“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
It’s a monk who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
When they know a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
It’s a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Dibbāya, sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca. (2)
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
The faculties of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
The powers of justifiable-trust, energy, rememberfulness, undistractible-lucidity, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
In the same way, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
Furthermore, a monk consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.
Furthermore, a monk shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
Furthermore, a monk lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. This too is a warm-hearted quality.
Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.
Furthermore, a monk lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime kho, bhikkhave, cha dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti.
These six warm-hearted Dharmas make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”
(end of sutta⏹️)
AN 6.13 Nissāraṇīya: Elements of Escape
13. Nissāraṇīyasutta
13. Elements of Escape
“Chayimā, bhikkhave, nissāraṇīyā dhātuyo.
“monks, there are these six elements of escape.
Katamā cha?
What six?
Idha, bhikkhave, bhikkhu evaṃ vadeyya:
Take a monk who says:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;
‘I’ve developed the heart’s release by friendly-kindness. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
For it is the heart’s release by friendly-kindness that is the escape from ill will.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow the thought of harming still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow negativity still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the heart’s release by rejoicing that is the escape from negativity.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;
‘I’ve developed the heart’s release by equanimous-observation. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the heart’s release by equanimous-observation that is the escape from desire.’
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.
Yet somehow my consciousness still follows after signs.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the signless release of the heart that is the escape from all signs.’
Idha pana bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asmīti kho me vigataṃ, ayamahamasmīti ca na samanupassāmi;
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies my mind.’
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti ca na samanupassato;
It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
yet somehow the dart of doubt and indecision still occupies the mind.
And how do they live life so as to have a good death?
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṃ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na saṃsaggārāmo hoti na saṃsaggarato na saṃsaggārāmataṃ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto.
Take a monk who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.
‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this Dharma and training. She has not gone beyond doubt, got rid of uncertainty, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’
I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this Dharma and training. I have gone beyond doubt, got rid of uncertainty, and gained assurance. And I am independent of others in the Teacher’s instructions.
She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this Dharma and training. She has gone beyond doubt, got rid of uncertainty, and gained assurance. And she is independent of others in the Teacher’s instructions.
Lābhā te, gahapati, suladdhaṃ te, gahapati.
You’re fortunate, householder, so very fortunate,
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā”ti.
to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion.”
(end of sutta⏹️)
end of section [6.16 - AN 6.16 Nakulapitu: Nakula’s Father]❧
of an anointed king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:
or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:
of an ascetic or brahmin who indulges in the pleasures of sleeping, lying, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful Dharmas, and they don’t pursue the development of the Dharmas that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of asinine-inclinations.”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the Dharmas that lead to awakening in the evening and toward dawn.’
of a fish dealer selling fish which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:
Te hi so, bhikkhave, macche vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.
Because when the fish are brought for the slaughter he regards them with bad intentions.
of a butcher of cattle selling cattle which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:
Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.
Because when the cattle are brought for the slaughter he regards them with bad intentions.
or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ:
Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.
Because when the deer are brought for the slaughter he regards them with bad intentions.
Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasissati.
By regarding even animals brought for the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune.
Ko pana vādo yaṃ manussabhūtaṃ vajjhaṃ vadhāyupanītaṃ pāpakena manasānupekkhati.
How much worse is someone who regards human beings brought to the slaughter with bad intentions!
AN 6.19.1 - ( If I’d only live for another day and night) AN 6.19.2 - ( If I’d only live for another day) AN 6.19.3 - ( If I’d only live as long as it takes to eat a meal) AN 6.19.4 - ( … to chew and swallow four or five mouthfuls) AN 6.19.5 - ( to chew and swallow a single mouthful) AN 6.19.6 - ( … to breathe out after breathing in) AN 6.19.7 - (#1-4 doesn’t meet Buddha’s standard) AN 6.19.8 - (#5-6 meets Buddha’s standards)
“monks, when rememberfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti?
But do you develop rememberfulness of death?”
§19.1 – ( If I’d only live for another day and night)
‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’
AN 6.20.1 – (daytime: consider potential death tonight ) AN 6.20.1.1 – (by animals) AN 6.20.1.2 – (by accident, illness) AN 6.20.1.3 – (check: do I have unskillful Dharmas unabandoned? If I die?) AN 6.20.2 – (abandon evil with urgency ↔ as man with head on fire) AN 6.20.3 – (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb) AN 6.20.4 – (night time: consider potential death as in 6.20.1 ) AN 6.20.5 - (abandon evil with urgency ↔ as man with head on fire) AN 6.20.6 - (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)
“monks, when rememberfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.
And how is rememberfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless?
+
§20.1 – (daytime: consider potential death tonight )
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. (2)
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
§20.3 – (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
there are such bad, unskillful Dharmas. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. (5)
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
§20.6 – (check that evil abandoned: the default way to generate pīti, pamojja, in 7sb)
rememberfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.”
(end of sutta⏹️)
end of section [6..2.. - AN 6 vagga 2 Sāraṇīya: Warm-hearted]❧
Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
“Chayime, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha … pe …
“monks, I will teach you these six Dharmas that prevent decline. …
katame ca, bhikkhave, cha aparihāniyā dhammā?
And what, monks, are the six Dharmas that prevent decline?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā—
Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends.
ime kho, bhikkhave, cha aparihāniyā dhammā.
These six Dharmas prevent decline.
Ye hi keci, bhikkhave, atītamaddhānaṃ na parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyiṃsu kusalehi dhammehi.
Whether in the past, future, or present, all those who have not declined in skillful Dharmas do so because of these six Dharmas.”
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ na parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyissanti kusalehi dhammehi.
Yepi hi keci, bhikkhave, etarahi na parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyanti kusalehi dhammehī”ti.
AN 6.23 Bhaya: Dangers
23. Bhayasutta
23. Dangers
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;
“‘Danger’, monks, is a term for sensual pleasures.
‘dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;
‘Suffering’,
‘rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;
‘disease’,
‘gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;
‘boil’,
‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ;
‘tie’,
‘paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.
and ‘bog’ are terms for sensual pleasures.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ?
And why is ‘danger’ a term for sensual pleasures?
Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ.
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
Kasmā ca, bhikkhave, dukkhanti … pe …
And why are ‘suffering’,
rogoti …
‘disease’,
gaṇḍoti …
‘boil’,
saṅgoti …
‘tie’,
paṅkoti kāmānametaṃ adhivacanaṃ?
and ‘bog’ terms for sensual pleasures?
Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṃ adhivacananti.
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, ties, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.
It’s when a monk is skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, skilled in emerging from undistractible-lucidity, skilled in gladdening the mind for undistractible-lucidity, skilled in the meditation subjects for undistractible-lucidity, and skilled in projecting the mind purified by undistractible-lucidity.
Firstly, a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
Furthermore, a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
Furthermore, a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, bhikkhave, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Furthermore, a noble-one's-disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yasmiṃ, bhikkhave, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
Furthermore, a noble-one's-disciple recollects their own generosity:
‘lābhā vata me. Suladdhaṃ vata me … pe …
‘I’m so fortunate, so very fortunate!
yācayogo dānasaṃvibhāgarato’ti.
Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
… pe …
When a noble-one's-disciple recollects their generosity their mind is not full of greed, hate, and delusion. …
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā;
When those deities passed away from here, they were reborn there because of their justifiable-trust, ethics, learning, generosity, and wisdom.
I, too, have the same kind of justifiable-trust, ethics, learning, generosity, and wisdom.’
Yasmiṃ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the justifiable-trust, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katamāni cha?
What six?
Idhāvuso, ariyasāvako tathāgataṃ anussarati:
Firstly, a noble-one's-disciple recollects the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, āvuso, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
Furthermore, a noble-one's-disciple recollects The Dharma:
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Yasmiṃ, āvuso, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
Furthermore, a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, āvuso, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
Furthermore, a noble-one's-disciple recollects their own ethical precepts, which are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Furthermore, a noble-one's-disciple recollects their own generosity:
‘lābhā vata me, suladdhaṃ vata me … pe …
‘I’m so fortunate, so very fortunate!
yācayogo dānasaṃvibhāgarato’ti.
Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Furthermore, a noble-one's-disciple recollects the deities:
‘santi devā cātumahārājikā, santi devā … pe … tatuttari.
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā;
When those deities passed away from here, they were reborn there because of their justifiable-trust, ethics, learning, generosity, and wisdom.
I, too, have the same kind of justifiable-trust, ethics, learning, generosity, and wisdom.’
Yasmiṃ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;
When a noble-one's-disciple recollects the justifiable-trust, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
Firstly, there’s a time when a monk’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed monk and say:
Furthermore, there’s a time when a monk doesn’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life. On that occasion they should go to an esteemed monk and say:
“Reverends, there’s a time after an esteemed monk’s meal when they return from alms-round. Having washed their feet they sit down cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.”
There’s a time late in the afternoon when an esteemed monk comes out of retreat. They sit in the shade of their porch cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.”
There’s a time when an esteemed monk has risen at the crack of dawn. They sit down cross-legged, with their body straight, and establish rememberfulness right there. That is the proper occasion for going to see an esteemed monk.”
Firstly, there’s a time when a monk’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed monk and say:
Furthermore, there’s a time when a monk doesn’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life. On that occasion they should go to an esteemed monk and say:
“ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ na jānāmi na passāmi.
“I don’t understand what kind of meditation to focus on in order to end the asinine-inclinations in the present life.
Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū”ti.
Venerable, please teach me how to end the asinine-inclinations.”
AN 6.29.0 – (Udāyi called a fool for wrong answer: STED 6ab #4: aneka-vihitaṃ pubbe-nivāsaṃ) AN 6.29.1 – (STED Jhānas 1-3 for diṭṭha-dhamma-sukha-vihārāya) AN 6.29.2 – (STED smd-asnd: āloka-saññaṃ leads to ñāṇa-dassanap-paṭi-lābhāya ) AN 6.29.3 - (STED 31asb: 31 non-beautiful body parts for removal of kāma-rāga) AN 6.29.4 – (STED 9siv: stages of corpse decay, for removal of self and conceit Asmi-māna-samugghātāya) AN 6.29.5 – (STED 4th jhāna for aneka-dhātu-paṭi-vedhāya) AN 6.29.6 - (Rememberful activities for sati and sampajāno)
29. Udāyīsutta
29. With Udāyī
Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi:
Then the Buddha said to Udāyī:
“kati nu kho, udāyi, anussatiṭṭhānānī”ti?
“Udāyī, how many topics for recollection are there?”
Evaṃ vutte, āyasmā udāyī tuṇhī ahosi.
When he said this, Udāyī kept silent.
Dutiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi:
And a second time …
“kati nu kho, udāyi, anussatiṭṭhānānī”ti?
Dutiyampi kho āyasmā udāyī tuṇhī ahosi.
Tatiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi:
and a third time, the Buddha said to him:
“kati nu kho, udāyi, anussatiṭṭhānānī”ti?
“Udāyī, how many topics for recollection are there?”
Tatiyampi kho āyasmā udāyī tuṇhī ahosi.
And a second time and a third time Udāyī kept silent.
§29.0 – (Udāyi called a fool for wrong answer: STED 6ab #4: aneka-vihitaṃ pubbe-nivāsaṃ)
It’s when a monk recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna.
Furthermore, a monk examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
Furthermore, suppose a monk were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures.
Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.
When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’.
§29.5 – (STED 4th jhāna for aneka-dhātu-paṭi-vedhāya)
Puna caparaṃ, bhante, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
Furthermore, a monk, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice.
Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
The unsurpassable seeing is when someone with settled justifiable-trust and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice.
Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
The unsurpassable hearing is when someone with settled justifiable-trust and love, sure and devoted, goes to hear The Dharma of a Realized One or one of his disciples. …
Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire justifiable-trust in an ascetic or brahmin of wrong view and wrong practice.
Attheso, bhikkhave, lābho; neso natthīti vadāmi.
There is such an acquisition, I don’t deny it.
So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṃhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
The unsurpassable acquisition is when someone with settled justifiable-trust and love, sure and devoted, acquires justifiable-trust in a Realized One or their disciple. …
Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice.
Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi.
There is such a training, I don’t deny it.
Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
The unsurpassable training is when someone with settled justifiable-trust and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in The Dharma and training proclaimed by a Realized One. …
Some people serve an warrior-noble, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice.
Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice.
Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
The unsurpassable recollection is when someone with settled justifiable-trust and love, sure and devoted, recollects a Realized One or their disciple. …
Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. (6)
This is called the unsurpassable recollection.
Imāni kho, bhikkhave, cha anuttariyānīti.
These are the six unsurpassable things.
Ye dassanānuttaraṃ laddhā,
They’ve gained the unsurpassed seeing,
savanañca anuttaraṃ;
the unsurpassed hearing,
Lābhānuttariyaṃ laddhā,
and the unsurpassable acquisition.
sikkhānuttariye ratā.
They enjoy the unsurpassable training
Upaṭṭhitā pāricariyā,
and serve with care.
bhāvayanti anussatiṃ;
Then they develop recollection
Vivekappaṭisaṃyuttaṃ,
connected with seclusion,
khemaṃ amatagāminiṃ.
which is safe, and leads to the deathless.
Appamāde pamuditā,
They rejoice in assiduity,
nipakā sīlasaṃvutā;
self-disciplined and ethically restrained.
Te ve kālena paccenti,
And in time they understand
yattha dukkhaṃ nirujjhatī”ti.
where suffering ceases.”
end of section [6..3.. - AN 6 vagga 3 Anuttariya: Unsurpassable]❧
Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Those who lack experiential confidence in the Buddha, The Dharma, and the Saṅgha, and lack the ethics loved by the noble ones, it is not possible for them to be stream-enterers.
But those who have experiential confidence in the Buddha, The Dharma, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
“Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṃsānampi devānaṃ … pe …
“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty Three …
Those who lack experiential confidence in the Buddha, The Dharma, and the Saṅgha, and lack the ethics loved by the noble ones, it is not possible for them to be stream-enterers.
But those who have experiential confidence in the Buddha, The Dharma, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove.
❧
AN 6.35 Vijjābhāgiya: Things That Play a Part in Realization
The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
ime kho, bhikkhave, cha dhammā vijjābhāgiyā”ti.
These are the six things that play a part in realization.”
AN 6.36 Vivādamūla: Roots of Quarrels
36. Vivādamūlasutta
36. Roots of Quarrels
“Chayimāni, bhikkhave, vivādamūlāni.
“monks, there are these six roots of quarrels.
Katamāni cha?
What six?
Idha, bhikkhave, bhikkhu kodhano hoti upanāhī.
Firstly, a monk is angry and hostile.
Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Such a monk lacks respect and reverence for the Teacher, The Dharma, and the Saṅgha, and they don’t fulfill the training.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṃghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness.
“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.
Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu … pe …
What do you think, brahmin, is there an element of persistence …
atthi parakkamadhātu …
exertion …
atthi thāmadhātu …
strength …
atthi ṭhitidhātu …
perseverance …
atthi upakkamadhātū”ti?
energy?”
“Evaṃ, bho”.
“Yes, sir.”
“Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti?
“Since this is so, do we find sentient beings who have energy?”
It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found.
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, assiduity, and hospitality after the final nirvana of the Realized One.
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, assiduity, and hospitality after the final nirvana of the Realized One.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several monks. At a certain spot he saw a large tree trunk,
Disvā bhikkhū āmantesi:
and he addressed the monks:
“passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandhan”ti?
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:
The brahmins and householders of Icchānaṅgala heard:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno … pe … buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ … pe … arahataṃ dassanaṃ hotī”ti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
“Adhivāsetu dāni, bhante, bhagavā;
“Sir, may the Blessed One please relent now! May the Holy One relent!
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
‘Now if this venerable’s mind is not undistractify-&-lucidifyd in samādhi they will undistractify-&-lucidify it, or if it is undistractify-&-lucidifyd in samādhi, they will preserve it.’
Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments.
And when they see a human being with such a huge, formidable body people exclaim:
‘nāgo vata, bho, nāgo’ti.
‘A giant, such a giant!’
Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī”ti.
But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, bhagavatā—
How well said this was by the Buddha:
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmīti.
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:
“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ?
“Sir, Ānanda, how on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
But my uncle Isidatta was not celibate; he lived content with his wife.
Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti.
When he passed away the Buddha declared that he was also a once-returner, who was reborn in the group of Joyful Gods.
Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?
How on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?”
Since they have no justifiable-trust, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas, they do bad things by way of body, speech, and mind.
Idamassa iṇādānasmiṃ vadāmi.
This is how they’re in debt, I say.
So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati.
In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes.
‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati, ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu … pe … so tassa manoduccaritassa paṭicchādanahetu … pe … ‘mā maṃ jaññū’ti kāyena parakkamati.
They wish, plan, speak, and act with the thought: ‘May no-one find me out!’
Idamassa vaḍḍhiyā vadāmi.
This is how they pay interest, I say.
Tamenaṃ pesalā sabrahmacārī evamāhaṃsu:
Good-hearted spiritual companions say this about them:
‘ayañca so āyasmā evaṅkārī evaṃsamācāro’ti.
‘This venerable acts like this, and behaves like that.’
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm.
I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm.
Dāliddiyaṃ dukkhaṃ loke,
Poverty is said to be suffering in the world,
iṇādānañca vuccati;
and so is being in debt.
Daliddo iṇamādāya,
A poor person who has fallen in debt
bhuñjamāno vihaññati.
worries even when spending the loan.
Tato anucaranti naṃ,
And then they’re prosecuted,
bandhanampi nigacchati;
or even thrown in jail.
Etañhi bandhanaṃ dukkhaṃ,
Such imprisonment is true suffering
kāmalābhābhijappinaṃ.
for someone who prays for pleasure and possessions.
‘They say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.
Kimime jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti?
Why do they practice jhāna meditation? In what way do they practice jhāna meditation? How do they practice jhāna meditation?’
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (1)
In this case the monks who practice discernment of dharmas are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
‘They say, “We practice discernment of dharmas! We practice discernment of dharmas!” But they’re restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti?
Why do they practice discernment of dharmas? In what way do they practice discernment of dharmas? How do they practice discernment of dharmas?’
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (2)
In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of dharmas are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Now, take a case where monks who practice discernment of dharmas praise only others like them, not monks who practice jhāna meditation.
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (3)
In this case the monks who practice discernment of dharmas are not inspired, and the monks who practice jhāna meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
And take a case where monks who practice jhāna meditation praise only others like them, not monks who practice discernment of dharmas.
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. (4)
In this case the monks who practice jhāna meditation are not inspired, and the monks who practice discernment of dharmas are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
evampi kho, sīvaka, sandiṭṭhiko dhammo hoti … pe ….
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Taṃ kiṃ maññasi, sīvaka,
What do you think, Sīvaka?
santaṃ vā ajjhattaṃ dosaṃ … pe …
When there’s hate …
santaṃ vā ajjhattaṃ mohaṃ … pe …
delusion …
santaṃ vā ajjhattaṃ lobhadhammaṃ … pe …
greedy thoughts …
santaṃ vā ajjhattaṃ dosadhammaṃ … pe …
hateful thoughts …
santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī”ti?
When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?”
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Taṃ kiṃ maññasi, brāhmaṇa,
What do you think, brahmin?
santaṃ vā ajjhattaṃ dosaṃ … pe …
When there’s hate …
santaṃ vā ajjhattaṃ mohaṃ … pe …
delusion …
santaṃ vā ajjhattaṃ kāyasandosaṃ … pe …
corruption that leads to physical deeds …
santaṃ vā ajjhattaṃ vacīsandosaṃ … pe …
corruption that leads to speech …
santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī”ti?
When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?”
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:
“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti:
“Sir, a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’”ti.
‘There is someone better than me, or equal to me, or worse than me.’”
Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And then, not long after Khema had left, Sumana said to the Buddha:
“yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa na evaṃ hoti:
“Sir, a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think:
‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti.
‘There is someone better than me, or equal to me, or worse than me.’”
Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi:
And then, soon after Khema and Sumana had left, the Buddha addressed the monks:
“evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti.
“monks, this is how people from good families declare enlightenment.
Attho ca vutto attā ca anupanīto.
The goal is spoken of, but the self is not involved.
Atha ca pana idhekacce moghapurisā hasamānakā maññe aññaṃ byākaronti.
But it seems that there are some foolish people here who declare enlightenment as a joke.
Te pacchā vighātaṃ āpajjantīti.
Later they will fall into anguish.
Na ussesu na omesu,
They don’t rank themselves
Samatte nopanīyare;
as being higher, or lower, or equal.
Khīṇā jāti vusitaṃ brahmacariyaṃ,
Rebirth is ended, the spiritual journey has been completed.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.
Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati.
Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …
vimuttiñāṇadassanaṃ.
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Indriyasaṃvare, bhikkhave, sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ;
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?
“Reverend Sāriputta, how does a monk get to hear a teaching they haven’t heard before? How do they remember those Dharmas they have heard? How do they keep rehearsing the Dharmas they’ve already got to know? And how do they come to understand what they haven’t understood before?”
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider The Dharma in their heart, examining it with the mind.
They enter the rains retreat in a monastery with senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
From time to time they go up to those monks and ask them questions:
‘idaṃ, bhante, kathaṃ; imassa kvattho’ti?
‘Why, sir, does it say this? What does that mean?’
Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.
This is how a monk gets to hear a teaching they haven’t heard before. It’s how they remember those Dharmas they have heard. It’s how they keep rehearsing the Dharmas they’ve already got to know. And it’s how they come to understand what they haven’t understood before.”
“warrior-nobles, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“warrior-nobles, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to power. They insist on territory. Their ultimate goal is sovereignty.”
“Brahmins, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.”
“Householders, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.”
“Women, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Women have a man as their ambition. They’re preoccupied with adornments. They’re dedicated to their children. They insist on being without a co-wife. Their ultimate goal is sovereignty.”
“Bandits, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re dedicated to their sword. They insist on darkness. Their ultimate goal is invisibility.”
“Ascetics, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?”
“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re dedicated to ethical conduct. They insist on owning nothing. Their ultimate goal is nirvana.”
Master Gotama knows the ambition, preoccupation, dedication, insistence, and ultimate goal of warrior-nobles, brahmins, householders, women, bandits, and ascetics.
The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ aññamaññassa phalāni hiṃsanti.
No-one guarded the fruit, yet no-one damaged another’s fruits.
How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’
Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi.
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti?
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Taṃ kiṃ maññasi, brāhmaṇa dhammika,
What do you think, Brahmin Dhammika?
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti?
If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?”
“Evaṃ, bhante”.
“Yes, sir.”
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṃghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya.
“They would indeed.
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati.
But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.
Taṃ kissa hetu?
Why is that?
Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ vadāmi, yathāmaṃ sabrahmacārīsu.
Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.
Tasmātiha, brāhmaṇa dhammika, evaṃ sikkhitabbaṃ:
So you should train like this:
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.
‘We will have no malicious intent for those who we want to have as our spiritual companions.’
Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.
That is how you should train.
(verse️)
Sunetto mūgapakkho ca,
Sunetta and Mūgapakkha,
aranemi ca brāhmaṇo;
and Aranemi the brahmin,
Kuddālako ahu satthā,
Hatthipāla the student,
hatthipālo ca māṇavo.
and Kuddālaka were Teachers.
Jotipālo ca govindo,
And Jotipāla Govinda
ahu sattapurohito;
was priest for seven kings.
Ahiṃsakā atītaṃse,
These six famous teachers,
cha satthāro yasassino.
harmless ones of the past,
Nirāmagandhā karuṇedhimuttā,
were free of the stench of decay, compassionate,
Kāmasaṃyojanātigā;
gone beyond the fetter of sensuality.
Kāmarāgaṃ virājetvā,
Detached from sensual desire,
Brahmalokūpagā ahuṃ.
they were reborn in the Brahmā realm.
Ahesuṃ sāvakā tesaṃ,
Many hundreds of
Anekāni satānipi;
their disciples were also
Nirāmagandhā karuṇedhimuttā,
free of the stench of decay, compassionate,
Kāmasaṃyojanātigā;
gone beyond the fetter of sensuality.
Kāmarāgaṃ virājetvā,
Detached from sensual desire,
Brahmalokūpagā ahuṃ.
they were reborn in the Brahmā realm.
Yete isī bāhirake,
A man who insults
vītarāge samāhite;
with hateful intent
Paduṭṭhamanasaṅkappo,
these outside hermits,
yo naro paribhāsati;
free of desire, undistractify-&-lucidifyd in samādhi,
Bahuñca so pasavati,
makes much bad karma.
apuññaṃ tādiso naro.
Yo cekaṃ diṭṭhisampannaṃ,
But the man who insults
Bhikkhuṃ buddhassa sāvakaṃ;
with hateful intent
Paduṭṭhamanasaṅkappo,
a single person accomplished in view,
Yo naro paribhāsati;
a monk disciple of the Buddha,
Ayaṃ tato bahutaraṃ,
makes even more bad karma.
Apuññaṃ pasave naro.
Na sādhurūpaṃ āsīde,
You shouldn’t attack a holy person,
diṭṭhiṭṭhānappahāyinaṃ;
who has given up the grounds for views.
Sattamo puggalo eso,
This person is called
ariyasaṅghassa vuccati.
the seventh of the noble Saṅgha.
Avītarāgo kāmesu,
They’re not free of desire for sensual pleasures,
yassa pañcindriyā mudū;
and their faculties are still immature:
Saddhā sati ca vīriyaṃ,
justifiable-trust, rememberfulness, and energy,
samatho ca vipassanā.
serenity and discernment.
Tādisaṃ bhikkhumāsajja,
If you attack such a monk,
pubbeva upahaññati;
you first hurt yourself.
Attānaṃ upahantvāna,
Having hurt yourself,
pacchā aññaṃ vihiṃsati.
you harm the other.
Yo ca rakkhati attānaṃ,
But if you protect yourself,
rakkhito tassa bāhiro;
the other is also protected.
Tasmā rakkheyya attānaṃ,
So you should protect yourself.
akkhato paṇḍito sadā”ti.
An astute person is always uninjured.”
(end of sutta⏹️)
end of section [6..5.. - AN 6 vagga 5 Dhammika: About Dhammika]❧
AN 6.55.0 - (Ven. Sona considers disrobing) AN 6.55.0.1 - (Buddha uses supernormal power to hear and intervene) AN 6.55.0.2 - (Buddha asks him when you were musician, did harp play well when strings too tight?) AN 6.55.0.3 - (did harp play well when strings too slack?) AN 6.55.0.4 - (did harp play well when strings just right?) AN 6.55.0.5 - (similarly if vigor (vīriya) too forceful you become restless) AN 6.55.0.6 - (if vigor (vīriya) too slack you become lazy) AN 6.55.0.7 - (so vīriya and samatha, vigor and serenity need to be balanced) AN 6.55.0.8 - (learn the nimitta to produce the desired result) AN 6.55.0.9 - (Ven. Sona becomes an arahant) AN 6.55.0.10 - (then visits Buddha to share good news) AN 6.55.1 - (renunciation based on justifiable-trust) AN 6.55.2 - (judicious-seclusion for sake of material gains and reputation) AN 6.55.3 - (clinging to precepts) AN 6.55.4 - (dedicated to destroying craving) AN 6.55.5 - (dedicated to destroying grasping) AN 6.55.6 - (dedicated to clear mind) AN 6.55.10 - (imperturbable to stimuli at 6 sense doors) AN 6.55.11 - (mountain imperturbable to strong winds simile)
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa,
After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Wood and reappeared on the Vulture’s Peak.
After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the characteristics that condition this situation.
Then Soṇa, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—
“Sir, a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things.
A monk with asinine-inclinations ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
§55.2 – (judicious-seclusion for sake of material gains and reputation)
‘Maybe this venerable is dedicated to freedom from ill will because they believe that adhering to precepts and observances is the most important thing.’
In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …
AN 6.56.0.5 – (all 6 scenarios refer to time of death, hearing Dhamma, using V&V) AN 6.56.1 – (1. Has 5 lower fetters → after Buddha talk → rid of 5 lower fetters ) AN 6.56.2 – (2. Has 5 lower fetters → after Buddha’s disciple talk → rid of 5 lower fetters ) AN 6.56.3 – (3. Has 5 lower fetters → after using V&V&U on memorized dhamma → rid of 5 lower fetters ) AN 6.56.4 – (4. Rid of 5 lower fetters → after Buddha talk → becomes arahant ) AN 6.56.5 – (5. Rid of 5 lower fetters → after Buddha’s disciple talk → becomes arahant ) AN 6.56.6 – (6. Rid of 5 lower fetters → after using V&V&U on memorized dhamma → becomes arahant )
56. Phaggunasutta
56. With Phagguṇa
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time Venerable Phagguṇa was sick, suffering, gravely ill.
“Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Phagguṇa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.
In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.
It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
And they do bad things by way of body, speech, and mind.
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright.
It’s when some person is reborn in an eminent family—a well-to-do family of warrior-nobles, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
But they do bad things by way of body, speech, and mind.
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright.
“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti,
It’s a monk who, by restraint, has given up the asinine-inclinations that should be given up by restraint.
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti,
By using, they’ve given up the asinine-inclinations that should be given up by using.
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti,
By enduring, they’ve given up the asinine-inclinations that should be given up by enduring.
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti,
By avoiding, they’ve given up the asinine-inclinations that should be given up by avoiding.
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti,
By getting rid, they’ve given up the asinine-inclinations that should be given up by getting rid.
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.
By developing, they’ve given up the asinine-inclinations that should be given up by developing.
Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti?
And what are the asinine-inclinations that should be given up by restraint?
Take a monk who, reflecting properly, lives restraining the eye faculty.
Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Paṭisaṅkhā yoniso sotindriya … pe …
Reflecting properly, they live restraining the ear faculty …
ghānindriya …
the nose faculty …
jivhindriya …
the tongue faculty …
kāyindriya …
the body faculty …
manindriyasaṃvarasaṃvuto viharati.
the mind faculty.
Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti. (1)
These are called the asinine-inclinations that should be given up by restraint.
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti?
And what are the asinine-inclinations that should be given up by using?
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’
Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati:
Reflecting properly, they make use of almsfood:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’
‘Only for the sake of warding off the pains of illness and to promote good health.’
Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without using these things do not arise when they are used.
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. (2)
These are called the asinine-inclinations that should be given up by using.
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti?
And what are the asinine-inclinations that should be given up by enduring?
Take a monk who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Yaṃ hissa, bhikkhave, anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without enduring these things do not arise when they are endured.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. (3)
These are called the asinine-inclinations that should be given up by enduring.
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti?
And what are the asinine-inclinations that should be given up by avoiding?
Take a monk who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without avoiding these things do not arise when they are avoided.
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. (4)
These are called the asinine-inclinations that should be given up by avoiding.
Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti?
And what are the asinine-inclinations that should be given up by getting rid?
Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterated them.
Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of.
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. (5)
These are called the asinine-inclinations that should be given up by getting rid.
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti?
And what are the asinine-inclinations that should be given up by developing?
Take a monk who, reflecting properly, develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.
For the distressing and feverish asinine-inclinations that might arise in someone who lives without developing these things do not arise when they are developed.
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. (6)
These are called the asinine-inclinations that should be given up by developing.
A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.
If a monk living in the wilderness is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties,
If a monk living in the wilderness is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties,
Evaṃ so tenaṅgena pāsaṃso. (1)
then in this respect they’re praiseworthy.
Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato … pe …
If a monk who lives in the neighborhood of a village is restless …
evaṃ so tenaṅgena gārayho.
then in this respect they’re reprehensible.
Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato … pe …
If a monk who lives in the neighborhood of a village is not restless …
evaṃ so tenaṅgena pāsaṃso. (2)
then in this respect they’re praiseworthy.
Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato … pe …
If a monk who eats only alms-food is restless …
evaṃ so tenaṅgena gārayho.
then in this respect they’re reprehensible.
Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato … pe …
If a monk who eats only alms-food is not restless …
evaṃ so tenaṅgena pāsaṃso. (3)
then in this respect they’re praiseworthy.
Nemantaniko cepi, gahapati, bhikkhu hoti uddhato … pe …
If a monk who accepts invitations is restless …
evaṃ so tenaṅgena gārayho.
then in this respect they’re reprehensible.
Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato … pe …
If a monk who accepts invitations is not restless …
evaṃ so tenaṅgena pāsaṃso. (4)
then in this respect they’re praiseworthy.
Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato … pe …
If a monk who wears rag robes is restless …
evaṃ so tenaṅgena gārayho.
then in this respect they’re reprehensible.
Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato … pe …
If a monk who wears robes offered by householders is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties,
If a monk who wears robes offered by householders is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties,
Take a person who is the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.
But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.
For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”
For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”
Thinking, ‘I get the signless undistractible-lucidity of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.
Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.
Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya.
There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?
Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”
For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.”
Then Citta Hatthisāriputta, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā citto hatthisāriputto arahataṃ ahosīti.
And Venerable Citta Hatthisāriputta became one of the perfected.
(end of sutta⏹️)
end of section [6.60 - AN 6.60 Hatthisāriputta: With Hatthisāriputta]❧
That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the monks said to the senior monks:
“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.
That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:
When this was said, one of the monks said to the senior monks:
and informed the Buddha of all they had discussed. They asked,
“Kassa nu kho, bhante, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe:
“monks, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said:
That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”
(end of sutta⏹️)
end of section [6.61 - AN 6.61 Majjhe: In the Middle]❧
AN 6.62 Purisindriyañāṇa: Knowledge of the Faculties of Persons
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kosalans named Daṇḍakappaka.
going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”
Evaṃ kho panetaṃ, āvuso, bhagavatā byākatan”ti.
“You’re right, reverend, that’s how the Buddha declared it.”
‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful Dharmas. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’
‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful Dharmas. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”
‘This person has not even a fraction of a hair’s tip of unskillful Dharmas. They have exclusively bright, blameless Dharmas. They will become nirvana'd in this very life.’
‘This person has not even a fraction of a hair’s tip of unskillful Dharmas. They have exclusively bright, blameless Dharmas. They will become nirvana'd in this very life.’
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?
but why did I say it?
Pañcime, bhikkhave, kāmaguṇā—
There are these five kinds of sensual stimulation.
When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of sensual pleasures.
When a noble-one's-disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.
Kāmā, bhikkhave, veditabbā … pe … kāmanirodhagāminī paṭipadā veditabbāti,
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)
That’s what I said, and this is why I said it.
❧
§63.2 – (vedanā)
Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti,
‘sensations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
There are carnal pleasant sensations, spiritual pleasant sensations, carnal painful sensations, spiritual painful sensations, carnal neutral sensations, and spiritual neutral sensations.
When a noble-one's-disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.
Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti.
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)
That’s what I said, and this is why I said it.
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti,
‘asinine-inclinations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tayome, bhikkhave, āsavā—
There are these three asinine-inclinations:
kāmāsavo, bhavāsavo, avijjāsavo.
the asinine-inclinations of sensuality, desire to be reborn, and ignorance.
Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo?
And what is the source of asinine-inclinations?
Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.
Ignorance is the source of asinine-inclinations.
Katamā ca, bhikkhave, āsavānaṃ vemattatā?
And what is the diversity of asinine-inclinations?
When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of asinine-inclinations.
Katamo ca, bhikkhave, āsavanirodho?
And what is the cessation of asinine-inclinations?
Avijjānirodho, bhikkhave, āsavanirodho.
When ignorance ceases, asinine-inclinations cease.
When a noble-one's-disciple understands asinine-inclinations in this way … they understand that this penetrative spiritual life is the cessation of asinine-inclinations.
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti.
‘asinine-inclinations should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:
“monks, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of asinine-inclinations.
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.
If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible,
the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.
If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons,
the Realized One answers them in whatever manner he has truly known it.
Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.
If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments,
And I say that true knowledge of the possible as possible and the impossible as impossible is for those with undistractible-lucidity, not for those without undistractible-lucidity.
And true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons is for those with undistractible-lucidity, not for those without undistractible-lucidity.
And true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.
And true knowledge of the recollection of past lives is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.
And true knowledge of the passing away and rebirth of sentient beings is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.
And true knowledge of the ending of asinine-inclinations is for those with undistractible-lucidity, not for those without undistractible-lucidity.
“monks, it’s totally impossible that a monk with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
It’s possible that a monk with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
“monks, it’s totally impossible that a monk who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion.
Without giving up the fetters, it’s impossible to realize nirvana.
‘So vata, bhikkhave, bhikkhu na saṅgaṇikārāmo na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na gaṇārāmo na gaṇarato na gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti ṭhānametaṃ vijjati.
It’s totally possible that a monk who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion.
Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
This is how to understand the detailed meaning of what I said in brief.”
(end of sutta⏹️)
❧
AN 6.70 Samādhi: undistractible-lucidity
70. Samādhisutta
70. undistractible-lucidity
“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti netaṃ ṭhānaṃ vijjati.
“monks, it’s totally impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti netaṃ ṭhānaṃ vijjati.
It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and divine, whether near or far.
It’s impossible that they’ll understand the minds of other beings and individuals, having comprehended them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’.
It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds.
It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.
But it’s totally possible that a monk who has undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power …
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti ṭhānametaṃ vijjati.
It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds …
It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of asinine-inclinations.”
(end of sutta⏹️)
AN 6.71 Sakkhibhabba: Capable of Realizing
71. Sakkhibhabbasutta
71. Capable of Realizing
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.
“monks, a monk with six Dharmas is incapable of realizing anything that can be realized, in each and every case.
It’s when a monk doesn’t truly understand which Dharmas make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.
A monk with these six Dharmas is incapable of realizing anything that can be realized, in each and every case.
Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.
A monk with six Dharmas is capable of realizing anything that can be realized, in each and every case.
It’s when a monk truly understands which Dharmas make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane”ti.
A monk with these six Dharmas is capable of realizing anything that can be realized, in each and every case.”
“monks, when a monk has six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
When a monk has these six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
(dittha dhamma sukha vihara = first 3 jhanas, AN 6.29, AN 4.41)
Chahi, bhikkhave, dhammehi samannāgato bhikkhu
When a monk has six dharmas
diṭṭheva dhamme sukhaṃ viharati
they live happily in the present life—
avighātaṃ anupāyāsaṃ apariḷāhaṃ,
without distress, anguish, or fever—
kāyassa bhedā paraṃ maraṇā
and when the body breaks up, after death,
sugati pāṭikaṅkhā.
they can expect a good rebirth.
Katamehi chahi?
What six?
(These 3 kusala Dharma thoughts in first jhana, MN 19, MN 78, MN 125)
Nekkhamma-vitakkena,
1. renunciation-thought, [especially as opposed to kāma/lust-passion]
“monks, when a monk has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the asinine-inclinations.
When a monk has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the asinine-inclinations.”
“monks, a monk who has six factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhu na āyakusalo ca hoti, na apāyakusalo ca hoti, na upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya na chandaṃ janeti, adhigate kusale dhamme na ārakkhati, sātaccakiriyāya na sampādeti.
It’s when a monk is not skilled in profit, skilled in loss, and skilled in means. They don’t generate enthusiasm to achieve skillful Dharmas not yet achieved. They don’t protect skillful Dharmas they have achieved. And they don’t try to persevere in the task.
A monk who has six factors is able to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhu āyakusalo ca hoti, apāyakusalo ca hoti, upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya chandaṃ janeti, adhigate kusale dhamme ārakkhati, sātaccakiriyāya sampādeti.
It’s when a monk is skilled in profit, skilled in loss, and skilled in means. They generate enthusiasm to achieve skillful Dharmas not yet achieved. They protect skillful Dharmas they have achieved. And they try to persevere in the task.
“monks, a monk with six Dharmas soon acquires great and abundant good Dharmas.
Katamehi chahi?
What six?
Idha, bhikkhave, bhikkhu ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuṭṭhibahulo ca anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti.
It’s when a monk is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful Dharmas. They reach further.
It’s when a monk has many desires—they’re frustrated and not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re justifiable-trustless, unethical, unrememberful, and witless.
It’s when a monk doesn’t have many desires—they’re not frustrated but content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re justifiable-trustful, ethical, rememberful, and wise.
It’s when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimous-observation when they should. They are committed to the sublime. They love nirvana.
Someone with six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi chahi?
What six?
Na kammāvaraṇatāya samannāgato hoti, na kilesāvaraṇatāya samannāgato hoti, na vipākāvaraṇatāya samannāgato hoti, saddho ca hoti, chandiko ca, paññavā ca.
They’re not obstructed by deeds, asinine-inclinations, or results. And they’re justifiable-trustful, enthusiastic, and wise.
They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid.
Someone with six Dharmas is able to enter the sure path with regards to skillful Dharmas when listening to the true Dharma.
Katamehi chahi?
What six?
Na mātā jīvitā voropitā hoti, na pitā jīvitā voropito hoti, na arahaṃ jīvitā voropito hoti, na tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, na saṅgho bhinno hoti, paññavā hoti ajaḷo aneḷamūgo.
They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re not witless, dull, and stupid.
“monks, someone with six Dharmas is unable to enter the sure path with regards to skillful Dharmas even when listening to the true Dharma.
Katamehi chahi?
What six?
Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, anatthaṃ gaṇhāti, atthaṃ riñcati, ananulomikāya khantiyā samannāgato hoti.
When The Dharma and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t lend an ear or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict The Dharma.
When The Dharma and practice proclaimed by the Realized One is being taught they want to listen. They lend an ear and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with The Dharma.
A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, The Dharma, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.
These are the six things that can’t be done.”
AN 6.93 Dutiyaabhabbaṭṭhāna: Things That Can’t Be Done (2nd)
A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for teachers worthy of offerings.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.
These are the six things that can’t be done.”
AN 6.94 Tatiyaabhabbaṭṭhāna: Things That Can’t Be Done (3rd)
A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.
These are the six things that can’t be done.”
AN 6.95 Catutthaabhabbaṭṭhāna: Things That Can’t Be Done (4th)
A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both.
Taṃ kissa hetu?
Why is that?
Tathā hissa, bhikkhave, diṭṭhisampannassa puggalassa hetu ca sudiṭṭho hetusamuppannā ca dhammā.
It is because a person accomplished in view has clearly seen causes and the dharma that arise from causes.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.
These are the six things that can’t be done.”
end of section [6..9.. - AN 6 vagga 9 Sīti: Coolness]❧
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches The Dharma and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Not being dull and stupid. Enthusiasm for skillful Dharmas.
You’re bound for the true Dharma. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the dharma that arise from causes.
Ime kho, bhikkhave, cha ānisaṃsā sotāpattiphalasacchikiriyāyā”ti.
These are the six benefits of realizing the fruit of stream-entry.”
“monks, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.
Katame cha?
What six?
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.
‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to nirvana.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetun”ti.
Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”
“monks, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification.
Katame cha?
What six?
Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.
‘I will be without identification in the whole world.’ ‘My I-makings will stop.’ ‘My mine-makings will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the dharma that arise from causes.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetun”ti.
Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”
You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
You should develop thoughts of renunciation to give up sensual thoughts, thoughts of friendly-kindness to give up malicious thoughts, and thoughts of kindness to give up cruel thoughts.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
You should develop perceptions of renunciation to give up sensual perceptions, perceptions of friendly-kindness to give up malicious perceptions, and perceptions of kindness to give up cruel perceptions.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
You should develop the element of renunciation to give up the element of sensuality, the element of friendly-kindness to give up the element of malice, and the element of kindness to give up the element of cruelty.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
AN 6.112 Assāda: Gratification
112. Assādasutta
112. Gratification
“Tayome, bhikkhave, dhammā.
“monks, there are these three things.
Katame tayo?
What three?
Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi.
The view that things are gratifying, the view of self, and wrong view.
You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
AN 6.113 Arati: Dissatisfaction
113. Aratisutta
113. Dissatisfaction
“Tayome, bhikkhave, dhammā.
“monks, there are these three things.
Katame tayo?
What three?
Arati, vihiṃsā, adhammacariyā.
Dissatisfaction, cruelty, and non-Dharmic conduct.
You should develop contentment to give up discontent, lucid-discerning to give up lack of lucid-discerning, and having few wishes to give up having many wishes.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
AN 6.115 Dovacassatā: Hard to Admonish
115. Dovacassatāsutta
115. Hard to Admonish
“Tayome, bhikkhave, dhammā.
“monks, there are these three things.
Katame tayo?
What three?
Dovacassatā, pāpamittatā, cetaso vikkhepo.
Being hard to admonish, bad friendship, and a scattered mind.
You should develop being easy to correct to give up being hard to admonish, good friendship to give up bad friendship, and rememberfulness of breathing to give up a scattered mind.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.
These are the three things you should develop to give up those three things.”
The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.
For insight into greed, these six things should be developed.”
143–169
143–169
“Rāgassa, bhikkhave, pariññāya … pe …
“For the complete understanding of greed …
parikkhayāya …
complete ending …
pahānāya …
giving up …
khayāya …
ending …
vayāya …
vanishing …
virāgāya …
fading away …
nirodhāya …
cessation …
cāgāya …
giving away …
paṭinissaggāya cha dhammā bhāvetabbā”.
letting go of greed these six things should be developed.”
170-649
170-649
“Of hate … “Dosassa …pe… delusion … mohassa … anger … kodhassa … hostility … upanāhassa … disdain … makkhassa … contempt … paḷāsassa … jealousy … issāya … stinginess … macchariyassa … deceitfulness … māyāya … deviousness … sāṭheyyassa … obstinacy … thambhassa … aggression … sārambhassa … conceit … mānassa … arrogance … atimānassa … vanity … madassa … for insight into negligence … pamādassa abhiññāya …pe… complete understanding … pariññāya … complete ending … parikkhayāya … giving up … pahānāya … ending … khayāya … vanishing … vayāya … fading away … virāgāya … cessation … nirodhāya … giving away … cāgāya … letting go of negligence paṭinissaggāya …pe… these six things should be developed.” ime cha dhammā bhāvetabbā”ti.
That is what the Buddha said. Idamavoca bhagavā. Satisfied, the monks were happy with what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Rāgapeyyālaṁ niṭṭhitaṁ.
The Book of the Sixes is finished. Chakkanipātapāḷi niṭṭhitā.
