named: 1320

"I will extol for you the naga: indeed, he does no evil. Mildness and harmlessness are two feet of the naga.

"Austerity and celibacy are the naga's other two feet. 1321 Faith is the great naga's trunk, and indifference(withdrawing within/upekkha) his ivory tusks.

"mindfulness(meditation/sati) is his neck, his head is panna(divine knowledge), investigation, and reflection on phenomena(dhamma). 1322 Dhamma(path) is the balanced heat of his belly, and seclusion is his tail. 1323

"This meditator, delighting in consolation, 1324 is inwardly well self-absorbed(in-trance/samahita). When walking, the naga is self-absorbed(in-trance/samahita); when standing, the naga is self-absorbed(in-trance/samahita).

"When lying down, the naga is self-absorbed(in-trance/samahita); when sitting, too, the naga is self-absorbed(in-trance/samahita). [347] Everywhere, the naga is restrained: this is the naga's accomplishment(sampada).

"He eats blameless food, but doesn't eat what is blameworthy. When he gains food and clothing, he avoids storing it up.

"Having cut off all fetters and bonds, whether they be gross or subtle, in whatever direction he goes, he goes without concern.

"The lotus flower is born and grown up in water, yet is not soiled by the water but remains fragrant and delightful.

"Just so the Buddha, well born in the world, dwells in the world, 1325 yet is not soiled by the world like the lotus [unsoiled] by water.

"A great fire all ablaze settles down when deprived of fuel, and when all the coals have gone out, it is said to be extinguished . 1326

"This simile, which conveys the meaning, was taught by the wise. Great nagas will know the naga that was taught by the naga . 1327

"Devoid of lust(raag), devoid of hatred, devoid of delusion(moha), without taints, the naga, discarding his body, taintless, is utterly quenched and attains final nibbana(nirvana) ;" 1328

44 Migasala
Then, in the morning, the Venerable Ananda dressed, took his bowl and robe, and went to the house of the female lay follower Migasala, where he sat down on the seat prepared for him. Then the female lay disciple Migasala approached the Vener able Ananda, paid homage to him, sat down to one side, and said:

"Bhante Ananda, just how should this teaching of the Lord(Buddha) be understood, where one who is celibate and one who is not celibate both have-exactly the same destination in their, future life? [348] My father Purana was celibate, living apart, abstaining from sexual intercourse, the common person's prac tice. When he died, the Lord(Buddha) declared: 'He attained to the state of a once-returner(1 rebirth,sakdagami) 1329 and has been reborn in the Tusita group [of devas(angels/gods)]' My paternal uncle 1330 Isidatta was not celibate but lived a contented married life. When he died, the Lord(Buddha) also declared: 'He attained to the state of a once-returner(1 rebirth,sakdagami) and has been reborn in the Tusita group [of devas(angels/gods)]' Bhante Ananda, just how should this teaching of the Lord(Buddha) be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life?"

"It was just in this way, sister, that the Lord(Buddha) declared it." 1331

Then, when the Venerable Ananda had received almsfood at Migasala's house, he rose from his seat and departed. After his meal, on returning from his alms round, he went to the Lord(Buddha) , paid homage to him, sat down to one side, and said: "Here, Bhante, in the morning, I dressed, took my bowl and robe, and went to the house of the female lay follower Migasala . . . [349] [all as above, down to] . . . When she asked me this, I replied: 'It was just in this way, sister, that the Lord(Buddha) declared it."

[The Lord(Buddha) said:] "Who, indeed, is the female lay fol lower Migasala, a unwise, incompetent woman with a woman's intellect? 1332 And who are those [who have] the knowledge of other persons as superior and inferior? 1333

"There are, Ananda, these six types of persons found existing in the world. What six?

(1) "Here, Ananda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. But he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain tempo rary liberation. 1334 With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

(2) "Then, Ananda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. And he has listened [to the teachings], become learned [in them], and penetrated [them] by view, and he attains temporary libera tion. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

"Ananda, those who are judgmental will pass such judgment on them: 'This one has the same qualities as the other. Why should one be inferior and the other superior?' That [judgment] of theirs 1335 will indeed lead to their harm and suffering for a long time.

"Between them, Ananda, the person who is mild, a pleasant companion, one with whom his fellow monks gladly dwell, who has listened [to the teachings], become learned [in them], and penetrated [them] by view, and who attains temporary liberation, [350] surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. 1336 But who can know this difference except the Tathagata(Buddha)?

"Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.

(3) "Then, Ananda, in one person anger and conceit are found, and from time to time states of greed 1337 arise in him. And he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

(4) "Then, Ananda, in one person anger and conceit are found, and from time to time states of greed arise in him. But he has listened [to the teachings], become learned [in them], and penetrated [them] by view, and he attains temporary lib eration. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

"Ananda, those who are judgmental will pass such judg ment on themI alone, or one like me, may pass judgment on people. 1338

(5) "Then, Ananda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. 1339 And he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain tempo rary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

(6) "Then, Ananda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. But he has listened [to the teachings], become learned [in them], and penetrated [them] by. view, and he attains temporary liberation. With the breakup of the body, after death, [351] he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

"Ananda, those who are judgmental will pass such judgment on them: 'This one has the same qualities as the other. Why should one be inferior and the other superior?' That [judg ment] of theirs will indeed lead to their harm and suffering for a long time.

"Between them, Ananda, the person in whom anger and con ceit are found, and who from time to time engages in exchanges of words, but who has listened [to the teachings], become learned [in them], and penetrated [them] by view, and who attains tem porary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathagata(Buddha)?

"Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.

"Who, indeed, is the female lay follower Migasala, a unwise, incompetent woman with a woman's intellect? And who are those [who have] the knowledge of other persons as superior and inferior?

"These are the six types of persons found existing in the world.

"Ananda, if Isidatta had possessed the same kind of virtuous behavior that Purana had, Purana could not have even known his destination. And if Purana had possessed the same kind of panna(divine knowledge) that Isidatta had, Isidatta could not have even known his destination. 1340 In this way, Ananda, these two persons were each deficient in one respect."

45 Debt (Ina sans. Rina)
(1) "Bhikkhus(Monks), isn't poverty suffering in the world for one who enjoys sensual pleasures?"

"Yes, Bhante."

(2) "If a poor, [352] destitute, indigent person gets into debt, isn't his indebtedness, too, suffering in the world for one who enjoys sensual pleasures?"

"Yes, Bhante." .

(3) "If a poor, destitute, indigent person who has gotten into debt promises to pay interest, isn't the interest, too, suffering in the world for one who enjoys sensual pleasures?"

"Yes, Bhante."

(4) "If a poor, destitute, indigent person who has promised to pay interest cannot pay it when it falls due, they reprove him. isn't being reproved, too, suffering in the world for one who enjoys sensual pleasures?"

"Yes, Bhante."

(5) "If a poor, destitute, indigent person who is reproved does not pay, they prosecute him. Isn't prosecution, too, suffering in the world for one who enjoys sensual pleasures?"

"Yes, Bhante."

(6) "If a poor, destitute, indigent person who is prosecuted does not pay, they imprison hfm. Isn't imprisonment, too, suf fering in the world for one who enjoys sensual pleasures?"

"Yes, Bhante."

"So, bhikkhus, for one who enjoys sensual pleasures, poverty is suffering in the world; getting into debt is suffering in the world; having to pay interest is suffering in the world; being reproved is suffering in the world; prosecution is suffering in the world; and imprisonment is suffering in the world.

(1) "So too, bhikkhus, when one does not have faith in [cul tivating] beneficial(kusala) qualities(Dhamma), when one does not have a sense of moral shame in [cultivating] beneficial(kusala) qualities(Dhamma), when one does not have moral dread in [cultivating] beneficial(kusala) quali ties, when one does not have energy(exertion/viriya) in [cultivating] beneficial(kusala) qualities, when one does not have panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma), in the Noble One's discipline one is called a poor, destitute, indigent person.

(2) "Having no faith, no sense of moral shame, no moral dread, no energy(exertion/viriya), no panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma), that poor, destitute, indigent person engages in misconduct by body, speech, and mind. This, I say, is his getting into debt.

(3) "To conceal his bodily misconduct, he nurtures an evil desire. He wishes: 'Let no one know me'; he intends [with the aim]: 'Let no one know me'; [353] he utters statements [with the aim]: 'Let no one know me'; he makes bodily endeavors [with the aim]: 'Let no one know me.'

"To conceal his verbal misconduct ... To conceal his mental misconduct, he nurtures an evil desire. He wishes: 'let no one know me'; he intends [with the aim]: 'Let no one know me'; he utters statements [with the aim]: 'Let no one know me'; he makes bodily endeavors [with the aim]: 'Let no one know me.' This, I say, is the interest he must pay.

(4) "Well-behaved fellow monks speak thus about him: 'This venerable one acts in such a way, behaves in such a way.' This, I say, is his being reproved.

(5) "When he has gone to the forest, to the foot of a tree, or to an empty dwelling, bad harmful(akusala) thoughts accompanied by remorse assail him. This, I say, is his prosecution.

(6) "Then, with the breakup of the body, after death, that poor, destitute, indigent person who engaged in misconduct by body, speech, and mind is bound in the prison of hell or the prison of the animal realm. I do not see, bhikkhus, any other prison that is as terrible and harsh, [and] such an obstacle to attaining the unsurpassed security from bondage, as the prison of hell or the prison of the animal realm."

Poverty is called suffering in the world; so too is getting into debt. A poor person who becomes indebted is troubled while enjoying himself.

Then they prosecute him and he also incurs imprisonment. This imprisonment is indeed suffering for one yearning for gain and sensual pleasures.

Just so in the Noble One's discipline, one in whom faith is lacking, [354] who is shameless and brash, heaps up a mass of evil kamma(karma/deeds).

Having engaged in misconduct by body, speech, and mind, he forms the wish: "May no one find out about me."

He twists around with his body, [twists around] by speech or mind; he piles up his evil deeds, in one way or another, repeatedly.

This unwise evildoer, knowing his own misdeeds, is a poor person who falls into debt, troubled while enjoying himself.

His thoughts then prosecute him; painful mental states born of remorse [follow him wherever he goes] whether in the village or the forest.

This unwise evildoer, knowing his own miscjeeds, goes to a certain [animal] realm or is even bound in hell.

This indeed is the suffering of bondage 1341 from which the wise person is freed, giving [gifts] with wealth righteously gained, settling his mind in confidence.

The householder endowed with faith has made a lucky throw in both cases: for his welfare in this present life and happiness in future lives. Thus it is that for home-dwellers this merit increases through generosity. 1342

Just so, in the Noble One's discipline, one whose faith is firm, who is endowed with shame, dreading wrong, wise and restrained by virtuous behavior, is said to live happily in the Noble One's discipline.

Having gained spiritual happiness, one then resolves on indifference(withdrawing within/upekkha). Having abandoned the five hindrances, always arousing energy(exertion/viriya), he enters upon the jhanas(trance states), unified, alert, and mindful(meditating/sati).

Having known things thus as they really are, through complete non-clinging the mind is rightly liberated with the destruction of all fetters.

With the destruction of the fetters of existence(bhavo/cause for rebirth), for the stable one, rightly liberated, the knowledge occurs: "My liberation is unshakable."

This is the supreme knowledge; this is unsurpassed happiness. Sorrowless, dust-free, and secure, this is the highest freedom from debt. [355]

46 Mahacunda
Thus have I heard. On one occasion the Venerable Mahacunda was dwelling among the Cetis at Sahajati. There he addressed the bhikkhus(monks):

"Friends, bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Mahacunda said this:

(1) "Here, friends, bhikkhus who are Dhamma yogis 1343 disparage those bhikkhus who are meditators, saying: 'They meditate and cogitate, [claiming]: "We are meditators, we are meditators!" 1344 Why do they meditate? In what way do they meditate? How do they meditate?' In this case, the bhikkhus who are Dhamma Yogis aren't pleased, and the bhikkhus who are meditators aren't pleased, and they aren't practicing for the welfare of many people, for the happiness of many peo ple, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings.

(2) "But the meditating bhikkhus disparage the bhikkhus who are Dhamma Yogis, saying: 'They are restless, puffed up, vain, talkative, rambling in their talk, muddle-minded, lacking complete comprehension(sampajanna), unconcentrated(asamahita), with wandering minds, with loose sense faculties, [claiming]: "We are Dhamma yogis, we are Dhamma Yogis!" Why are they Dhamma Yogis? In what way are they Dhamma Yogis? How are they Dhamma Yogis?' In this case, the meditators aren't pleased, and the Dhamma Yogis aren't pleased, and they aren't practicing for the welfare of many people, for tire happi ness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings.

(3) "Friends, the bhikkhus who are Dhamma Yogis praise only bhikkhus who are Dhamma Yogis, not those who are meditators. In this case, the bhikkhus who are Dhamma special ists [356] aren't pleased, and those who are meditators aren't pleased, and they aren't practicing for the welfare of many peo ple, for the happiness of many people, for the good, welfare, and happiness of many people, of devas(angels/gods) and human beings.

(4) "But the bhikkhus who are meditators praise only bhik khus who are also meditators, not those who are Dhamma(path) spe cialists. In this case, the bhikkhus who are meditators aren't pleased, and those who are Dhamma Yogis aren't pleased, and they aren't practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and hap piness of many people, of devas(angels/gods) and human beings.

(5) "Therefore, friends, you should train yourselves thus: 'Those of us who are Dhamma Yogis will praise those bhik khus who are meditators.' Thus should you train yourselves. For what reason? Because, friends, these persons are astound ing and rare in the world who dwell having touched the death less element with the body. 1345

(6) " Therefore, friends, you should train yourselves thus: 'Those of us who are meditators will praise those bhikkhus who are Dhamma Yogis.' Thus should you train yourselves. For what reason? Because, friends, these persons are astounding and rare in the world who see a deep and pithy matter after piercing it through with panna(divine knowledge)." 1346

47 Directly Visible (1) (Sanditthika1)
Then the ascetic Moliyasivaka approached the Lord(Buddha) and exchanged greetings with him. 1347 When they had con cluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Bhante, it is said: 'The directly visible Dhamma;, the directly visible Dhamma.' In what way, Bhante, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise'?" 1348 [357]

"Well then, Sivaka, I will question you in turn about this. Answer as you see fit. What do you think, Sivaka? (1) When there is greed within you, do you know: 'There is greed within me,' and when there is no greed within you, do you know: 'There is no greed within me'?"

"Yes, Bhante."

"Since, Sivaka, when there is greed within you, you know: 'There is greed within me' and when there is no greed within you, you know: 'There is no greed within me,' in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

"What do you think, Sivaka? (2) When there is hatred within you . . . (3) . . . delusion(moha) within you . . . (4) ... a state connected with greed within you 1349 . . . (5) ... a state connected with hatred within you ... (6) ... a state connected with delusion(moha) within you, do you know: 'There is a state connected with delusion(moha) within me,' and when there is no state connected with delusion(moha) within you, do you know: 'There is no state connected with delusion(moha) within me'?"

"Yes, Bhante."

"Since, Sivaka, when there is a state connected with delusion(moha) within you, you know: 'There is a state connected with delu sion within me' and when there is no state connected with delusion(moha) within you, you know: 'There is no state connected with delusion(moha) within me' in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."

"Excellent, Bhante! ... . [as at 6:38] . . . Let the Lord(Buddha) con sider me a lay. follower who from today has gone for refuge for life."

48 Directly Visible (2) (Sanditthika2)
Then a certain brahmin approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Master Gotama, it is said: 'The directly visible Dhamma, the directly visible Dhamma.' In what way. Master Gotama, [358] is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?"

"Well then, brahmin, I will question you in turn about this. Answer as you see fit. What do you think, brahmin? (1) When there is lust(raag) within you, do you know: 'There is lust(raag) within me,' and when there is no lust(raag) within you, do you know: 'There is no lust(raag) within me'?"

"Yes, sir."

"Since, brahmin, when there is lust(raag) within you, you know: 'There is lust(raag) within me' and when there is no lust(raag) within you, you know: 'There is no lust(raag) within me' in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

"What do you think, brahmin? (2) When there is hatred within you . . . (3) ... delusion(moha) within you . . . (4) ... a bodily fault within you 1350 . . . (5) ... a verbal fault within you . . . (6) ... a mental fault within you, do you know: 'There is a mental fault within me,' and when there is no mental fault within you, do you know: 'There is no mental fault within me'?"

"Yes, sir."

"Since, brahmin, when there is a mental fault within you, you know: 'There is a mental fault within me,' and when there is no mental fault within you, you know: 'There is no mental fault within me,' in this way the Dhamma(path) is directly visible, immedi ate, inviting one to come and see, applicable, to be personally experienced by the wise."

"Excellent, Master Gotama! . . . [as in 6:38] . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

49 Khema
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Khema and the Venerable Sumana were dwelling at Savatthi [359] in the Blind Men's Grove. Then they approached the Lord(Buddha), paid homage to him, and sat down to one side. The Venerable. Khema then said to the Lord(Buddha):

"Bhante, when a bhikkhu is an arahant, one whose taints are destroyed, who has lived the brahmacariya(celibate holy life), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo/cause for rebirth), one completely liberated through final knowledge, it does not occur to him: (1) 'There is someone better than me,' or (2) 'There is someone equal to me,' or (3) 'There is someone inferior to me.'"

This is what the Venerable Khema said. The Teacher agreed. Then the Venerable Khema, thinking, 'The Teacher agrees with me,' got up from his seat, paid homage to the Lord(Buddha), circumambulated him keeping, the right side toward him, and left.

Then, right after the Venerable Khema had left, the Venerable Sumana said to the Lord(Buddha): "Bhante, when a bhikkhu is an arahant, one whose taints are destroyed, who has lived the brahmacariya(celibate holy life), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo/cause for rebirth), one completely liberated through final knowledge, it does not occur to him: (4) 'There is no one better than me,' or (5) 'There is no one equal to me' or (6) 'There is no one inferior to me.'"

This is what the Venerable Sumana said. The Teacher agreed. Then the Venerable Sumana, thinking, 'The Teacher agrees with me' got up from his seat, paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and left. 1351

Then, soon after both monks had left, the Lord(Buddha) addressed the bhikkhus: "Bhikkhus(Monks), it is in such a way that clansmen declare final knowledge. They state the meaning but don't bring themselves into the picture. 1352 But there are some unwise men here who, it seems, declare final knowledge as a joke. They will meet with distress later."

They [do not rank themselves] as superior or inferior, nor do they rank themselves as equal. 1353 Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived; they continue on, freed from fetters. [360]

50 ( 8) Restraint of Sense Faculties 1354 (Indriyasamvara)
"Bhikkhus(Monks), (1) when there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (2) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (3) right con centration lacks its proximate cause. When there is no right samadhi(self absorption/trance), for one deficient in right samadhi(self absorption/trance), (4) the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) lacks its proxi mate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (5) disenchantment(nibbida) and dispassion(viraga) lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dipassion(viraga), (6) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) lacks its proximate cause.

"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, virtuous behavior lacks its proximate cause. When there is no virtuous behavior . . . the knowledge and vision of liberation lacks its proximate cause.

"Bhikkhus(Monks), (1) when there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, (2) vir tuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (3) right samadhi(self absorption/trance) possesses its proximate cause. When there is right samadhi(self absorption/trance), for one possessing right samadhi(self absorption/trance), (4) the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (5) disenchantment(nibbida) and dispassion(viraga) possess their proximate cause. When there is disen chantment and dispassion, for one possessing disenchantment and dispassion, (6) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) pos sesses its proximate cause,

"Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, virtuous behavior possesses its proximate cause. When there is virtuous behavior . . . the knowledge and vision of liberation possesses its proximate cause." [361 j

51 Ananda
Then the Venerable Ananda approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta:

"Friend Sariputta, how does a bhikkhu(monk) get to hear a teach ing he has not heard, before, not forget those teachings he has already heard, bring to mind those teachings with which he is already familiar, 355 and understand what he has not understood?"

"The Venerable Ananda is learned. Please clear up this mat ter yourself."

"Then listen, friend Sariputta, and attend closely. I will speak."

"Yes, friend," the Venerable Sariputta replied. The Venerable Ananda said this:

"Here, friend Sariputta, (1) a bhikkhu learns the Dhamma: the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and-answers. (2) He teaches the Dhamma to others in detail as he has heard it and learned it. (3) He makes others repeat the Dhamma in detail as they have heard it and learned it. (4) He recites the Dhamma in detail as he has heard it and learned it. (5) He ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. (6) He enters upon the rains in a residence where there live elder bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. From time to time he approaches them and inquires: 'How is this, Bhante? What is the meaning of this?' Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. It is in this way, [362] friend Sariputta, that a bhikkhu gets to hear a teaching he has not heard before, does not forget those teach ings he has already heard, brings to mind those teachings with which he is already familiar, and understands what he has not understood."

"It's astounding and amazing, friend, how well this has been stated by the Venerable Ananda. And we consider the Vener able Ananda to be one who possesses these six qualities: (1) For the Venerable Ananda has learned the Dhamma: the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), amazing accounts, and questions-and answers. (2) He teaches the Dhamma to others in detail as he has heard it and learned it. (3) He makes others repeat the Dhamma in detail as they have heard it and learned it [from him] ... (4) He recites the Dhamma in detail as he has heard it and learned it.

(5) He ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. (6) He enters upon the rains in a residence where there live elder bhikkhus who are highly learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. From time to time he approaches them and inquires: 'How is this, Bhante? What is the meaning of this?' Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points."

52 Khattiya (sans. Kshatriya)
Then the brahmin Janussoni approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha): [363]

(1) "Master Gotama, what is the aim of khattiyas? What is their quest? What is their support? What are they intent on? What is their final goal?" 1356

"Wealth, brahmin, is the aim of khattiyas; their quest is for panna(divine knowledge); their support is power; they are intent on territory; and their final goal is sovereignty."

(2) "But, Master Gotama, what is the aim of brahmins? What is their quest? What is their support? What are they intent on? What is their final goal?"

"Wealth, brahmin, is the aim of brahmins; their quest is for panna(divine knowledge); the Vedic hymns are their support; they are intent on sacrifice; and their final goal is the brahma world."

(3) "But, Master Gotama, what is the aim of householders? What is their quest? What is their support? What are they intent on? What is their final goal?"

"Wealth, brahmin, is the aim of householders; their quest is for panna(divine knowledge); their craft is their support; they are intent on work; and their final goal is to complete their work."

(4) "But, Master Gotama, what is the aim of women? What is their quest? What is their support? What are they intent On? What is their final goal?"

"A man, brahmin, is the aim of women; their quest is for adornments; sons are their support; they are intent on being without a rival; and their final goal is authority."

(5) "But, Master Gotama, what is the aim of thieves? What is their quest? What is their support? What are they intent on? What is their final goal?"

"Robbery, brahmin, is the aim of thieves; their quest is for thickets; craftiness is their support; 1357 they are intent on dark places; and their final goal is to remain unseen."

(6) "But, Master Gotama, what is the aim of ascetics? What is their quest? What is their support? What are they intent on? What is their final goal?"

"Patience and mildness, brahmin, is the aim of ascetics; their quest is for panna(divine knowledge); virtuous behavior is their support; they are intent on nothingness; 1358 and their final goal is nibbana(nirvana)."

"It's astounding and amazing. Master Gotama! Master Gotama knows the aim, quest, support, intent, and final goal of khattiyas, brahmins, householders, women, thieves, [364] and ascetics.

"Excellent, Master Gotama! . . . [as in 6:38] . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

53 Alertfulness (Appamada)
Then a certain brahmin approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"Master Gotama, is there one thing which, when developed and cultivated, can accomplish both kinds of good, the good pertaining to the present life and the good pertaining to the future life?"

"There is such a thing, brahmin."

"And what is it?" .. ..

"It is alertfulness.

(1) "Just as, brahmin, the footprints of all animals that walk fit into the footprint of the elephant, and the elephant's footprint is declared to be foremost among them with respect to size, so too alertfulness is the one thing that, when developed and cul tivated, can accomplish both kinds of good, the good pertaining to the present life and the good pertaining to the future life.

(2) "Just as all the rafters of a peaked house lean toward the roof peak, slope toward the roof peak, converge upon the roof peak, and the roof peak is declared to be foremost among them, so too [365] alertfulness is the one thing that . . . can accomplish both kinds of good. . ..

(3) "Just as a reed-cutter, having cut a bunch of reeds, grabs them by the top, shakes the bottom, shakes the two sides, and beats them, so too alertfulness is the one thing that . . . can accomplish both kinds of good. ...

(4) "Just as, when the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk follow along with it, so too alertfulness is the one thing that . . . can accomplish both kinds of good . ...

(5) "Just as all petty princes are the vassals of a wheelturning monarch, and the wheel-turning monarch is declared to be fore most among them, so too alertfulness is the one thing that . . . can accomplish both kinds of good. ...

(6) "Just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be foremost among them, so too alertfulness is the one thing that . . . can accomplish both kinds of good ...

"This, brahmin, is the one thing which, when developed and cultivated, can accomplish both kinds of good, the good per taining to the present life and the good pertaining to the future life."

"Excellent, Master Gotamal . . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life." [366]

54 Dhammika
On one occasion the Lord(Buddha) was dwelling in Rajagaha on Mount Vulture Peak. On that occasion the Venerable Dham mika was the resident monk in his native district, in all the seven monasteries in his native district.' 359 There the Venerable Dhammika insulted visiting bhikkhus, reviled them, harmed them, attacked them, and scolded them, and then those visit ing bhikkhus left. They did not settle down but vacated the monastery.

Then it occurred to the lay followers of the native district: "We serve the Sangha of bhikkhus with robes, almsfood, lodg ings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the mon astery. Why is that so?"

Then it occurred to them: "This Venerable Dhammika insults visiting bhikkhus, reviles them, harms them, attacks them, and scolds them, and then those visiting bhikkhus leave. They do not settle down but vacate the monastery. Let's banish the Ven erable Dhammika."

Then the lay followers went to the Venerable Dhammika and said to him: "Bhante, leave this monastery. You've stayed here long enough."

The Venerable Dhammika then went from that monastery to another one, where again he insulted visiting bhikkhus, reviled them, harmed them, attacked them, and scolded them. And then those visiting bhikkhus left. They did not settle down [367] but vacated the monastery.

Then it occurred to the lay followers. . . [all as above]. . . and said to him: "Bhante, leave this monastery. You've stayed here long enough."

Then the Venerable Dhammika went from that monastery to still another one, where again he insulted visiting bhik khus. . . . They did not settle down but vacated the monastery.

Then it occurred to the lay followers: "We serve the Sangha of bhikkhus with robes, almsfood, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so?"

Then it occurred to the lay followers: "This Venerable Dham mika insults visiting bhikkhus. . . . They do not settle down [368] hut vacate the monastery. Let's banish the Venerable Dham mika from all the seven monasteries in the native district."

Then the lay followers of the native district went to the Vener able Dhammika and said to him: "Bhante, depart from all the seven monasteries in the native district."

The Venerable Dhammika then thought: "I am banished by the lay followers from all seven monasteries here. Where shall I go?"

It then occurred to him: "Let me go to the Lord(Buddha)."

Then the Venerable Dhammika took his bowl and robe and left for Rajagaha. Gradually he reached Rajagaha, and then went to Mount Vulture Peak, where he approached the Lord(Buddha) , paid homage to him, and sat down to one side. The Lord(Buddha) then asked him: "Where are you coming from. Brahmin Dhammika?" 1360

"Bhante, the lay followers of my native district have banished me from all seven monasteries there."

"Enough, Brahmin Dhammika! Now that you've come to me, why be concerned that you have been banished from those places? In the past. Brahmin Dhammika, some seafaring mer chants set out to sea in a ship, taking along a land-spotting bird. When the ship had still not caught sight of land they released the bird. It went to the east, the west, the north, the south, upward, and to the intermediate directions. If it saw land anywhere, it went straight for it. But if it didn't see land, it returned to the ship. In the same way, when you have been banished from those places, you've come to me." [369]

"In the past. Brahmin Dhammika, King Koravya had a royal banyan tree named 'Well Grounded, which had five branches. cast a cool shade, and gave delight. Its canopy extended for twelve yojanas; its network of roots for five yojanas. Its fruits were as large as cooking pots and as sweet as pure honey. The king and his harem made use of one section of the tree, the army used another section, the townfolk and countryfolk used still another, ascetics and brahmins used still another, and the beasts and birds used still another. No one guarded the tree's fruits, yet no one took another's fruits.

"Then, Brahmin Dhammika, a certain man ate as much as he wanted of the tree's fruits, broke off a branch, and left. It occurred to the devta(angel) who lived in the tree: 'It's astounding and amazing how evil this man is! He ate as much as he wanted of the tree's fruits, broke off a branch, and left! Let me see to it that in the future the royal banyan tree does not yield fruit.' Then in the future the royal banyan tree did not yield fruit. Thereupon [370] King Koravya approached Sakka(Indra) the ruler of the devas(angels/gods) and said to him: 'Listen, respected sir, you should know that the royal banyan tree does not yield fruit.'

"Then Sakka(Indra) the ruler of the devas(angels/gods) performed a feat of psychic potency such that a violent rainstorm came and twisted 1361 and uprooted the royal banyan tree.

"Then, Brahmin Dhammika, the devta(angel) that lived in the tree stood to one side, sad and miserable, weeping with a tearful face. Sakka(Indra) approached this devta(angel) and said: 'Why, devta(angel), do you stand to one side, sad and miserable, weeping with a tearful face?' — 'It is, sir, because a violent rainstorm came and twisted and uprooted my dwelling.' — 'But, devta(angel), were you following the duty of a tree when the violent rainstorm came and twisted and uprooted your dwelling?' — 'But how, sir, does a tree follow the duty of a tree?' — 'Here, devta(angel), those who need roots take its roots; those who need bark take its bark; those who need leaves take its leaves; those who need flowers take its flowers; and those who need fruit take its fruit. Yet because of this the devta(angel) does not become, displeased or discontent. That's how a tree follows the duty of a tree.' — 'Sir, I wasn't following the duty of a tree when the violent rainstorm came and twisted and uprooted my dwelling.' — 'If, devta(angel), you would follow the duty of a tree, your dwelling might return to its former state.' — 'I will, sir, follow [371] the duty of a tree. Let my dwelling be as before.'

"Then, Brahmin Dhammika, Sakka(Indra) the ruler of the devas(angels/gods) per formed such a feat of psychic potency(magic/iddhi) that a violent rainstorm came and turned upright the royal banyan tree and its roots were covered with bark. So too. Brahmin Dhammika, were you following the duty of an ascetic when the lay followers of the native district banished you from all seven monasteries?"

"But how, Bhante, does an ascetic follow the duty of an ascetic?"

"Here, Brahmin Dhammika; an ascetic does not insult one who insults him, does not scold one who scolds him, and does not argue with one who argues with him. That is how an ascetic follows the duty of an ascetic."

"Bhante, I wasn't following the duty of an ascetic when the lay followers banished me from all seven monasteries."

(1) "In the past. Brahmin Dhammika, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust(raag) for sensual pleasures. The teacher Sunetta had many hundreds of disciplesHe taught a Dhamma to his disciples for compan ionship with the brahma world. 1362 When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.

(2) "In the past, there was a teacher named Mugapakkha . ..

(3) ... a teacher named Aranemi. . . (4) ... a teacher named Kuddalaka. . . (5) ... a teacher named Hatthipala. . . (6) . . . [372] a teacher named Jotipala, the founder of a spiritual sect, one without lust(raag) for sensual pleasures. . . . When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.

"What do you think. Brahmin Dhammika? These six teachers were founders of spiritual sects, men without lust(raag) for sensual pleasures who had retinues of many hundreds of disciples. If, with a mind of hatred, one had insulted and reviled them and their communities of disciples, wouldn't one have generated much demerit?"

"Yes, Bhante."

"If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and insults a single person accomplished in view, 1363 one generates even more demerit. For what reason? I say. Brahmin Dhammika, there is no injury 1364 against outsid ers 1365 like that against [your ] fellow monks. Therefore, Brahmin Dhammika, you should train yourself thus: 'We will not let hatred arise in our minds toward our fellow monks.' 1366 Thus, Brahmin Dhammika, should you train yourself." [373]

Sunetta, Mugapakkha, the brahmin Aranemi, Kuddalaka, and Hatthipala, the brahmin youth, were teachers.

And Jotipala [known as] Govinda the chaplain of seven [kings]: these were harmless ones in the past, six teachers possessed of fame.

Unspoiled, liberated by compassion, these men had transcended the fetter of sensuality. Having expunged sensual lust(raag), they were reborn in the brahma world.

Their disciples too numbering many hundreds were unspoiled, liberated in compassion, men who had transcended the fetter of sensuality. Having expunged sensual lust(raag), they were reborn in the brahma world.

That man who, with thoughts of hatred, reviles these outside seers devoid of lust(raag) [whose minds] were self-absorbed(in-trance/samahita), generates abundant demerit.

But the man who, with thoughts of hatred, reviles a disciple of the Buddha, a bhikkhu accomplished in view, generates even more demerit.

One should not attack a holy person one who has abandoned viewpoints. This one is called the seventh person of the Sangha of noble ones, one not devoid of lust(raag) for sensual pleasures, whose five faculties are weak: faith, mindfulness(meditation/sati), energy(exertion/viriya), equanimity(samatha), and insight(meditation/vipassana).

If one attacks such a bhikkhu, one first harms oneself; then, having harmed oneself, one afterward harms the other.

When one protects oneself, the other person is also protected. Therefore one should protect oneself; the wise person is always unhurt. [374]

55 Sona
Thus have I heard. On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion the Venerable Sona was dwelling at Rajagaha in the Cool Grove. 1367

Then, while the Venerable Sona was alone in seclusion, the following course of thought arose in his mind: "I am one of the Lord(Buddha)'s most energetic disciples, yet my mind has not been liberated from the taints by non-clinging. Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let me then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds."

Then, having known with his own mind the course of thought in the Venerable Sona's mind, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord(Buddha) disappeared on Mount Vulture Peak and appeared in the Cool Grove in the presence of the Venerable Sona. The Lord(Buddha) sat down on the seat prepared for him. The Venerable Sona paid homage to the Lord(Buddha) and sat down to one side. The Lord(Buddha) then said to him: [375]

"Sona, when you were alone in seclusion, didn't the fol lowing course of thought arise in your mind: 'I am one of the Lord(Buddha)'s most energetic disciples, yet my mind has not been liberated from the taints by nonclinging. Now there is wealth in my family, and it is possible for me to enjoy my wealth and do meritorious deeds. Let me then give up the training and return to the lower life, so that I can enjoy my wealth and do meritorious deeds'?"

"Yes, Bhante,"

"Tell me, Sona, in the past, when you lived at home, weren't you skilled at the lute?"

"Yes, Bhante."

"What do you think, Sona? When its strings were too tight, was your lute well tuned and easy to play?"

"No, Bhante."

"When its strings were too loose, was your lute well tuned and easy to play?"

"No, Bhante." '

"But, Sona, when its strings were neither too tight nor too loose but adjusted to a balanced pitch, was your lute well tuned and easy to play?"

"Yes, Bhante."

"So too, Sona, if energy(exertion/viriya) is aroused too forcefully this leads to restlessness, and if energy(exertion/viriya) is too lax this leads to laziness. There fore, Sona, resolve on a balance of energy(exertion/viriya), achieve evenness of the spiritual faculties, and take up the object there." 1368

"Yes, Bhante," the Venerable Sona replied.

When the Lord(Buddha) had finished giving the Venerable Sona this exhortation, just as a strong man might extend his drawn-in arm or draw in his extended arm, he disappeared in the Cool Grove and reappeared on Mount Vulture Peak. [376]

Then, some time later, the Venerable Sona resolved on a bal ance of energy(exertion/viriya), achieved evenness of the spiritual faculties. and took up the object there. Then, dwelling alone, withdrawn, alertful, ardent, and resolute, in no long time the Venerable Sona realized for himself with direct knowledge(abhinna), in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, he dwelled in it. He directly knew: "Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Sona became one of the arahants.

Having attained arahantship, the Venerable Sona thought: "Let me go to the Lord(Buddha) and declare final knowledge in his presence." Then he approached the Lord(Buddha), paid hom age to him, sat down to one side, and said:

"Bhante, when a bhikkhu is an arahant, one whose taints are destroyed, who has lived the brahmacariya(celibate holy life), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo/cause for rebirth), and become completely lib erated through final knowledge, he is intent upon six things: on renunciation, on solitude, on non-affliction, on the destruc tion of craving(tanha/trishna), on the destruction of clinging, and on non confusion' 369

(1) "It may be, Bhante, that some venerable one here thinks: 'Could it be that this venerable one is intent upon renuncia tion on account of mere faith?' But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the brahmacariya(celibate holy life) and done his task, does not see in himself any thing further to be done or any [need to] increase what has been done. 1370 He is intent upon renunciation because he is devoid of lust(raag) through the destruction of lust(raag); because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion(moha) through the destruction of delusion(moha). [377]

(2) "It may be that some venerable one here thinks: 'Could it be that this venerable one is intent upon solitude because he is hankering after gain, honor, and praise?' But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the brahmacariya(celibate holy life) and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon solitude because he is devoid of lust(raag) through the destruction of lust(raag); because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion(moha) through the destruction of delusion(moha).

(3) "It may be that some venerable one here thinks: 'Could it be that this venerable one is intent upon non-affliction because he has fallen back on the wrong grasp of behavior and obser vances as the essence?' 1371 But it should not be seen in such a way. A bhikkhu with taints destroyed, who has lived the spiri tual life and done his task, does not see in himself anything further to be done or any [need to] increase what has been done. He is intent upon non-affliction because he is devoid of lust(raag) through the destruction of lust(raag); because he is devoid of hatred through the destruction of hatred; because he is devoid of delu sion through the destruction of delusion(moha).

(4) ". . . He is intent upon the destruction of craving(tanha/trishna) because he is devoid of lust(raag) through the destruction of lust(raag); because he is . devoid of hatred through the destruction of hatred; because he is devoid of delusion(moha) through the destruction of delusion(moha). 1372

(5) "... He is intent upon the destruction of clinging because he is devoid of lust(raag) through the destruction of lust(raag); because he is devoid of hatred through the, destruction of hatred; because he is devoid of delusion(moha) through the destruction of delusion(moha).

(6) . . He is intent upon non-confusion because he is devoid of lust(raag) through the destruction of lust(raag); because he is devoid of hatred through the destruction of hatred; because he is devoid of delusion(moha) through the destruction of delusion(moha).

"Bhante, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing. 1373 [378] Even if powerful sounds cogni zable by the ear come into range of the ear . . . Even if powerful odors cognizable by the nose come into range of the nose . . . Even if powerful tastes cognizable by the tongue come into range of the tongue . . . Even if powerful tactile objects cognizable by the body come into range of the body . . . Even if powerful phenomena(dhamma) cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing.

"Suppose, Bhante, there were a stone mountain, without clefts or fissures, one solid mass. If a violent rainstorm should come from the east, it could not make it quake, wobble, and tremble; if a violent rainstorm should come from the west . . . from the north . . . from the south, it could not make it quake, wobble, and tremble. So too, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye . . . Even if powerful phenomena(dhamma)cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its. vanishing."

If one is intent on renunciation and solitude of mind; if one is intent on non-affliction and the destruction of clinging; if one is intent on craving(tanha/trishna)'s destruction and non-confusion of mind: when one sees the sense bases' arising, one's mind is completely liberated.

For a bhikkhu of peaceful mind-, one completely liberated. there's nothing further to be done, no [need to] increase what has been done. [379]

As a stone mountain, one solid mass, is not stirred by the wind, so no forms and tastes, sounds, odors, and tactile objects, and phenomena(dhamma)desirable or undesirable stir the stable one's mind.

His mind is steady and freed, and he observes its vanishing.

56 Phagguna
Now on a certain occasion the Venerable Phagguna was sick, afflicted, gravely ill. Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, the Venerable Phagguna is sick, afflicted, gravely ill. Please let the Lord(Buddha) visit him out of compassion." The Lord(Buddha) consented by silence.

Then, in the evening, the Lord(Buddha) emerged from seclusion and went to the Venerable Phagguna. The Venerable Phagguna saw the Lord(Buddha) coming in the distance and stirred on his bed. The Lord(Buddha) said to him: "Enough, Phagguna, do not stir on your bed. There are these seats that have been prepared. I will sit down there."

The Lord(Buddha) sat down and said to the Venerable Phagguna: "I hope you are bearing up, Phagguna. I hope you are getting better. I hope that your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be seen."

"Bhante, I am not bearing up, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be seen. 1374 Just as if a strong man were to grind my head with the tip of a sharp sword, so too, violent winds [380] cut through my head. I am hot bearing up. . ... Just as if a strong man were to tighten a tough leather strap around my head as a headband, so too, there are violent headpains in my head. I am not bearing up. . . .just as if a skill ful butcher or his apprentice were to carve up [an ox's] belly with a sharp butcher's knife, so too, violent winds are carving up my belly. I am not bearing up. . . .Just as if two strong men were to seize a weaker man by both arms and roast and grill him over a pit of hot coals, so too, there is a violent burning in my body. I am not bearing up, Bhante, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be seen."

Then the Lord(Buddha) instructed, encouraged; inspired, and gladdened the Venerable Phagguna with a Dhamma talk, after which he got up from his seat and left. Not long after the Lord(Buddha) left, the Venerable Phagguna died. At the time of his death, his faculties were serene.

Then the Venerable Ananda [381] approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, not long after the Lord(Buddha) left, the Venerable Phagguna died. At the time of his death, his faculties were serene."

"Why, Ananda, shouldn't the bhikkhu Phagguna's faculties have been serene? Though his mind had not yet been liberated from the five lower fetters, when he heard that discourse on the Dhamma, his mind was liberated from them. 1375

"There are, Ananda, these six benefits of listening to the Dhamma at the proper time and of examining the meaning at the proper time. 1376 What six?

(1) "Here, Ananda, a bhikkhu's mind is not yet liberated from the five lower fetters, but at the time of his death he gets to see the Tathagata(Buddha). The Tathagata(Buddha) teaches him the Dhamma(path) that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a brahmacariya(celibate holy life) that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated from the five lower fetters. This is the first benefit of listening to the Dhamma at the proper time.

(2) " Again, a bhikkhu's mind is not yet liberated from the five lower fetters. At the time of his death he does not get to see the Tathagata(Buddha), but he gets to see a disciple of the Tathagata(Buddha). The Tathagata(Buddha)'s disciple teaches him the Dhamma . . . reveals a spiri tual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liberated from the five lower fetters. This is the second benefit of listening to the Dhamma at the proper time.

(3) "Again, a bhikkhu's mind is not yet liberated from the five [382] lower fetters. At the time of his death he does not get to see the Tathagata(Buddha) or a disciple of the Tathagata(Buddha), but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated from the five lower fetters. This is the third benefit df examining the meaning at the proper time.

(4) "Here, Ananda, a bhikkhu's mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. 1377 At the time of his death he gets to see the Tathagata(Buddha). The Tathagata(Buddha) teaches him the Dhamma . . . he reveals a brahmacariya(celibate holy life) that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma, his mind is liber ated in the unsurpassed extinction of the acquisitions. This is the fourth benefit of listening to the Dhamma at the proper time.

(5) "Again, a bhikkhu's mind is liberated from the five lower fetters but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he does not get to see the Tathagata(Buddha), but he gets to see a disciple of the Tathagata(Buddha). The Tathagata(Buddha)'s disciple teaches him the Dhamma . . . reveals a spiri tual life that is perfectly complete and pure. When the bhikkhu hears that discourse on the Dhamma(path), his mind is liberated in the unsurpassed extinction of the acquisitions. This is the fifth benefit of listening to the Dhamma at the proper time.

(6) " Again, a bhikkhu's mind is liberated from the five lower fetters [383J but not yet liberated in the unsurpassed extinction of the acquisitions. At the time of his death he does not get to see the Tathagata(Buddha) or a disciple of the Tathagata(Buddha), but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated in the unsur passed extinction of the acquisitions. This is the sixth benefit of examining the meaning at the proper time.

"These, Ananda, are the six. benefits of listening to the Dhamma at the proper time and of examining the meaning at the proper, time."

57 Six Classes (Chalabhijati)
On one occasion the Lord(Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then the Venerable Ananda approached the Lord(Buddha), paid homage, to him, sat down to one side, and said:

"Bhante, Purana Kassapa has described six classes: 1378 a black class, a blue class, a red class, a yellow class, a white class, and a supreme white class.

"He has described the black class as butchers of sheep, pigs, poultry, and deer; hunters and fishermen; thieves, execution ers, and prison wardens; or those who follow any other such cruel occupation.

"He has described the blue class as bhikkhus who live on thorns 1379 or any others who profess the doctrine of kamma(karma/deeds), the doctrine of the efficacy of deeds

"He has described the red class as the Niganthas [384] wear ing a single garment.

"He has described the yellow class as the white-robed lay disciples of the naked ascetics.

"He has described the white class as the male and female Ajivakas.

"He has described the supreme white class as Nanda Vaccha, Kisa Sankicca, and Makkhali Gosala.

"Purana Kassapa, Bhante, has described these six classes."

"But, Ananda, has the whole world authorized Purana Kas sapa to describe these six classes?"

"Certainly not, Bhante."

"Suppose, Ananda, there was a poor, destitute, indigent per son. They might force a cut [of meat] on him against his will, saying: 'Good man, you must eat this piece of meat and pay for it' In the same way, without the consent of those ascetics and brahmins, Purana Kassapa has described these six classes in a unwise, incompetent, inexpert, and unskilled way. But I, Ananda, describe six [different] classes. Listen and attend closely. I will speak."

"Yes, Bhante," the Venerable Ananda replied. The Lord(Buddha) said this:

"And what, Ananda, are the six classes? (1) Here, someone of the black class produces a black state. (2) Someone of the black class produces a white state. (3) Someone of the black class produces nibbana(nirvana), 1380 which is neither black nor white. (4) Then, someone [385] of the white class produces a black state. (5) Someone of the white class produces a white state. (6) And someone of the white class produces nibbana(nirvana), which is neither black nor white.

(1) "And how is it, Ananda, that someone of the black class produces a black state? Here, someone has been reborn in a low family— a family of candalas, hunters, bamboo workers, cart makers, or flower scavengers — one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, with, much illness — blind, crippled, lame, or para lyzed. 1381 He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and light ing. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the black class produces a black state.

(2) "And how is it, Ananda, that someone of the black class produces a white state? Here, someone has been reborn in a low family He does not obtain food . ..and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the black class produces a white state.

(3) "And how is it, Ananda, that someone of the black class produces nibbana(nirvana), which is neither black nor white? Here, someone has been reborn in a low family [386] . . . He does not obtain food . . . and lightingHaving shaved off his hair and beard, he puts on ochre robes and goes forth from the house hold life into hermit life. .When he has thus gone forth[into hermit life], he abandons the five hindrances, defilements of the mind, things that weaken panna(divine knowledge); and then, with his mind well established in the four establishments, of mindfulness(meditation/sati), he correctly devel ops the seven factors of enlightenment and produces nibbana(nirvana), which is neither black nor white. It is in such a way that some one of the black class produces nibbana(nirvana), which is neither black nor white..

(4) "And how. is it, Ananda, that someone of the white class produces a black, state? Here, someone has been reborn in a high family — an affluent khattiya family, an affluent brahmin family, or an affluent householder family — one that is rich, with great wealth and property, abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and light ing. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the white class produces a black state.

(5) "And how is it, Ananda, that someone of the white class produces a white state? Here, someone has been reborn in a high family. . . . He obtains food . . . and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good des tination, in a heavenly world. It is in such a way that someone of the white class produces a white state.

(6) "And how is it, Ananda, that someone of the white class produces nibbana(nirvana), which is neither black nor white? [387] Here, someone has been reborn in a high family. . . . He obtains food . . . and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into hermit life. When he has thus gone forth[into hermit life], he abandons the five hindrances, defilements of the mind, things that weaken panna(divine knowledge); and then, with his mind well established in the four establishments of mindfulness(meditation/sati), he correctly develops the seven factors of enlightenment and produces nibbana(nirvana), which is neither black nor white. It is in such a way that someone of the white class produces nibbana(nirvana), which is neither black nor white.

"These, Ananda, are the six classes."

58 Taints (Asava sans. Ashrava )
"Bhikkhus(monks), possessing six qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rever erential salutation, an unsurpassed field of merit for the world. What six? Here, by restraint a bhikkhu has abandoned those taints that are to be abandoned by restraint; by using he has abandoned those taints that are to be abandoned by using; by patiently enduring he has abandoned those taints that are to be abandoned by patiently enduring; by avoiding he has aban doned those taints that are to be abandoned by avoiding; by dis pelling he has abandoned those taints that are to be abandoned by dispelling; and by developing he has abandoned those taints that are to be abandoned by developing. 1382

(1) "And what, bhikkhus, are the taints to be abandoned by restraint that have been abandoned by restraint? Here, having reflected carefully, a bhikkhu dwells restrained over the eye faculty: Those [388] taints, distressful and feverish, that might arise in one who dwells unrestrained over the eye faculty do not occur in one who dwells restrained over the eye faculty. Having reflected carefully, a bhikkhu dwells restrained over the ear fac ulty . . . nose faculty . . . tongue faculty . . . body faculty . . . mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained over the mind faculty do not occur in one who dwells restrained over the mind faculty. Those taints, distressful and feverish, that might arise in one who dwells unrestrained [over these things] do not occur in one who dwells restrained. 1383 These are called the taints to be abandoned by restraint that have been abandoned by restraint.

(2) "And what are the taints to be abandoned by using that have been abandoned by using? Here, reflecting carefully a bhikkhu uses a robe only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for covering the private parts. Reflecting carefully, he uses almsfood neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm, and for assisting the brahmacariya(celibate holy life), considering; 'Thus I shall terminate the old sensation(vedana) and not arouse a new sensation(vedana), and I shall be healthy and blame less and dwell at ease. Reflecting carefully, he uses a lodging only for warding off cold; for warding off heat; for warding off contact with flies, mosquitoes, wind, sun, and serpents; and only for protection from rough weather and for enjoying seclu sion. Reflecting carefully, he uses medicines and provisions for the sick only for warding off arisen oppressive sensations(vedana) and to sustain his health. [389] Those taints, distressful and fever ish, that might arise in one who does not make use [of these things] do not arise in one who uses them. These are called the taints to be abandoned by using that have been abandoned by using.

(3) "And what are the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring? Here, reflecting carefully a bhikkhu patiently endures cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he bears up with arisen bodily sensations(vedana) that are pain ful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. Those taints, distressful and feverish, that might arise in one who does not patiently endure [these things] do not arise in one who patiently endures them. These are called the taints to be abandoned by patiently enduring that have been abandoned by patiently enduring.

(4) "And what are the taints to be abandoned by avoiding that have been abandoned by avoiding? Here, reflecting carefully a bhikkhu avoids a wild elephant, a wild horse, a wild bull, and a wild dog; he avoids a snake, a stump, a clump of thorns, a pit, a precipice, a refuse dump, and a cesspit. Reflecting carefully, he avoids sitting in unsuitable seats, and wandering in unsuit able alms resorts, and associating with bad friends, such that his wise fellow monks might suspect him of evil deeds. Those taints, distressful and feverish, that might arise in one who does not avoid [these things] do not arise in one who avoids them. [390] These are called the taints to be abandoned by avoiding that have been abandoned by avoiding.

(5) "And what are the taints to be abandoned by dispelling that have been abandoned by dispelling? Here, reflecting care fully a bhikkhu(monk) does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. Reflecting carefully, he does not tolerate an arisen thought of ill will : . . an arisen thought of harming . . . bad harmful(akusala) states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. Those taints, distress ful and feverish, that might arise in one who does not dispel [these things] do not arise in one who dispels them. These are called the taints to be abandoned by dispelling that have been abandoned by dispelling.

(6) "And what, are the taints to be abandoned by develop ing that have been abandoned by developing? Here, reflect ing carefully a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion(viraga), and cessation, maturing in release. Reflecting carefully, he develops the enlightenment factor of discrimination of phenomena(dhamma). . . the enlightenment factor of energy(exertion/viriya) . . . the enlightenment factor of bliss(piti) . . . the enlightenment factor of tranquility(passaddhi) . . . the enlight enment factor of samadhi(self absorption/trance) . . . the enlightenment factor of indifference(withdrawing within/upekkha), which is based upon seclusion, dispassion(viraga), and cessation, maturing in release. Those taints, distressful and feverish, that might arise in one who does not develop [these things] do not arise in one who develops them. These are called the taints to be abandoned by developing that have been aban doned by developing.

"Possessing these six qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." [391]

59 Darukammika
Thus have I heard. On one occasion the Lord(Buddha) was dwelling at Nadika in the brick hall. Then the householder Darukammika 1384 approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him: "Does your family give gifts, householder?"

"My family gives gifts, Bhante. And those gifts are given to bhikkhus who are arahants or on the path to arahantship, those who are forest dwellers, almsfood collectors, and wearers of rag-robes." 1385

"Since, householder, you are a layman enjoying sensual plea sures, living at home in a house full of children, using sandal wood from Kasi, wearing garlands, scents, and unguents, and receiving gold and silver, it is difficult for you to know: 'These are arahants or on the path to arahantship.'

(1) "If, householder, a bhikkhu who is a forestdweller is rest less, puffed up, vain, talkative, rambling in his talk, muddle minded, lacking complete comprehension(sampajanna), unconcentrated(asamahita), with a wandering mind, with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who. is a forest-dweller is not restless, puffed up, and vain is not talkative and rambling in his talk, but has mindfulness(meditation/sati) established, completely comprehends, is self-absorbed(in-trance/samahita), with a one-pointed mind(ekaggacitta sans. ekagracitta), with restrained sense faculties, then in this respect he is praiseworthy.

(2) "If a bhikkhu who dwells on the outskirts of a village is restless . . with loose sense faculties, then in this respect he is blameworthyBut if a bhikkhu who dwells on the outskirts of a village is not restless . . . with restrained sense faculties, then in this respect he is praiseworthy.

(3) "If a bhikkhu who is an almsfood collector is restless . . . with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who is an almsfood collector is not restless [392] ... with restrained sense faculties, then in this respect he is praiseworthy.

(4) "If a bhikkhu who accepts invitations to meals is rest less . . . with loose sense faculties, then in this respect he is blame worthy. But if a bhikkhu who accepts invitations to meals is not restless . . . with restrained sense faculties, then in this respect he is praiseworthy.

(5) "If a bhikkhu who wears rag-robes is restless . . . with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who wears rag-robes is not restless . . . with restrained sense faculties, then in this respect he is praiseworthy.

(6) "If a bhikkhu who wears robes given by householders is restless . . . with loose sense faculties, then in this respect he is blameworthy. But if a bhikkhu who wears robes given by householders is not restless . . .with restrained sense faculties, then in this respect he is praiseworthy.

"Come now, householder, give gifts to the Sangha. When you give gifts to the Sangha, your mind will be confident. When your mind is confident, with the breakup of the body, after death, you will be reborn in a good destination, in a heavenly world,"

"Bhante,. from today onward I will give gifts to the Sangha:" 1386

60 Hatthi
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at BaranasI in the deer park at Isipatana. Now on that occa sion, after their meal, on returning from their alms round, a numberof elder bhikkhus assembled and were sitting together in the pavilion hall engaged in a discussion pertaining to the Dhamma. 1367 While they were engaged in their discussion, the Venerable Citta Hatthisariputta repeatedly interrupted their talk. 1388 The Venerable Mahakotthita then told the Venerable Citta Hatthisariputta:

"When elder bhikkhus are engaged in a discussion pertaining to the Dhamma, don't repeatedly [393] interrupt their talk but wait until their discussion is finished."

When this was said, the Venerable Citta Hatthisariputta's bhikkhu friends said to the Venerable Mahakotthita: "Don't disparage the Venerable Citta Hatthisariputta. The Venerable Citta Hatthisariputta is wise and capable of engaging with the elder bhikkhus in a discussion pertaining to the Dhamma."

[The Venerable Mahakotthita said:] "It's difficult, friends, for those who don't know the coprse of another's mind to know this.

(1) "Here, friends, some person appears to be extremely mild, humble, and calm so long as he is staying near the Teacher or a fellow monk in the position of a teacher. But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus, Bhikkhunis(Nuns), male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life.

"Suppose a crop-eating bull was bound by a rope or shut up in a pen. Could one rightly say: 'Now this crop-eating bull will never again enter among the crops'?"

"Certainly not, friend. For it is possible that this crop-eating bull will break the rope or burst out of the pen and again enter among the crops."

"So too, some [394] person here is extremely mild. . . . But when he leaves the Teacher and fellow monks in the position of a teacher, he bonds with [other] bhikkhus ... he gives up the training and reverts to the lower life.

(2) "Then, friends, secluded from sensual pleasures . . . some person enters and dwells in the first jhana(trance state). [Thinking,] 'I am one who gains the first jhana(trance state)' he bonds with [other] bhikkhus, Bhikkhunis(Nuns), male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life.

"Suppose that on the crossroads the rain, falling in thick droplets, would make the dust disappear and cause mud to appear. Could one rightly say: 'Now dust will never reappear at this crossroads'?"

"Certainly not, friend. For it is possible that people will pass through this crossroads, or that cattle and goats 1369 will pass through, or that wind and the sun's heat will dry up the mois ture, and then dust will reappear."

"So too, secluded from sensual pleasures . . . some person enters and dwells in the first jhana(trance state). [Thinking,] 'I am one who gains the first jhana(trance state),' he bonds with [other] bhikkhus . . . he gives up the training and reverts to the lower life. [395]

(3) "Then, friends, with the subsiding of thought and exami nation, some person enters and dwells in the second jhana(trance state)

[Thinking,] 'I am one who gains the second jhana(trance state),' he bonds with [other] bhikkhus, Bhikkhunis(Nuns), male and female lay fol lowers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life.

"Suppose that not far from a village or town there was a large pond. The rain, falling in thick droplets, would make the vari ous kinds of shells, 1390 the gravel and pebbles, disappear. Could one rightly say: 'Now the various kinds of shells, the gravel and pebbles, will never reappear in this pond'?"

"Certainly not, friend. For it is possible that people will drink from this pond, or that cattle and goats Will drink from it, or that wind and the sun's heat will dry up the moisture. Then the vari ous kinds of shells, the gravel and. pebbles, will reappear."

"So too, with the subsiding of thought and examination, some person enters and dwells in the second jhana(trance state). . . . [Think ing,] 'I am one who gains the second jhana(trance state),' he bonds with [other] bhikkhus . . . he gives up the training and reverts to the lower life.

(4) "Then, friends, with the fading away as well of bliss(piti), some person . . . enters and dwells in the third jhana(trance state). . . . [Think ing,] 'I am one who gains the third jhana(trance state)' he bonds with [other] bhikkhus, Bhikkhunis(Nuns), male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loos ens up and engages in talk with them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life.

"Suppose that the food left over from the previous evening [396] would not appeal to a man who had finished a delicious meal. Could one rightly say: 'Now food will never again appeal to this man'?"

"Certainly not, friend. For more food will not appeal to that man so long as the nutritive essence remains in his body, but when the nutritive essence disappears, it is possible that such food will again appeal to him."

"So too, with the fading away as well of bliss(piti), some per son . . . enters and dwells in the third jhana(trance state). . . . [Thinking,] 'I am one who gains the third jhana(trance state),' he bonds with [other] bhik khus . . . he gives up the training and reverts to the lower life.

(5) "Then, friends, with the abandoning of pleasure and pain . . . some person enters and dwells in the fourth jhana(trance state) [Thinking, ] 'I am one who gains the fourth jhana(trance state), he bonds with [other] bhikkhus, Bhikkhunis(Nuns), male and female lay followers, kings and royal ministers, sectarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life.

"Suppose that in a mountain glen there was a lake sheltered from the wind and devoid of waves. Could one rightly say: "Now waves will never reappear on this lake'?"

"Certainly not, friend. For it is possible that a violent rain storm might come from the east, [397] the west, the north, or the south and stir up waves on the lake."

"So too, with the abandoning of pleasure and pain . . some person here enters and dwells in the fourth jhana(trance state). . . . [Think ing,] 'I am one who gains the fourth jhana(trance state)' he bonds with [other] bhikkhus . . . he gives up the training and reverts to the lower life.

(6) "Then, friends, through non-attention to all marks, some person enters and dwells in the markless mental samadhi(self absorption/trance). 1391 [Thinking,] 'I am one who gains the markless mental samadhi(self absorption/trance),' he bonds with [other] bhikkhus, Bhikkhunis(Nuns), male and female lay followers, kings and royal ministers, sec tarian teachers and their disciples. As he bonds with them and becomes intimate with them, as he loosens up and talks with them, lust(raag) invades his mind. With his mind invaded by lust(raag), he gives up the training and reverts to the lower life.

"Suppose that a king or royal minister had been traveling along a highway with a four-factored army and set up camp for the night in a forest thicket. Because of the sounds of the elephants, horses, charioteers, and infantry, and the sound and uproar of drums, kettledrums, conches, and tom-toms, the sound of the crickets would disappear. Could one rightly say: 'Now the sound of the crickets will never reappear in this forest thicket'?" [398]

"Certainly not, friend. For it is possible that the king or royal minister will leave that forest thicket, and then the sound of the crickets will reappear."

"So too, through non-attention to all marks, some person here enters and dwells in the markless mental samadhi(self absorption/trance).

Thinking, 'I am one who gains the markless mental samadhi(self absorption/trance)', he bonds with [other] bhikkhus. . . he gives up the training and reverts to the lower life."

On a later occasion the Venerable Citta Hatthisariputta gave up the training and returned to the lower life. His bhik khu friends then approached the Venerable Mahakotthita and said to him: "Did the Venerable Mahakotthita encompass Citta Hatthisariputta's mind with his own mind and understand: 'Citta Hatthisariputta gains such and such meditative dwell ings and attainments, yet he will give up the training and return to the lower life'? Or did devtas(angels) report this matter to him?"

"Friends, I encompassed Citta Hatthisariputta's mind with my own mind and understood: 'Citta Hatthisariputta gains such and such meditative dwellings and attainments, yet he will give up the training and return to the lower life And also devtas(angels) reported this matter to me'

Then those bhikkhu friends of Citta Hatthisariputta approached the Lord(Buddha), paid homage to him, [399] sat down to one side, and said: "Bhante, Citta Hatthisariputta gained such and such meditative dwellings and attainments, yet he gave up the training and returned to the lower life."

"Before long, bhikkhus, Citta will think of renouncing." 1392

Not long afterward, Citta Hatthisariputta shaved off his hair and beard, put on ochre robes, and went forth from the house hold life into hermit life. Then, dwelling alone, withdrawn, alertful, ardent, and resolute, in no long time the Venerable Citta Hatthisariputta realized for himself with direct knowl edge, in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, he dwelled in it. 1393 He directly knew: "Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Citta Hatthisariputta became one of the arahants.

61 Middle (Majjhe sans. Madhya)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Baranasi in the deer park at Isipatana. Now on that occa sion, after their meal, on returning from their alms round, a number of elder bhikkhus assembled and were sitting together in the pavilion hall when this conversation arose: "It was said, friends, by the Lord(Buddha) in the Parayana, in "The Questions of Metteyya' 394

"Having understood both ends, the wise one does not stick in the middle. 1395 I call him a great man: he has here transcended the seamstress'

"What, friends, is the first end? What is the second end? What is in the middle? And what is the seamstress?"

(1) When this was said, a certain bhikkhu said to the elder bhikkhus: "Contact, friends, is one end; the arising of contact is the second [400] end; the cessation of contact is in the middle; and craving(tanha/trishna) is the seamstress. For craving(tanha/trishna) sews one to the pro duction of this or that state of existence. 1396 It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering." 1397

(2) When this was said, another bhikkhu said to the elder bhikkhus: "The past, friends, is one end; the future is the second end; the present is in the middle; and craving(tanha/trishna) is the seamstress. For craving(tanha/trishna) sews one to the production of this or that state of existence(bhavo/cause for rebirth). It is in this way that a bhikkhu(monk) directly knows what should be directly known ... in this very life he makes an end of suffering."

(3) When this was said, another bhikkhu said to the elder bhikkhus: "Pleasant sensation(vedana), friends, is one end; painful sensation(vedana) is the second end; neither-painful-nor-pleasant sensation(vedana) is in the middle; and craving(tanha/trishna) is the seamstress. For craving(tanha/trishna) sews one to the production of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known ... in this very life he makes an end of suffering."

(4) When this was said, another bhikkhu said to the elder bhikkhus: "Mind(Naam), friends, is one end; form is the second end; consciousness is in the middle; and craving(tanha/trishna) is the seamstress. 398 For craving(tanha/trishna) sews one to the production of this or that state of existence(bhavo/cause for rebirth). It is in this way that a bhikkhu directly knows what should be directly known ... in this very life he makes an end of suffering."

(5) When this was said, another bhikkhusaid to the elder bhikkhus: "The six internal bases, friends, are one end; the six external bases are the second end; consciousness is in the mid dle; and craving(tanha/trishna) is the seamstress. 1399 For craving(tanha/trishna) sews one to the production of this or that state of existence. It is in this way that a bhikkhu [401] directly knows what should be directly known ... in this very life he makes an end of suffering."

(6) When this was said, another bhikkhu said to the elder bhikkhus: "Personal existence(bhavo/cause for rebirth), friends, is one end; the origin of personal existence(bhavo/cause for rebirth) is the second end; the cessation of per sonal existence(bhavo/cause for rebirth) is in the middle; and craving(tanha/trishna) is the seamstress. 1400 For craving(tanha/trishna) sews one to the production of this or that state of existence(bhavo/cause for rebirth). It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering."

When this was said, a certain bhikkhu said to the elder bhik khus:. "Friends, we have each explained according to our own inspiration. Come, let's go to the Lord(Buddha) and report this matter to him. As the Lord(Buddha) explains it to us, so should we retain it in mind."

"Yes, friend," those elder bhikkhus replied. Then the elder bhikkhus went to the Lord(Buddha), paid homage to him, sat down to one side, and reported to him the entire conversation that had taken place, [asking:] "Bhante, which of us has spoken well?"

[The Lord(Buddha) said:] "In a way, bhikkhus, you have all spoken well, but listen and attend closely as I tell you what I intended when I said in the Parayana, in 'The Questions of Metteyya':

"'Having understood both ends, the wise one does not stick in the middle. I call him a great man: he has here transcended the seamstress"

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"Contact, bhikkhus, is one [402] end; the arising of contact is the second end; the cessation of contact is in the middle; and craving(tanha/trishna) is the seamstress. For craving(tanha/trishna) sews one to the produc tion of this or that state of existence. It is in this way that a bhikkhu directly knows what should be directly known; fully understands what should be fully understood; and by doing so, in this very life he makes an end of suffering." 1401

62 Knowledge 1402 (Purisindriyanana sans. Purush indriya gyana)
Thus have I heard. On one occasion the Lord(Buddha) was wandering on tour among the Kosalans together with a large Sangha of bhikkhus(monks) when he arrived at a Kosalan town named Dandakappaka. Then the Lord(Buddha) left the highway and sat down on a seat that was prepared for him at the foot of a tree, and those bhikkhus entered Dandakappaka to search for a rest house.

Then the Venerable Ananda together with a number of bhik khus went down to the Aciravati River to bathe. Having finished bathing and come back out, he stood in one robe drying his body. Then a certain bhikkhu approached the Venerable Ananda and said to him: "Friend Ananda, was it after full consideration that the Lord(Buddha) declared of Devadatta: 'Devadatta is bound for the plane of misery, bound for hell, and he will remain there for the eon, unredeemable' or did he say this only figuratively?"

"It was just in this way, friend, that the Lord(Buddha) declared it." 1403

Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and [reported what had happened, ending]: [403] "When this was said, Bhante, I said to that bhikkhu: 'It was just in this way, friend, that the Lord(Buddha) declared it"

[The Lord(Buddha) said:] "Ananda, that bhikkhu must be either newly ordained, not long gone forth[into hermit life], or a unwise and incom petent elder. For when this was declared by me definitively, how can he see any ambiguity in it? 1404 I do not see even one other person, Ananda, about whom I have made a declaration after giving him such full consideration as Devadatta. As long as I saw even a mere fraction of a hair's tip of a bright quality in Devadatta, I did not declare of him: 'Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.' It was, Ananda, only when I did not see even a mere fraction of a hair's tip of a bright quality 1405 in Devadatta that I declared this of him.

"Suppose there was a cesspit deeper than a man's height full of feces right up to the top, and a man was sunk in it so that his head was submerged. Then a man would appear desiring his good, welfare, and security, wishing to pull him out from the cesspitHe would go around the cesspit on all sides but would not see even a mere fraction of a hair's tip of the man not smeared with feces [404] where he might get a grip and pull him out. So too, Ananda, it was only when I did not see even a mere fraction of a hair's tip of a bright quality in Devadatta that I declared of him: 'Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an eon, unredeemable.'

"If, Ananda, you would listen to the Tathagata(Buddha)'s knowledges of a person's faculties, I will analyze them." 1406

"It is the time for this. Lord(Buddha)! It is the time for this. Sugata(Lord Buddha)! The Lord(Buddha) should analyze his knowledges of a person's faculties. Having heard this from the Lord(Buddha), the bhikkhus will retain it in mind."

"Well then, Ananda, listen and attend closely. I will speak."

"Yes, Bhante," the Venerable Ananda replied. The Lord(Buddha) said this:

(1) "Here, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'beneficial(kusala) quali ties and harmful(akusala) qualities(Dhamma) are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's beneficial(kusala) quali ties have disappeared, harmful(akusala) qualities(Dhamma) are manifest, but he has a beneficial(kusala) root that has not been eradicated. From that beneficial(kusala) root 1407 of his the beneficial(kusala) will appear. Thus this person will not be subject to decline in the future.' Sup pose seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited in well-prepared soil in a good field. Wouldn't you know: 'These seeds will grow, increase, and mature'?" .

"Yes, Bhante."

"In the same way, Ananda, having encompassed his mind with my own mind . . . [405] ... I understand him thus: 'This person's beneficial(kusala) qualities(Dhamma) have disappeared,harmful(akusala) qualities a re manifest, but he has a beneficial(kusala) root that has not been eradicated. From that beneficial(kusala) root of his the beneficial(kusala) will appear. Thus this person will not be subject to decline in the future. In this way, Ananda, the Tathagata(Buddha) knows a person by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) knows the future origination of qualities by encompassing [another's] mind with his own mind.

(2) "Then, Ananda, having encompassed his mind with my own mind, I understand, some person thus: 'beneficial(kusala) quali ties and harmful(akusala) qualities(Dhamma) are found in this person. On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's harmful(akusala) qualities have disappeared, beneficial(kusala) qualities(Dhamma) are mani fest, but he has an harmful(akusala) root that has not been eradi cated. From that harmful(akusala) root of his the harmful(akusala) will appear. Thus this person will be subject to decline in the future. Suppose, Ananda, seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited on a wide rock. Wouldn't you know: 'These seeds will not grow, increase, and mature'?"

"Yes, Bhante."

"In the same way, Ananda, having encompassed his mind with my own mind ... I understand him thus: 'This person's harmful(akusala) qualities(Dhamma) have disappeared, beneficial(kusala) quali ties are manifest, but he has an harmful(akusala) root that has not been eradicated. From that harmful(akusala) root of his the harmful(akusala) will appear. Thus this person [406] will be subject to decline in the future.' In this way, Ananda, the Tathagata(Buddha) knows a person by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) knows the future origination of qualities by encompassing [another's] mind with his own mind.

(3) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'beneficial(kusala) quali ties and harmful(akusala) qualities(Dhamma) are found in this person. On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person does not have even a mere fraction of a hair's tip of a bright quality. This person possesses exclusively black, harmful(akusala) qualities(Dhamma). With the breakup of the body, after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.' Suppose, Ananda, seeds that are broken, spoiled, damaged by wind and the sun's heat, were deposited in well-prepared soil in a good field. Wouldn't you know: 'These seeds will not grow, increase, and mature'?"

"Yes, Bhante."

"In the same way, Ananda, having encompassed his mind with my own mind ... I understand him thus: 'This person does not have even a mere fraction of a hair's tip of a bright quality. This person possesses exclusively black, harmful(akusala) quali-. ties. With the breakup of the body, after death, he will be reborn in the plane of misery, in a bad destination, in the lower world, in hell.' In this way, Ananda, the Tathagata(Buddha) knows a person by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) knows the future origination of qualities-by encom passing [another's] mind with his own mind."

When this was said, the Venerable Ananda said to the Lord(Buddha)
 * [407] "Is it possible, Bhante, to describe three other persons

as the counterparts of those three?"

"It is possible, Ananda," the Lord(Buddha) said.

(4) "Here, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'beneficial(kusala) quali ties and harmful(akusala) qualities(Dhamma) are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's beneficial(kusala) quali ties have disappeared, harmful(akusala) qualities(Dhamma) are manifest, but he has a beneficial(kusala) root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will be subject to decline in the future.' Suppose, Ananda, coals that are burning, blazing, and glowing were deposited on a wide rock. Wouldn't you know: 'These coals will not grow, increase, and spread'?"

"Yes, Bhante.

"Or suppose, Ananda, it is evening and the sun is setting. Wouldn't you know: 'Light will disappear and darkness will appear'?"

"Yes, Bhante."

"Or suppose, Ananda, it is close to midnight, the time for a meal. 1408 Wouldn't you know: 'Light has disappeared and dark ness has appeared'?

"Yes, Bhante."

"In the same way, Ananda, having encompassed his mind with my own mind ... I understand him thus: 'This person's beneficial(kusala) qualities(Dhamma) have disappeared, harmful(akusala) qualities(Dhamma) are manifest, but he has a beneficial(kusala) root that has not been eradicated. That, too, is about to be completely destroyedThus this person will be subject to decline in the future.' In this way, Ananda, the Tathagata(Buddha) knows a person by encompassing his mind with his own mind. In this way, [408] the Tathagata(Buddha) has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) knows the future origination of qualities by encompassing [another's] mind with his own mind.

(5) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'beneficial(kusala) quali ties and harmful(akusala) qualities(Dhamma) are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person's harmful(akusala) qualities have disappeared, beneficial(kusala) qualities(Dhamma) are manifest, but he has an harmful(akusala) root that has not been eradicated. That, too, is about to be completely destroyed. Thus this person will not be subject to decline in the future.' Suppose, Ananda, coals that are burning, blazing, and glowing were deposited on a heap of dry grass or firewood. Wouldn't you know: 'These coals will grow increase, and spread'?"

"Yes, Bhante."

"Or suppose, Ananda, it is the time when the night is fad ing and the sun is rising. Wouldn't you know: 'Darkness will disappear and light will appear'?"

"Yes, Bhante."

"Or suppose, Ananda, it is close to noon, the time for a meal. Wouldn't you know: 'Darkness has disappeared and light has appeared'?

"Yes, Bhante."

"In the same way, Ananda, having encompassed his mind with my own mind ... I understand him thus: 'This person's harmful(akusala) qualities(Dhamma) have disappeared, beneficial(kusala) qualities(Dhamma) are manifest, but he has an harmful(akusala) root that has not been eradicated. That, too, is about to be completely destroyedThus this person will not be subject to decline in the future.' In this way, Ananda, the Tathagata(Buddha) knows a person by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) has knowledge of a person's faculties, [409] acquired by encom passing his mind with his own mind. In this way, the Tathagata(Buddha) knows the future origination of qualities by encompassing [another's] mind with his own mind.

(6) "Then, Ananda, having encompassed his mind with my own mind, I understand some person thus: 'beneficial(kusala) quali ties and harmful(akusala) qualities(Dhamma) are found in this person.' On a later occasion, having encompassed his mind with my own mind, I understand him thus: 'This person does not have even a mere fraction of a hair's tip of an harmful(akusala) quality. This person possesses exclusively bright, blameless qualities. He will attain nibbana(nirvana) in this very life.' Suppose, Ananda, coals that are cool and extinguished were deposited on a heap of dry grass or firewood. Wouldn't you know: 'These coals will not grow, increase, and spread'?"

"Yes, Bhante."

"In the same way, Ananda, having encompassed the mind of someone with my own mind ... I understand him thus: 'This person does not have even a mere fraction of a hair's tip of an harmful(akusala) quality. This person possesses exclusively bright, blameless qualities. He will attain nibbana(nirvana) in this very life.' In this way, Ananda, the Tathagata(Buddha) knows a person by ericompass ing his mind with his own mind. In this way, the Tathagata(Buddha) has knowledge of a person's faculties, acquired by encompassing his mind with his own mind. In this way, the Tathagata(Buddha) knows the future origination of qualities by encompassing [another's] mind with his own mind . ;

"Ananda, among the former three persons, one is not subject to decline, one is subject to decline, and one is bound for the plane of misery, bound for hell. Among the latter three persons, one is not subject to decline, one is subject to decline, and one is bound to attain nibbana(nirvana)." [410]

63 Penetrative (Nibbedhika)
"Bhikkhus(monks), I will teach you a penetrative exposition of the Dhamma. 1409 Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, is that penetrative exposition of the Dhamma?

(1) "Sensual pleasures should be understood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be understood; the result of sensual pleasures should be understood; the cessation of sensual plea sures should be understood; the way leading to the cessation of sensual pleasures should be understood.

(2) "Sensations(vedana) should be understood; the source and origin of sensations(vedana) should be understood; the diversity of sensations(vedana) should be understood; the result of sensations(vedana) should be understood; the cessation of sensations(vedana) should be understood; the way leading to the cessation of sensations(vedana) should be understood.

(3) "Perceptions(sanna/sangya) should be understood; the source and origin of perceptions(sanna/sangya) should be understood; the diversity of perceptions(sanna/sangya) should be understood; the result of perceptions(sanna/sangya) should be understood; the cessation of perceptions(sanna/sangya) should be under stood; the way leading to the cessation of perceptions(sanna/sangya) should be understood.

(4) "The taints should be understood; the source and origin of the taints should be understood; the diversity of the taints should be understood; the result of the taints should be under stood; the cessation of the taints should be understood; the way leading to the cessation of the taints should be understood.

(5) "kamma(karma/deeds) should be understood; the source and origin of kamma should be understood; the diversity of kamma(karma/deeds) should be understood; the result of kamma should be understood; the cessation of kamma should be understood; the way leading to the cessation of kamma(karma/deeds) should be understood. 1410

(6) "Suffering should be understood; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suffering should be under stood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood.

(1) "When it was said: 'Sensual pleasures should be under stood; the source and origin of sensual pleasures should be understood; the diversity of sensual pleasures should be under stood; the result [411] of sensual pleasures should be under stood; the cessation of sensual pleasures should be understood; the way leading to the cessation of sensual pleasures should be understood,' for what reason was this. said?

"There are, bhikkhus, these five objects of sensual plea sure: forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantaliz ing; sounds cognizable by the ear . . . odors cognizable by the nose . . . tastes cognizable by the tongue . . tactile objects cogni zable by the body that are wished for, desired, agreeable, pleas ing, connected with sensual pleasure, tantalizing. However, these are not sensual pleasures; in the Noble One's discipline, these are called 'objects of sensual pleasure. ' A person's sensual pleasure is intention with lust(raag). 1411

"They are not sensual pleasures, the pretty things in the world:

a person's sensual pleasure is lustful intention; the pretty things remain just as they are in the world, but the wise remove the desire for them.

"And what, bhikkhus, is the source and origin of sensual pleasures? Contact is their source and origin. 1412

"And what is the diversity of sensual pleasures? Sensual desire for forms is one thing, sensual(sexual) desire for sounds is another, sensual(sexual) desire for odors still another, sensual(sexual) desire for tastes still another, and sensual(sexual) desire for tactile objects still another. This is called the diversity of sensual pleasures.

"And what is the result of sensual pleasures? One produces an individual existence(bhavo/cause for rebirth) that corresponds with whatever [sense pleasures] one desires and which may be the consequence either of merit or demerit. 1413 This is called the result of sensual pleasures.

"And what is the cessation of sensual pleasures? With the cessation of contact there is cessation of sensual pleasures.

"This noble eightfold path is the way leading to the cessation of sensual pleasures, namely, right view, right intention, right speech, right [412] action, right livelihood, right effort, right mindfulness, and right samadhi(self absorption/trance).

"When, bhikkhus, a noble disciple thus understands sen sual pleasures, the source and origin of sensual pleasures, the diversity of sensual pleasures, the result of sensual pleasures. the cessation of sensual pleasures, and the way leading to the cessation of sensual pleasures, he understands this penetrative brahmacariya(celibate holy life) to be the cessation of sensual pleasures. 1114

"When it was said: 'Sensual pleasures should, be under stood . . . the way leading to the cessation of sensual pleasures should be understood, it is because of this that this was said.

(2) "When it was said: "Sensations(vedana) should be understood. . . the way leading to the cessation of sensations(vedana) should be understood' for what reason was this said?

"There are, bhikkhus, these three sensations(vedana): pleasant sensation(vedana), painful sensation(vedana), and neither-painful-nor-pleasant sensation(vedana).

"And what is the source and origin of sensations(vedana)? Contact is their source and origin.

"And what is the diversity of sensations(vedana)? There is worldly pleasant sensation(vedana), 1415 there is spiritual pleasant sensation(vedana); there is worldly painful sensation(vedana); there is spiritual painful sensation(vedana); there is worldly neither-painful-nor-pleasant sensation(vedana), there is spiritual neither-painful-nor-pleasant sensation(vedana). This is called the diversity of sensations(vedana).

"And what is the result of sensations(vedana)? One produces an indi vidual existence(bhavo/cause for rebirth) that corresponds with whatever [sensations(vedana)] one experiences and which may be the consequence either of merit or demerit. This is called the result of sensations(vedana).

"And what is the cessation of sensations(vedana)? With the cessation of contact there is cessation of sensations(vedana).

"This noble eightfold path is the way leading to the cessation of sensations(vedana), namely, right view . . . right samadhi(self absorption/trance).

"When, bhikkhus, a noble disciple thus understands sensation(vedana), the source and origin of sensations(vedana), [413] the diversity of sensations(vedana), the result of sensations(vedana), the cessation of sensations(vedana), and the way lead ing to the cessation of sensations(vedana), he understands this penetrative brahmacariya(celibate holy life) to be the cessation of sensations(vedana).

"When it was said: "Sensations(vedana) should be understood,. . the way leading to the cessation of sensations(vedana) should be understood' it is because of this that this was said.

(3) "When it was said: "Perceptions(sanna/sangya) should be under stood. . . the way leading to the cessation of perceptions(sanna/sangya) should be understood," for what reason was this said?

"There are, bhikkhus, these six perceptions(sanna/sangya): perception(sanna/sangya) of forms, perception(sanna/sangya) of sounds, perception(sanna/sangya) of odors, perception(sanna/sangya) of tastes, perception(sanna/sangya) of tactile objects, perception(sanna/sangya) of mental phenomena(dhamma).

"And what is the source and origin of perceptions(sanna/sangya)? Contact is their source and origin.

"And what is the diversity of perceptions(sanna/sangya)? The perception(sanna/sangya) of forms is one thing, the perception(sanna/sangya) of sounds is another, the perception(sanna/sangya) of odors still another, the perception(sanna/sangya) of tastes still another, the perception(sanna/sangya) of tactile objects still another, and the perception(sanna/sangya) of mental phenomena(dhamma)still another. This is called the diversity of perceptions(sanna/sangya). ...

"And -what is the result of perceptions(sanna/sangya)? I say that perceptions(sanna/sangya) result in expression. 1416 In whatever way one perceives something, in just that way one expresses oneself, [saying:] I was perceptive of such and such' This is called the result of perception(sanna/sangya).

"And what is the cessation of perceptions(sanna/sangya)? With the cessation of contact there is cessation of perceptions(sanna/sangya).

"This noble eightfold path is the way leading to the cessation of perceptions(sanna/sangya), namely, right view . . . right samadhi(self absorption/trance).

"When, bhikkhus, a noble disciple thus understands perceptions(sanna/sangya), the source and origin of perceptions(sanna/sangya), [4141 the diversity of perceptions(sanna/sangya), the result of perceptions(sanna/sangya), the cessation of perceptions(sanna/sangya), and the way leading to the cessation of perceptions(sanna/sangya), he understands this penetrative brahmacariya(celibate holy life) to be the cessation of perceptions(sanna/sangya).

"When it was said: 'perceptions(sanna/sangya) should be understood . . . the way leading to the cessation of perceptions(sanna/sangya) should be under stood,' it is because of this that this was said.

(4) "When it was said: 'The taints should be understood the

way leading to the cessation of the taints should be understood,' for what reason was this said?

"There are, bhikkhus, these three taints: the taint of sensual ity, the taint of existence(bhavo/cause for rebirth), and the taint of ignorance.

"And what is the source and origin of the taints? Ignorance is their source and origin.

"And what is the diversity of the taints? There are taints lead ing to hell; there are taints leading to the animal realm; there are taints leading to the realm of afflicted spirits; there are taints leading to the human world; there are taints leading to the deva(angel/god) world. This is called the diversity of the taints.

" And what-is tho result of the taints? One immersed in igno rance produces a corresponding individual existence(bhavo/cause for rebirth), which maybe the consequence either of merit or demerit. This is called the result of the taints.

"And what is the cessation of the taints? With the cessation of ignorance there is cessation of the taints.

"This noble eightfold path is the way leading to the cessation of the taints, namely, right view . . . right samadhi(self absorption/trance).

"When, bhikkhus, a noble disciple thus understands the taints, the source and origin of the taints, the diversity of the taints, the result of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he understands this penetrative brahmacariya(celibate holy life) to be the cessation of the taints. [415]

"When it was said: 'The taints should be understood . . . the way leading to the cessation of the taints should be understood' it is because of this that this was said.

(5) "When it was said: Tairana should be understood . . . the way leading to the cessation of kamma(karma/deeds) should be understood' for what reason was this said? '

"It is conscious action, bhikkhus, that I call kamma(karma/deeds). 1417 For having willed, one acts by body, speech, or mind.

"And what is the source and origin of kamma(karma/deeds)? Contact is its source and origin.

"And what is the diversity of kamma(karma/deeds)? There is kamma(karma/deeds) to be experienced in hell; there is kamma(karma/deeds) to be experienced in the animal realm; there is kamma(karma/deeds) to be experienced in the realm of afflicted spirits; there is kamma(karma/deeds) to be experienced in the human, world; and there is kamma(karma/deeds) to be experienced in the deva world. 1418 This is called the diversity of kamma(karma/deeds).

"And what is the result of kamma(karma/deeds)? The result of kamma(karma/deeds), I say, is threefold: [to be experienced] in this very life, or in the [next] rebirth, or on some subsequent occasion. This is called the result of kamma(karma/deeds). 1419

"And what, bhikkhus, is the cessation of kamma(karma/deeds)? With the cessation of contact there is cessation of kamma(karma/deeds). 1420

"This noble eightfold path is the way leading to the cessation of kamma(karma/deeds), namely, right view . . . right samadhi(self absorption/trance).

"When, bhikkhus, a noble disciple thus understands kamma(karma/deeds), the source and origin of kamma(karma/deeds), the diversity of kamma(karma/deeds), the result of kamma(karma/deeds), the cessation of kamma(karma/deeds), and the way lead ing to the cessation of kamma(karma/deeds), he understands this penetrative brahmacariya(celibate holy life) to be the cessation of kamma(karma/deeds).

"When it was said: 'kamma(karma/deeds) should be understood . . . [416] the way leading to the cessation of kamma(karma/deeds) should be under stood' it is because of this that this was said.

(6) "When it was said: 'Suffering should be understood; the source and origin of suffering should be understood; the diversity of suffering should be understood; the result of suf fering should be understood; the cessation of suffering should be understood; the way leading to the cessation of suffering should be understood' for what reason was this said?

"Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, dejection, and anguish are suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering

"And what is the source and origin of suffering? craving(tanha/trishna) is its source and origin.

"And what is the diversity of suffering? There is extreme suffering; there is slight suffering; there is suffering that fades away slowly;. there is suffering that fades away quickly. This is called the diversity of suffering.

"And what is the result of suffering? Here, someone over come by suffering, with a mind obsessed by it, sorrows, lan guishes, and laments; he weeps beating his breast and becomes confused. Or else, overcome by suffering, with a mind obsessed by it, he embarks upon a search outside, saying: 'Who knows one or two words for putting an end to this suffering?' 1421 Suf fering, I say, results either in confusion or in a search. This is called the result of suffering.

"And what is the cessation of suffering? With the cessation of craving(tanha/trishna) there is cessation of suffering.

"This noble eightfold path is the way leading to the cessation of suffering, namely, right view . . . right samadhi(self absorption/trance).

"When, bhikkhus, a noble disciple thus understands suffer ing, [417] the source and origin of suffering, the diversity of suffering, the result of suffering, the cessation of suffering, and the way leading to the cessation of suffering, he understands this penetrative brahmacariya(celibate holy life) to be the cessation of suffering.

"When it was said: 'Suffering should be understood . . . the way leading to the cessation of suffering should be understood/ it is because of this that this was said.

"This, bhikkhus, is that penetrative exposition of the Dhamma."

64 Lion's Roar
"Bhikkhus(Monks), there are these six Tathagata(Buddha)'s powers that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel1422 What six?

(1) "Here, bhikkhus, the Tathagata(Buddha) understands as it really is the possible as possible and the impossible as impossible. 1423 Since the Tathagata(Buddha) understands as it really is the possible as possible and the impossible as impossible, this is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.

(2) "Again, the Tathagata(Buddha) understands as it really is the result of the undertaking of kamma(karma/deeds) past, future, and present in terms of possibilities and causes. 3424 Since the Tathagata(Buddha) understands as it really is the result of the undertaking of kamma(karma/deeds) . ... this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, possessing which he . . . sets in motion the brahma wheel.

(3) "Again, the Tathagata(Buddha) [418] understands as it really is the defilement, the cleansing, and the emergence in regard to the jhanas, emancipations, samadhi(self absorption/trance)s, and meditative attain ments. 1425 Since the Tathagata(Buddha) understands as it really is the defilement, the cleansing, and the emergence in regard to the jhanas . . . this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, possessing which he . . . sets in motion the brahma wheel.

(4) "Again, the Tathagata(Buddha) recollects his manifold past abodes(of past rebirths), that is, one rebirth, two rebirths . . . [as in 6:2 §4] . . . Thus he recol lects his manifold past abodes(of past rebirths) with their aspects and details. Since the Tathagata(Buddha) recollects his manifold past abodes(of past rebirths) . . . with their aspects and details, this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, possessing which he . . . sets in motion the brahma wheel.

(5) "Again, with the divine eye, which is purified and sur passes the human, the Tathagata(Buddha) sees beings passing away and being reborn . . . [as in 6:2 §5] . . . and he understands how beings fare in accordance with their kamma(karma/deeds). Since the Tathagata(Buddha) . . . understands how beings fare in accordance with their kamma(karma/deeds), this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, possess ing which he . . . sets in motion the brahma wheel.

(6) "Again, with the destruction of the taints, the Tathagata(Buddha) has realized for himself with direct knowledge(abhinna), in this very life. the taintless liberation of mind, liberation by panna(divine knowledge), and hav ing entered upon it, he dwells in it. Since the Tathagata(Buddha) has real ized for himself the taintless liberation of mind, liberation by panna(divine knowledge) . . . this too is a Tathagata(Buddha)'s power that the Tathagata(Buddha) has, possessing which he . . . sets in motion the brahma wheel. [419]

"These are the six Tathagata(Buddha)'s powers that the Tathagata(Buddha) has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel.

(1) "If, bhikkhus, others approach the Tathagata(Buddha) and ask him a question related to his knowledge as it really is of the possible as possible and the impossible as impossible, then the Tathagata(Buddha), questioned in this way, answers them exactly as he has understood this knowledge.

(2) "If others approach the Tathagata(Buddha) and ask him a ques tion related to his knowledge as it really is of the result of the undertaking of kamma(karma/deeds) past, future, and present in terms of pos sibilities and causes, then the Tathagata(Buddha), questioned in this way, answers them exactly as he has understood this knowledge.

(3) "If others approach the Tathagata(Buddha) and ask him a question related to his knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhanas(trance states), emanci pations, samadhi(self absorption/trance)s, and meditative attainments, then the Tathagata(Buddha), questioned in this way, answers them exactly as he has understood this knowledge.

(4) "If others approach the Tathagata(Buddha) and ask him a question related to his knowledge as it really is of the recollection of past abodes(of past rebirths), then [420] the Tathagata(Buddha), questioned in this way, answers them exactly as he has understood this knowledge. 1426

(5) "If others approach the Tathagata(Buddha) and ask him a question related to his knowledge as it really is of the passing away and rebirth of beings, then the Tathagata(Buddha), questioned in this way, answers them exactly as he has understood this knowledge.

(6) "If others approach the Tathagata(Buddha) and ask him a question related to his knowledge as it really is of the taintless liberation of mind, liberation by panna(divine knowledge), then the Tathagata(Buddha), questioned in this way, answers them exactly as he has understood this knowledge. ...

(1) "I say, bhikkhus, that the knowledge as it really is of the possible as possible and the impossible as impossible is for one who is self-absorbed(in-trance/samahita), not for one who lacks samadhi(self absorption/trance).

(2) "I say that the knowledge as it really is of the result of the undertaking of kamma(karma/deeds)s past, future, and present in terms of possibilities and causes is for one who is self-absorbed(in-trance/samahita), not for one who lacks samadhi(self absorption/trance).

(3) "I say that the knowledge as it really is of the defilement, the cleansing, and the emergence in regard to the jhanas(trance states), eman cipations, samadhi(self absorption/trance)s, and meditative attainments is for one who is self-absorbed(in-trance/samahita), not for one who lacks samadhi(self absorption/trance).

(4) "I say that the knowledge as it really is of the recollection of past abodes(of past rebirths) is for one who is self-absorbed(in-trance/samahita), not for one who lacks samadhi(self absorption/trance).

(5) "I say that the knowledge as it really is of the passing away and rebirth of beings is for one who is self-absorbed(in-trance/samahita), not for one who lacks samadhi(self absorption/trance).

(6) "I say that the knowledge as it really is of the taintless liberation of mind, liberation by panna(divine knowledge), is for one who is con centrated, not for one who lacks samadhi(self absorption/trance).,

"Thus, bhikkhus, samadhi(self absorption/trance) is the path; lack of samadhi(self absorption/trance) is the wrong path." [421]

65 Non-Returner (Anagamiphala)
"Bhikkhus(Monks), without having abandoned six things, one is inca pable of realizing the fruit of non-returning(no earthly rebirth,anagami). What six? Lack of faith, lack of moral shame, moral recklessness, laziness, muddle-mindedness, and lack of panna(divine knowledge). Without having abandoned these six things, one is incapable of realizing the fruit of non-returning(no earthly rebirth,anagami).

"Bhikkhus(Monks), having abandoned six things, one is capable of realizing the fruit of non-returning(no earthly rebirth,anagami). What six? Lack of faith . . . lack of panna(divine knowledge). Having abandoned these six things, one is capable of realizing the fruit of non-returning(no earthly rebirth,anagami)."

66 Liberated one (Arahant)
"Bhikkhus(monks), without having abandoned six things, one is inca pable of realizing arahantship. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and slothfulness. Without having abandoned these six things, one is incapable of realizing arahantship. [422]

"Bhikkhus(Monks), having abandoned six things, one is capable of realizing arahantship. What six? Dullness. . .slothfulness. Having abandoned these six things, one is capable of realizing arahantship."

67 Friends (Mitta sans. Mitra)
"Bhikkhus(Monks), when a bhikkhu has bad friends, bad companions, and bad comrades, when he follows, resorts to and attends upon bad friends and follows their example, (1) it is impossible that he will fulfill the duty of proper conduct. Without having fulfilled the duty of proper conduct, (2) it is impossible that he will fulfill the duty of a trainee. Without having fulfilled the duty of a trainee, (3) it is impossible that he will fulfill virtuous behavior. Without having fulfilled virtuous behavior, (4) it is impossible that he will abandon sensual lust(raag), (5) lust(raag) for form, or (6) lust(raag) for the formless. 1427

"Bhikkhus(Monks), when a bhikkhu has good friends, good com panions, and good comrades, when he follows, resorts to, and attends upon good friends and follows their example, (1) it is possible that he will fulfill the duty of proper conduct. Having fulfilled the duty of proper conduct, (2) it is possible that he will fulfill the duty of a trainee. Having fulfilled the duty of a trainee, (3) it is possible that he will fulfill virtuous behav ior. Having fulfilled virtuous behavior, (4) it is possible that he will abandon sensual lust(raag), (5) lust(raag) for form, and (6) lust(raag) for the formless."

68 Delight in Company (Sanganikarama)
"Bhikkhus(monks), (1) it is impossible that a bhikkhu who delights in company, who is delighted with company, who is devoted to delight in company; who delights in a group, who is delighted with a group, who is devoted to delight in a group, will find delight in solitude when he is alone. (2) It is impossible that one who does not find delight in solitude when he is alone [423] will acquire the object of the mind' 428 (3) It is impossible that one who does not acquire the object of the mind will fulfill right view. (4) It is impossible that one who does not fulfill right view will fulfill right' samadhi(self absorption/trance). (5) It is impossible that one who does not fulfill right samadhi(self absorption/trance) will abandon the fetters. (6) Without having abandoned the fetters, it is impossible that one will realize nibbana(nirvana).

"Bhikkhus(Monks), (1) it is possible that a bhikkhu who does not delight in company, who is not delighted with company, who is not devoted to delight in company; who does not delight in a group, who is not delighted with a group, who is not devoted to delight in a group, will find delight in solitude when he is alone. (2) It is possible that one who finds delight in solitude when he is alone will acquire the object of the mind. (3) It is possible that one who acquires the object of the mind will fulfill right view. (4) It is possible that one who fulfills right view will fulfill right samadhi(self absorption/trance). (5) It is possible that one who fulfills right samadhi(self absorption/trance) will abandon the fetters. (6) Having abandoned the fetters, it is possible that one will realize nibbana(nirvana).'

69 A Devata (Angel)
Then, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta's Grove, approached the Lord(Buddha), paid homage to him, stood to one side, and said:

"Bhante, these six qualities lead to the non-decline of a bhik khu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, being easy to correct, and good friendship. These six qualities lead to the non-decline of a bhikkhu."

This is what that devta(angel) said. The Teacher agreed. Then that devta(angel), thinking, "The Teacher agrees with me," paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and disappeared right there. [424 j

Then, when the night had passed, the Lord(Buddha) addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said: 'Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher . . . and good friendship. These are the six things that lead to the non-decline of a bhikkhu.' This is what that devta(angel) said. Having said this, that devta(angel) paid homage to me, circumam bulated me keeping the right side toward me, and disappeared right there."

When this was said, the Venerable Sariputta said to the Lord(Buddha):

"Bhante, I understand in detail the meaning of this state ment that the Lord(Buddha) has spoken in brief to be as follows. Here, Bhante, (1) a bhikkhu(monk) himself reveres the Teacher and speaks in praise of reverence for the Teacher; he encourages other bhikkhus who do not revere the Teacher to develop rev erence for the Teacher and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who revere the Teacher. (2) He himself reveres the Dhamma(path) (3) . . . reveres the Sangha . . . (4) . . . reveres the training . . . (5) ... is easy to cor rect ... (6) ... has good friends and speaks in praise of good friendship; he encourages other bhikkhus who do not have good friends to enter upon good friendship and, at the proper time, genuinely and truthfully, he speaks praise of those bhik khus who have good friends. It is in such a way, Bhante, that I understand in detail the meaning of this statement that the Lord(Buddha) has spoken in brief."

[The Lord(Buddha) said:] "Good, good, Sariputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way.

"Here, Sariputta, a bhikkhu himself reveres the Teacher [425] . . . [as above, in full] . . . he speaks praise of those bhikkhus who have good friends. It is in such a way that the meaning of this statement that I spoke in brief should be understood in detail."

70 Samadhi(Self Absorption/Trance)
"Bhikkhus(Monks), (1) it is impossible that a bhikkhu, without samadhi that is peaceful, sublime, gained through tranquil ization, and attained to unification could wield the various kinds of psychic potency(magic/iddhi): having been one, he could become many . . . [all abridged passages here as in 6:2] ... he could exer cise mastery with the body as far as the brahma world. (2) It is impossible that with the divine ear element, which is purified and surpasses the human, he could hear both kinds of sounds, the divine and human, those that are far as well as near. (3) It is impossible that he could understand the minds of other beings and persons, having encompassed them with his own mind; that he could understand a mind with lust(raag) as a mind with lust(raag) . . . an unliberated mind as unliberated. (4) It is impossible that he could recollect his manifold past abodes(of past rebirths). . . [426] with their aspects and details. (5) It is impossible that with the divine eye, which is purified and surpasses the human, he could see beings passing away and being reborn. . . and could understand how beings fare in accordance with their kamma(karma/deeds). (6) It is impos sible that with the destruction of the taints, he could realize for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, could dwell in it. .

"Bhikkhus(Monks), (1) if is possible that a bhikkhu, with samadhi(self absorption/trance) that is peaceful, sublime, gained through tranquilization, and attained to unification could wield the various kinds of psychic potency . . . (2) could hear both kinds of sounds, the divine and human, those that are far as well as near ... (3) could understand the minds of other beings and persons, having encompassed them with his own mind . . . (4) could recollect his manifold past abodes(of past rebirths) with their aspects and details . . . (5) could, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn . . . and could understand how beings fare in accordance with their kamma(karma/deeds) . . . (6) with the destruction of the taints, could realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, could dwell in it."

71 Capable of Realizing (Sakkhibhabba)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu is incapable of realizing a particular state, 1429 [though] there is a suitable basis. What six? [427] (1) Here, a bhikkhu does not understand as it really is: 'These are qualities that pertain to deterioration' and: (2) 'These are qualities that pertain to stabilization' and: (3) 'These are qualities that pertain to distinction,' and: (4) 'These are qualities that pertain to penetration' (5) He does not prac tice carefully, and (6) he does not do what is suitable. Possessing these six qualities, a bhikkhu is incapable of realizing a particu lar state, [though] there is a suitable basis.

"Bhikkhus(Monks), possessing six qualities, a bhikkhu is capable of realizing a particular state, there being a suitable basis. What six? (1) Here, a bhikkhu understands as it really is: 'These are qualities that pertain to deterioration,' and: (2) 'These are quali ties that pertain to stabilization' and: (3) 'These are qualities that pertain to distinction' and: (4) 'These are qualities that pertain to penetration' (5) He practices carefully, and (6) he does what is suitable. Possessing these six qualities, a bhikkhu is capable of realizing a particular state, there being a suitable basis."

72 Strength (Bala)
"Bhikkhus(Monks), possessing six qualities a bhikkhu is incapable of attaining strength in samadhi(self absorption/trance). What six? (1) Here, a bhik khu is hot skilled in the attainment of samadhi(self absorption/trance); (2) he is not skilled in the duration of samadhi(self absorption/trance); (3) he is not skilled in emergence from samadhi(self absorption/trance); (4) he does not practice care fully; (5) he does not practice persistently; and (6) he does not do what is suitable. Possessing these six qualities, a bhikkhu is incapable of attaining strength in samadhi(self absorption/trance).

"Bhikkhus(Monks), possessing six qualities a bhikkhu is capable of attaining strength in samadhi(self absorption/trance). What six? [428] (1) Here, a bhikkhu is skilled in the attainment of samadhi(self absorption/trance); (2) he is skilled in the duration of samadhi(self absorption/trance); (3) he is skilled in emergence from samadhi(self absorption/trance); (4) he practices carefully; (5) he practices persistently; and (6) he does what is suitable. Possess ing these six qualities, a bhikkhu is capable of attaining strength in samadhi(self absorption/trance)."

73 First jhana(trance state) (1) (Pathamatajjhana1)
"Bhikkhus(Monks), without having abandoned six things, one is inca pable of entering and dwelling in the first jhana(trance state). What six? Sensual(sexual) desire, ill will, dullness and drowsiness, restlessness and remorse, doubt; and one has not clearly seen with correct panna(divine knowledge), as it really is, the danger in sensual pleasures. Without having abandoned these six things, one is incapable of entering and dwelling in the first jhana(trance state).

"Bhikkhus(Monks), having abandoned six things, one is capable of entering and dwelling in the first jhana(trance state). What six? Sen sual desire . . . one has clearly seen with correct panna(divine knowledge), as it really is, the danger in sensual pleasures. Having abandoned these six things, one is capable of entering and dwelling in the first jhana(trance state)."

74 First jhana(trance state) (2) (Pathamatajjhana2)
"Bhikkhus(monks), without having abandoned six things, one is incapa ble of entering and dwelling in the first jhana(trance state). What six? Sensual thought, the thought of ill will, the thought of harming, sensual perception(sanna/sangya), perception(sanna/sangya) of ill will, and perception(sanna/sangya) of harming. Without having abandoned these six things, one is incapable of entering and dwelling in the first jhana(trance state).

"Bhikkhus(Monks), having abandoned six things, one is capable of entering and dwelling in the first jhana(trance state). What six? Sensual thought . . . perception(sanna/sangya) of harming. [429] Having abandoned these six things, one is capable of entering and dwelling in the first jhana(trance state)."

75 In Suffering (Dukkha)
"Bhikkhus(Monks), possessing six things, a bhikkhu dwells in suffering in this very life — with distress, anguish, and fever — and with the breakup of the body, after death, a bad destination can be expected for him. What six? Sensual thought, the thought of ill will, the thought of harming, sensual perception(sanna/sangya), perception(sanna/sangya) of ill will, and perception(sanna/sangya) of harming. Possessing these six things, a bhikkhu dwells in suffering in this very life — with distress, anguish, and fever — and with the breakup of the body, after death, a bad destination can be expected for him.

"Bhikkhus(Monks), possessing six things, a bhikkhu dwells happily in this very life — without distress, anguish, and fever — and with the breakup of the body, after death, a good destination can be expected for him. What six? The thought of renunciation, the thought of good will, the thought of harmlessness, perception(sanna/sangya) of renunciation, perception(sanna/sangya) of good will, and perception(sanna/sangya) of harmlessness. Possessing these six things, a bhikkhu dwells happily in this very life — without distress, anguish, and fever — and with the breakup of the body, after death, a good destina tion can be expected for him." [430]

76 Arahantship (Arahatta)
"Bhikkhus(monks), without having abandoned six things, one is inca pable of realizing arahantship. What six? Conceit, an inferiority complex, arrogance, self-overestimation, obstinacy, and self abasement. Without having abandoned these six things, one is incapable of realizing arahantship. 1430

"Bhikkhus(Monks), having abandoned six things, one is capable of realizing arahantship. What six? Conceit . . . self-abasement. Having abandoned these six things, one is capable of realizing arahantship."

77 Superior (Uttarimanussadhamma)
"Bhikkhus(Monks), without having abandoned six things, one is incapa ble of realizing any superhuman distinction in knowledge and vision worthy of the noble ones. What six? Muddle-mindedness, lack of complete comprehension(sampajanna), not guarding the doors of the sense faculties, lack of moderation in eating, duplicity, and flattery. Without having abandoned these six things, one is incapable of realizing any superhuman distinction in knowledge aind vision worthy of the noble ones.

"Bhikkhus(Monks), having abandoned six things, one is capable of realizing a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Muddle-mindedness . . . flat tery. Having abandoned these six things, one is capable of realizing a superhuman distinction in knowledge and vision worthy of the noble ones." [431]

78 Happiness (Sukhasomanassa)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu abounds in hap piness and joy in this very life, and he has laid the foundation for the destruction of the taints. What six? Here, a bhikkhu delights in the Dhamma, delights in [mental] development, delights in abandoning, delights in solitude, delights in non-affliction, and delights in non-proliferation. Possessing these six qualities, a bhikkhu abounds in happiness and joy in this very life, and he has laid the foundation for the destruction of the taints."

79 Achievement (Adhigama)
"Possessing six qualities, a bhikkhu is incapable of achieving a beneficial(kusala) quality that he has not yet achieved or of strengthen ing a beneficial(kusala) quality that has already been achieved. What six? (1) Here a bhikkhu is not skilled in gain, (2) not skilled in loss, (3) not skilled in means; (4) he does not generate desire for the achievement of beneficial(kusala) qualities(Dhamma) not yet achieved; (5) he does not guard beneficial(kusala) qualities(Dhamma) already achieved; (6) he does not fulfill his tasks through persistent effort. Possessing these six qualities, a bhikkhu is incapable of achieving a beneficial(kusala) quality that he has not yet achieved or of strengthening a beneficial(kusala) quality that has already been achieved.

"Possessing six qualities, a bhikkhu is capable of achieving a beneficial(kusala) quality that he has not yet achieved and of strength ening a beneficial(kusala) quality that has already been achieved. What six? (1) Here, a bhikkhu is skilled in gain, (2) skilled in loss, (3) skilled in means; (4) he generates desire for the achievement of beneficial(kusala) [432] qualities not yet achieved; (5) he guards beneficial(kusala) qualities(Dhamma) already achieved; (6) he fulfills his tasks through persistent effort. Possessing these six qualities, a bhik khu is capable of achieving a beneficial(kusala) quality that he has not yet achieved and of strengthening a beneficial(kusala) quality that has already been achieved."

80 Greatness (Mahantatta)
"Bhikk.hus, possessing six qualities, a bhikkhu(monk) in no long time attains to greatness and vastness in [beneficial(kusala)] qualities. What six? Here, a bhikkhu abounds in light, 1431 abounds in effort, abounds in inspiration; he does not become complacent; he does not neglect his duty in regard to beneficial(kusala) qualities(Dhamma); and he extends himself further. Possessing these six qualities, a bhikkhu in no long time attains to greatness and vastness in [beneficial(kusala)] qualities."

81 Hell (1) (Niraya1)
"Bhikkhus(Monks), possessing six qualities, one is deposited in hell as if brought there. What six? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, has evil desires, and holds wrong view. Possessing these six qualities, one is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing six qualities, one is deposited in heaven as if brought there. What six? One abstains from the destruction of life, abstains from taking what is not given, abstains from sex ual misconduct, abstains from false speech; one has few desires, and one holds right view. Possessing these six qualities, one is deposited in heaven as if brought there." [433]

82 Hell (2) (Niraya2)
"Bhikkhus(Monks), possessing six qualities, one is deposited in hell as if brought there. What six? One destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely; one is greedy and impudent. Possessing these six qualities, one is deposited in hell as if brought there.

"Bhikkhus(Monks), possessing six qualities, one is deposited in heaven as if brought there. What six? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech; one is without greed and without impudence. Possessing these six qualities, one is deposited in heaven as if brought there."

83 The Foremost State (Aggadhamma sans. Agra dhamma)
"Bhikkhus(Monks), possessing six qualities a bhikkhu is incapable of realizing arahantship, the foremost state. What six? Here, a bhikkhu is without faith, morally shameless, morally reckless, lazy, unwise, and concerned about his body and life. Possessing these six qualities, a bhikkhu is incapable of realizing arahant-. ship, the foremost state.

"Bhikkhus(Monks), possessing six qualities a bhikkhu is capable of realizing arahantship, the foremost state. What six? [434] Here, a bhikkhu has faith, a sense of moral shame, and moral dread; he is energetic and wise; and he is unconcerned about his body and life. Possessing these six qualities, a bhikkhu is capable of realizing arahantship, the foremost state."

84 Nights (Rattidivasa sans. Ratri divasa)
"Bhikkhus(Monks), when a bhikkhu possesses six qualities, whether night or day comes, only deterioration in beneficial(kusala) qualities(Dhamma), not growth, can be expected for him. What six? Here, (1) a bhik khu has strong desires, feels distress, and is discontent with any kind of robe, almsfood, lodging, and medicines and provi sions for the sick; he is (2) without faith, (3) immoral, (4) lazy, (5) muddle-minded, and (6) unwise. When a bhikkhu possesses these six qualities, whether night or day comes, only deterioration in beneficial(kusala) qualities(Dhamma), not growth, is to be expected for him.

"Bhikkhus(Monks), when a bhikkhu possesses six qualities, whether night or day comes, only growth in beneficial(kusala) qualities(Dhamma), not deterioration, is to be expected for him. Here, (1) a bhikkhu does not have strong desires, does not feel distress, and is con tent with any kind of robe, almsfood, lodging, and medicines and provisions for the sick; he is (2) endowed with faith, (3) virtuous, (4) energetic, (5) mindful(meditating/sati), and (6) wise. When a bhik khu possesses these six qualities, whether night or day comes, only growth in beneficial(kusala) qualities(Dhamma), not deterioration, is to be expected for him." [435]

85 Coolness (Sitibhava sans. Sheet bhava)
"Bhikkhus(Monks), possessing six qualities, a bhikkhu is incapable of realizing the unsurpassed coolness. What six? (1) Here, a bhik khu does not suppress the mind on an occasion when it should be suppressed; (2) he does not exert the mind on an occasion w hen it should be exerted; (3) he does not encourage the mind On an occasion when it should be encouraged; and (4) he does not look at the mind with indifference(withdrawing within/upekkha) on an occasion when one should look at it with indifference(withdrawing within/upekkha). (5) He is of inferior disposi tion and (6) he takes delight in personal existence(bhavo/cause for rebirth). Possessing these six qualities, a bhikkhu is incapable of realizing the unsur passed coolness. 1432

"Bhikkhus(Monks), possessing six qualities, a bhikkhu is capable of realizing the unsurpassed coolness. What six? (1) Here, a bhikkhu suppresses the mind on an occasion when it should be suppressed; (2) he exerts the mind on an occasion when it should be exerted; (3) he encourages the mind on an occasion when it should be encouraged; and (4) he looks at the mind with indifference(withdrawing within/upekkha) on an occasion when one should look at it with indifference(withdrawing within/upekkha). (5) He is of superior disposition and (6) he takes delight in nibbana(nirvana). Possessing these six qualities, a bhikkhu is capable of realizing the unsurpassed coolness."

86 Obstructions (Avarana)
"Bhikkhus(Monks), possessing six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). 1433 What six? [436] One is obstructed by kamma(karma/deeds); one is obstructed by defilement; one is obstructed by the result [of kamma(karma/deeds)]; one is without faith; one is without desire; and one is unwise. 1434 Possessing these six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma)

"Bhikkhus(Monks), possessing six qualities, while listening 1435 to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What six? One is not obstructed by kamma(karma/deeds); one is not obstructed by defile ment; one is not obstructed by the result [of kamma(karma/deeds)]; one is endowed with faith; one has desire; and one is wise. Possessing these six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] right ness in beneficial(kusala) qualities(Dhamma)."

87 A Murderer (Voropita)
"Bhikkhus(Monks), possessing six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What six? (1) One has deprived one's mother of life; (2) one has deprived one's father of life; (3) one has deprived an arahant of life; (4) with a mind of hatred one has shed the Tathagata(Buddha)'s blood; (5) one has created a schism in the Sangha; (6) one is unwise, stu pid, obtuse. Possessing these six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma).

"Bhikkhus(Monks), possessing six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What six? [437] (1) One has not deprived one's mother of life; (2) nor deprived one's father of life; (3) nor deprived an arahant of life; (4) one has not, with a mind of hatred, shed the Tathagata(Buddha)'s blood; (5) one has not created a schism in the Sangha; (6) one is wise, intelligent, astute. Possessing these six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma)."

88 One Wishes to Listen (Sussusati)
"Bhikkhus(monks), possessing six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What six? When the Dhamma and discipline proclaimed by the Tathagata(Buddha) is being taught, (1) one does not wish to listen; (2) one does not lend an ear; (3) one does not set one's mind on understanding; (4) one grasps the meaning wrongly; (5) one discards the meaning; 1436 and (6) one has adopted a conviction that is not in conformity [with the teaching]. 1437 Possessing these six qualities, even while listening to the good Dhamma one is incapable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma).

"Bhikkhus(Monks), possessing six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [consisting in] rightness in beneficial(kusala) qualities(Dhamma). What six? When the Dhamma and discipline proclaimed by the Tathagata(Buddha) is being taught, (1) one wishes to listen; (2) one lends an ear; (3) one sets one's mind on understanding; (4) one grasps the meaning; (5) one discards what is not the meaning; and (6) one has adopted a conviction that is in conformity [with the teach ing]. Possessing these six qualities, while listening to the good Dhamma one is capable of entering upon the fixed course [con sisting in] rightness in beneficial(kusala) qualities(Dhamma)." [438]

89 Without Having Abandoned (Appahaya)
"Bhikkhus(Monks), without having abandoned six things, one is incapable of realizing accomplishment(sampada) in view. 1438 What six? Personal-existence(bhavo/cause for rebirth) view, doubt, wrong grasp of behavior and observances, lust(raag) leading to the plane of misery, hatred lead ing to the plane of misery, and delusion(moha) leading to the plane of misery. Without having abandoned these six things, one is incapable of realizing accomplishment(sampada) in view.

"Bhikkhus(Monks), having abandoned six things, one is capable of realizing accomplishment(sampada) in view. What six? Personal-existence(bhavo/cause for rebirth) view . . . delusion(moha) leading to the plane of misery. Having aban doned these six things, one is capable of realizing accomplish ment in view."

90 Abandoned (Pahana sans. Prahan)
"Bhikkhus(Monks), one accomplished in view has abandoned these six things. What six? Personal-existence(bhavo/cause for rebirth) view, doubt, wrong grasp of behavior and observances, lust(raag) leading to the plane of misery, hatred leading to the plane of misery, and delusion(moha) leading to the plane of misery. One accomplished in view has abandoned these six things."

91 Incapable (Abhabba)
"Bhikkhus(Monks), one accomplished in view is incapable of giving rise to these six things. What six? Personal-existence(bhavo/cause for rebirth) view, doubt, wrong grasp of behavior and observances, lust(raag) leading to the plane of misery, hatred leading to the plane of misery, and delu sion leading to the plane of misery. One accomplished in view is incapable of giving rise to these six things."

92 Cases (1) (Abhabbatthana1)
"Bhikkhus(Monks), there are these six cases of incapability. What six? [439] One accomplished in view is (1) incapable of dwellihg without reverence and deference toward the Teacher; (2) inca pable of dwelling without reverence and deference toward the Dhamma; (3) incapable of dwelling without reverence and deference toward the Sangha; (4) incapable of dwelling with out reverence and deference toward the training; (5) incapable of resorting to anything that should not be relied upon; 1439 (6) incapable of undergoing an eighth existence(bhavo/cause for rebirth). 1440 These are the six cases of incapability."

93 Cases (2) (Abhabbatthana2)
"Bhikkhus(Monks), there are these six cases of incapability. What six? One accomplished in view is (1) incapable of considering any conditioned phenomenon(sanhara/emotion) as permanent; (2) incapable of con sidering any conditioned phenomenon(sanhara/emotion) as pleasurable; (3) inca pable of considering any phenomenon as a self; (4) incapable of doing a grave act that brings immediate result; 1441 (5) incapable of resorting to [the belief] that purity comes about through superstitious and auspicious acts; (6) incapable of seeking a person worthy of offerings outside here. 1442 These are the six cases of incapability."

94 Cases (3) (Abhabbatthana3)
"Bhikkhus(Monks), there are these six cases of incapability. What six? One accomplished in view is (1) incapable of depriving his mother of life; (2) incapable of depriving his father of life; (3) incapable of depriving an arahant of life; (3) incapable of shedding the Tathagata(Buddha)'s blood with a mind of hatred; (5) incapable of creating a schism in the Sangha; (6) incapable of acknowledging another teacher. 1443 These are the six cases of incapability." [440]

95 Cases (4) (Abhabbatthana4)
"Bhikkhus(Monks), there are these six cases of incapability. What six? One accomplished in view is (1) incapable of resorting to [the view that] pleasure and pain are made by oneself; (2) incapable of resorting to [the view that] pleasure and pain are made by another; (3) incapable of resorting to [the view that] pleasure and pain are both made by oneself, and made by another; (4) incapable of resorting to [the view that] pleasure and pain are not made by oneself but have arisen fortuitously; (5) incapable of resorting to [the view that] pleasure and pain are not made by another but have arisen fortuitously; (6) incapable of resorting to [the view that] pleasure and pain are made neither by oneself nor by another but have arisen fortuitously. For what reason? Because the person accomplished in view has clearly seen cau sation and causally arisen phenomena(dhamma). These are the six cases of incapability." [441]

96 (1) Manifestation (Patubhava)
"Bhikkhus(Monks), the manifestation of six things is rare in the world. What six? (1) The manifestation of a Tathagata(Buddha), an Arahant, a Perfectly Enlightened One is rare in the world. (2) One who can teach the Dhamma and discipline proclaimed by a Tathagata(Buddha) is rare in the world. (3) rebirth in the sphere of the noble ones is rare in the world. (4) Endowment with unimpaired [sense] faculties is rare in the world. (5) Being intelligent and astute is rare in the world. (6) The desire for the beneficial(kusala) Dhamma is rare in the world. The manifestation of these six things is rare in the world."

97 Benefits (Anisamsa)
"Bhikkhus(Monks), there are these six benefits in realizing the fruit of stream-entry(7 rebirths,sotapatti). What six? (1) One is fixed in the good Dhamma; (2) one is incapable of decline; (3) one's suffering is delimited; (4) one comes to possess knowledge not shared by others; (5) one has clearly seen causation; (6) one has clearly seen causally arisen phenomena(dhamma). These are the six benefits in realizing the fruit of stream-entry(7 rebirths,sotapatti)."

98 Impermanent (Anicca sas. Anitya)
"Bhikkhus(Monks), (1) it is impossible that a bhikkhu(monk) who considers any conditioned phenomenon(sanhara/emotion) to be permanent will possess a conviction in conformity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. 1444

(3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti), (4) the fruit of once returning, (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship. [442]

"Bhikkhus(Monks), (1) it is possible that a bhikkhu who considers all conditioned phenomena(sanharas/sanskaras/emotions) to be impermanent will possess a con viction in Conformity [with the teaching]. (2) It is possible that one who possesses a conviction in conformity [with the teach ing] will enter upon the fixed course of rightness. (3) It is pos sible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti), (4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship."

99 Suffering (Dukkha)
"Truly, bhikkhus, (1) it is impossible that a bhikkhu who consid ers any conditioned phenomenon(sanhara/emotion) to be pleasurable will possess a conviction in conformity [with the teaching]. (2) It is impos sible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of right ness. (3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti),

(4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship.

"Bhikkhus(Monks), (1) it is possible that a bhikkhu who considers all conditioned phenomena(sanharas/sanskaras/emotions) to be suffering will possess a convic tion in conformity [with the teaching]. (2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti), (4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami)— (6)-or arahantship."

100 Non-Self (Anatta Sans. Anatma)
"Bhikkhus(monks), (1) it is impossible that a bhikkhu who considers any phenomenon to be a self will possess a conviction in confor mity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is impossible that one who does not enter upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti), (4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship..

"Bhikkhus(Monks), (1) it is possible that a bhikkhu who consid ers all phenomena(dhamma)to be non-self will possess a conviction in conformity [with the teaching], (2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti), (4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship."

==== 101 Nibbana (Sans. Nirvana)

"Bhikkhus(Monks), (1) it is impossible that a bhikkhu who considers nibbana to be suffering will possess a conviction in conformity [with the teaching]. (2) It is impossible that one who does not possess a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is impossible that one who does not enter upon the fixed course of rightness will real ize the fruit, of stream-entry(7 rebirths,sotapatti), (4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship.

"Bhikkhus(Monks), (1) it is possible that a bhikkhu who considers nibbana to be happiness will possess a conviction in confor mity [with the teaching]. [443] (2) It is possible that one who possesses a conviction in conformity [with the teaching] will enter upon the fixed course of rightness. (3) It is possible that one who enters upon the fixed course of rightness will realize the fruit of stream-entry(7 rebirths,sotapatti), (4) the fruit of once-returning(1 rebirth,sakdagami), (5) the fruit of non-returning(no earthly rebirth,anagami), (6) or arahantship."

102 Unlasting (Anavatthita)
"Bhikkhus(Monks), when a bhikkhu considers six benefits, it is enough for him to establish the unlimited perception(sanna/sangya) of impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions) . 1445 What six? (1) 'All conditioned phenomena(dhamma)will appear to me as unlasting. (2) My mind will not delight in anything in the world. (3) My mind will rise up from the entire world. (4) My mind will slope toward nibbana(nirvana). (5) My fetters will be abandoned. 1446 And (6) I will come to pos sess supreme asceticism 1447

"Bhikkhus(Monks), when a bhikkhu considers these six benefits, it is enough for him to establish the unlimited perception(sanna/sangya) of imper manence in all conditioned phenomena(sanharas/sanskaras/emotions) .' 7

103 Uplifted Dagger (Ukkhittasika)
"Bhikkhus(Monks), when a bhikkhu considers six benefits, it is enough for him to establish the unlimited perception(sanna/sangya) of suffering in all conditioned phenomena(sanharas/sanskaras/emotions) . What six? (1) 'The perception(sanna/sangya) of disenchantment(nibbida) will be established in me toward all conditioned phenomena, as toward a murderer with uplifted dagger. (2) My mind will rise up from the entire world. (3) I will see nibbana(nirvana) as peaceful. (4) My underlying tendencies will be uprooted. (5) I will be one who has done his task. And (6) I will have served the Teacher with loving-kindness(metta) [444]

"Bhikkhus(Monks), when a bhikkhu considers these six benefits, it is enough for him to establish the unlimited perception(sanna/sangya) of suffer ing in all conditioned phenomena(sanharas/sanskaras/emotions) ."

104 Without Identification (Atammaya)
"Bhikkhus(monks), when a bhikkhu considers six benefits, it is enough for him to establish the unlimited perception(sanna/sangya) of non-self in all phenomena(dhamma). What six? (1) 'I will be without identification in the entire world. 1448 (2) I-makings will cease for me. (3) Mine-makings will cease for me. (4) I will come to possess knowledge not shared [with worldlings]. (5) I will have clearly seen causation. And (6) I will have clearly seen causally arisen phenomena(dhamma).

"Bhikkhus(Monks), when a bhikkhu considers these six benefits, it is enough for him to establish unlimited perception(sanna/sangya) of non-self in all phenomena(dhamma)."

105 Existence(causative) (Bhava)
"Bhikkhus(Monks), there are these three kinds of existence that are to be abandoned; [and] one is to train in the three trainings. 1449 What are the three kinds of existence that are to be abandoned? (1) Sense-sphere existence, (2) form-sphere existence, and (3) formless-sphere existence: these are the three kinds of existence to be abandoned. In what three trainings is one to train? (4) In the higher virtuous behavior, (5) in the higher mind, and (6) in the higher panna(divine knowledge). One is to train in these three trainings.

"When a bhikkhu has abandoned these three kinds of exis tence and has completed these three trainings, he is called a bhikkhu who has cut off craving(tanha/trishna), stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering." [445]

106 craving (Tanha sans. Trishna)
"Bhikkhus(Monks), there are these three kinds of craving(tanha/trishna), and these three kinds of conceit, that are to be abandoned. 1430 What are the three kinds of. craving(tanha/trishna) that are to be abandoned? (1) Sen sual craving(tanha/trishna) (2) craving(tanha/trishna) for existence(bhavo/cause for rebirth), and (3) craving(tanha/trishna) for exter mination: these are the three kinds of craving(tanha/trishna) that are to be abandoned. And what are the three kinds of conceit that are to be abandoned? (4) Conceit, (5) the inferiority complex, and . (6) arrogance: these are the three kinds of conceit that are to be abandoned.

" When a bhikkhu has abandoned these three kinds of craving(tanha/trishna) and these three kinds of conceit, he is called a bhikkhu. who has cut off craving(tanha/trishna), stripped off the fetter, and by completely break ing through conceit, has made an end of suffering."

107 Lust(Raag)
"Bhikkhus(Monks), there are these three things. What three? (1) lust(raag), (2) hatred, and (3) delusion(moha). These are three things. Three [other] things are to be developed for abandoning these three things. What three? [446] (4) The unattractive is to be developed for abandoning lust(raag). (5) Loving-kindness is to be developed for abandoning hatred. (6) panna(divine knowledge) is to be developed for aban doning delusion(moha). These three things are to be developed for abandoning the former three things. "

108 Misconduct (Duccarita sans. Dushcaritra) )
"Bhikkhus(Monks), there are these three things. What three? (1 ) Bodily misconduct, (2) verbal misconduct, and (3) mental misconduct.

These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Bodily good conduct is to be developed for abandoning bodily misconduct. (5) Verbal good conduct is to be developed for abandoning ver bal misconduct. (6) Mental good conduct is to be developed for abandoning mental misconduct. These three things are to be developed for abandoning the former three things."

109 Thoughts (Vitakkka sans. Vitarka)
"Bhikkhus(Monks), there are these three things. What three? (1) Sensual thought, (2) thought of ill will, and (3) thought of harming. These are three things. Three [other] things are to be devel oped for abandoning these three things. What three? (4) The thought of renunciation is to be developed for abandoning sensual thought. (5) The thought of good will is to be devel oped for abandoning the thought of ill will. (6) The thought of harmlessness is to be developed for abandoning the thought of harming. These three things are to be developed for abandoning the former three things."

110 Perceptions (Sanna Sans. Sangya)
"Bhikkhus(Monks), there are these three things. What three? (1) Sensual perception(sanna/sangya), (2) perception(sanna/sangya) of ill will, and (3) perception(sanna/sangya) of harm ing. [447] These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The perception(sanna/sangya) of renunciation is to be developed for abandon ing sensual perception(sanna/sangya). (5) The perception(sanna/sangya) of good will is to be developed for abandoning the perception(sanna/sangya) of ill will. (6) The per ception of harmlessness is to be developed for abandoning the perception(sanna/sangya) of harming. These three things are to be developed for abandoning the former three things."

111 Elements (Dhatu)
"Bhikkhus(Monks), there are these three things. What three? (1) The sensual element, (2) the element of ill will, and (3) the element of harming. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The element of renunciation is to be developed for abandoning the sensual element. (5) The element of good will is to be devel oped for abandoning the element of ill will. (6) The element of harmlessness is to be developed for abandoning the element of harmingThese three things are to be developed for abandoning the former three. things."'

112 Gratification (Assada sans. Asvad )
"Bhikkhus(Monks), there are these three things. What three? (1) The view of gratification, (2) the view of self, and (3) wrong view. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) The perception(sanna/sangya) of impermanence(aniccha/anitya) is to be developed for abandoning the view of gratification. (5) The perception(sanna/sangya) of non-self is to be developed for abandoning the view of self. (6) Right view is to be devel oped for abandoning wrong view. These three things are to be developed for abandoning the former three things." [448]

113 Discontent (Arati)
"Bhikkhus(Monks), there are these three things. What three? (1) Discon tent, (2) harmfulness, and (3) conduct contrary to the Dhamma. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Altruistic joy is to be developed for abandoning discontent. (5) Harmlessness is to be developed for abandoning harmfulness. (6) Conduct in accordance with the Dhamma is to be developed for abandon ing conduct contrary to the Dhamma. These three things are to be developed for abandoning the former three things."

==== 114 Contentment (Santutthita sans. Santushti)

"Bhikkhus(Monks), there are these three things. What three? (1) Non contentment, (2) lack of complete comprehension(sampajanna), and (3) strong desires. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) Contentment is to be developed for abandoning non contentment. (5) Complete comprehension(sampajanna) is to be developed for abandoning lack of complete comprehension(sampajanna). (6) Fewness of desires is to be developed for abandoning strong desires. These three things are to be developed for abandoning the former three things."

115 Difficult to Correct (Dovacassata)
"Bhikkhus(Monks), there are these three things. What three? (1) Being difficult to correct, (2) bad friendship, and (3) mental distraction. These are three things. Three [other] things are to be developed for abandoning these three things. What three? [449] (4) Being easy to correct is to be developed for abandoning being difficult to correct. (5) Good friendship is to be developed for abandon ing bad friendship. (6) mindfulness(meditation/sati) of breathing(anapana) is to be devel oped for abandoning mental distraction. These three things are to be developed for abandoning the former three things."

116 Restlessness (Uddhacca)
"Bhikkhus(Monks), there are these three things. What three? (1) Rest lessness, (2) non-restraint, and (3) slothfulness. These are three things. Three [other] things are to be developed for abandoning these three things. What three? (4) equanimity(samatha) is to be developed for abandoning restlessness. (5) Restraint is to be developed for abandoning non-restraint. (6) alertfulness is to be developed for abandoning slothfulness. These three things are to be devel oped for abandoning the former three things;".

117 Watching(in meditation) the Body 1452 (Kayanupassi sans. Kaya anupashyayi )
"Bhikkhus(Monks), without having abandoned six things, one is inca pable of watching(in meditation/anupassi) the body in the body. What six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, and being immoderate in eating. Without having abandoned these six things, one is incapable of watching(in meditation/anupassi) the body in the body. [450]

"Bhikkhus(Monks), having abandoned six things, one is capable of watching(in meditation/anupassi) the body in the body. What six? Delight in work . . . being immoderate in eating. Having abandoned these six things, one is capable of watching(in meditation/anupassi) the body in the body."

118 Watching(in meditation) the Dhamma (Dhammanupassi)
"Bhikkhus(monks), without having abandoned six things, one is inca pable of watching(in meditation/anupassi) the body in the body internally . . . exter nally . . both internally and externally . . . watching(in meditation/anupassi) sensations(vedana) in sensations(vedana)  . . internally . . . externally . . . both internally and externally . . . watching(in meditation/anupassi) mind in mind . . . internally . . . exter nally . . .both internally and externally . . . watching(in meditation/anupassi) phe nomena in phenomena(dhamma). . . internally . . . externally . . . both internally and externally. What six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, and being immoderate in eating. Without having abandoned these six things, one is incapable of watching(in meditation/anupassi) phenomena(dhamma)in phenomena(dhamma)both internally and externally.

"Bhikkhus(Monks), by having abandoned six things, one is capable of watching(in meditation/anupassi) phenomena(dhamma)in phenomena(dhamma)both internally and externally. What six? Delight in work . . . being immoderate in eating. By having abandoned these six things, one is capable of watching(in meditation/anupassi) phenomena(dhamma)in phenomena(dhamma)both internally and externally. "

119 Tapussa
"Bhikkhus(Monks), possessing six qualities, the householder Tapussa has reached certainty about the Tathagata(Buddha) and become a seer of the deathless(amata/amrit), one who lives having realized the deathless(amata/amrit). What six? [451] Unwavering confidence in the Buddha, unwav ering confidence in the Dhamma, unwavering confidence in the Sangha, noble virtuous behavior, noble knowledge, and noble liberation. Possessing these six qualities, the house holder Tapussa has reached certainty about the Tathagata(Buddha) and become a seer of the deathless(amata/amrit), one who lives having realized the deathless(amata/amrit)." 1453

120 — 139 Bhallika, Etc.
"Bhikkhus(Monks), possessing six qualities, the householder Bhal lika . . . the householder Sudatta Anathapindika . ., the house holder Citta of Macchikasanda . . . the householder Hatthaka of Alavl . . . the householder Mahanama the Sakyan . . . the householder Ugga of Vesali . . . the householder Uggata . . . the householder Sura of Ambattha . . . the householder jivaka Komarabhacca . . . the householder Nakulapita . . ,the house holder Tavakannika . . . the householder Purana . . . the householder Isidatta . . . the householder Sandhana . . . the householder Vijaya . . . the householder Vajjiyamahita . . . the householder Mendaka . . . the lay follower Vasettha . . . the lay follower Arittha . . . the lay follower Saragga has reached cer tainty about the Tathagata(Buddha) and become a seer of the death less, one who lives having realized the deathless(amata/amrit). What six?

Unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Sangha, noble virtuous behavior, noble knowledge, and noble liberation. Pos sessing these six qualities, the householder Saragga has reached certainty about the Tathagata(Buddha) and become a seer of the death less, one who lives having realized the deathless(amata/amrit)."

III. Lust(Raag) and So Forth Repetition Series
140

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), six things are to be developed. What six? [452] The unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, the unsurpassed service, and the unsurpassed recol lection. For direct knowledge(abhinna) of lust(raag), these six things are to be developed."

141

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), six things are to be developed. What six? Recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of vir tuous behavior, recollection of generosity, and recollection of the devtas(angels). For direct knowledge(abhinna) of lust(raag), these six things are to be developed."

142

"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), six things are to be developed. What six? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of suffering in what is impermanent, the perception(sanna/sangya) of non-self in what is suffering, the perception(sanna/sangya) of aban doning, the perception(sanna/sangya) of dispassion(viraga), and the perception(sanna/sangya) of cessation. For direct knowledge(abhinna) of lust(raag), these six things are to be developed."

143 — 169

"Bhikkhus(Monks), for full understanding of lust(raag) . . . for the utter destruction . . . for the abandoning for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of lust(raag) . . . these six things are to be developed."

170 — 649

"Bhikkhus(Monks), for direct knowledge(abhinna) . . . for full understanding . . . for the utter destruction ... for the abandoning ... for the destruction . . . for the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of hatred ... of delusion(moha) ... of anger ... of hostility . . . of denigra tion ... of insolence ... of envy ... of miserliness ... of deceit fulness ... of craftiness ... of obstinacy . . . of vehemence ... of conceit ... of arrogance ... of intoxication ... of slothfulness . . . these six things are to be developed."

This is what the Lord(Buddha) said. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement.

The Book of the Sixes is finished.