“Bhikkhus, these six qualities lead to the decline of a bhikkhu who is a trainee. What six? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, and lack of moderation in eating. These six qualities lead to the decline of a bhikkhu who is a trainee.
“Bhikkhus, these six qualities lead to the non-decline of a bhikkhu who is a trainee. What six? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense faculties, and moderation in eating. These six qualities lead to the non-decline of a bhikkhu who is a trainee.”
Then, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and said to the Blessed One:
“Bhante, there are these six qualities that lead to the nondecline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for heedfulness, and reverence for hospitality. These six qualities lead to the non-decline of a bhikkhu.”
This is what that deity said. The Teacher agreed. Then that deity, thinking, “The Teacher agrees with me,” paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: “Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for heedfulness, and reverence for hospitality. These six qualities lead to the non-decline of a bhikkhu.’ This is what that deity said. Then that deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
Respectful toward the Teacher,
respectful toward the Dhamma,
deeply revering the Saṅgha,
respectful toward heedfulness,
revering hospitality: this bhikkhu
cannot fall away, but is close to nibbāna.
“Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these six qualities that lead to the non-decline of a bhikkhu. What six? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for a sense of moral shame, and reverence for moral dread. These six qualities lead to the non-decline of a bhikkhu.’ This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
Respectful toward the Teacher,
respectful toward the Dhamma,
deeply revering the Saṅgha,
endowed with moral shame and moral dread:
one who is deferential and reverential
cannot fall away, but is close to nibbāna.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, while the Venerable Mahāmoggallāna was alone in seclusion, the following course of thought arose in him: “Which devas know: ‘I am a streamenterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment’?”
Now at that time, a bhikkhu named Tissa had recently died and been reborn in a certain brahmā world. There too they knew him as “the brahmā Tissa, powerful and mighty.” Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from Jeta’s Grove and reappeared in that brahmā world. When he saw the Venerable Mahāmoggallāna coming in the distance, the brahmā Tissa said to him:
“Come, respected Moggallāna! Welcome, respected Moggallāna! It has been long since you took the opportunity to come here. Sit down, respected Moggallāna. This seat has been prepared.” The Venerable Mahāmoggallāna sat down on the prepared seat. The brahmā Tissa paid homage to him and sat down to one side. The Venerable Mahāmoggallāna then said to him:
“Which devas, Tissa, know: ‘I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment’?”
(1) “The devas [ruled by] the four great kings have such knowledge, respected Moggallāna.”
“Do all the devas [ruled by] the four great kings have such knowledge, Tissa?”
“Not all, respected Moggallāna. Those who do not possess unwavering confidence in the Buddha, the Dhamma, and the Saṅgha, and who lack the virtuous behavior loved by the noble ones, do not have such knowledge. But those who possess unwavering confidence in the Buddha, the Dhamma, and the Saṅgha, and who have the virtuous behavior loved by the noble ones, know: ‘I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’”
(2) “Do only the devas [ruled by] the four great kings have such knowledge, or do the Tāvatiṃsa devas ... (3) ... the Yāma devas ... (4) ... the Tusita devas ... (5) ... the devas who delight in creation ... (6) ... the devas who control what is created by others have it?”
“The devas who control what is created by others also have such knowledge, respected Moggallāna.”
“Do all the devas who control what is created by others have such knowledge, Tissa?”
“Not all, respected Moggallāna. Those who do not possess unwavering confidence in the Buddha, the Dhamma, and the Saṅgha, and who lack the virtuous behavior loved by the noble ones, do not have such knowledge. But those who possess unwavering confidence in the Buddha, the Dhamma, and the Saṅgha, and who have the virtuous behavior loved by the noble ones, know: ‘I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’”
Then, having delighted and rejoiced in the statement of the brahmā Tissa, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from the brahmā world and reappeared in Jeta’s Grove.
35 (5) Pertain to True Knowledge
“Bhikkhus, these six things pertain to true knowledge. What six? The perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation. These six things pertain to true knowledge.”
“Bhikkhus, there are these six roots of disputes. What six?
(1) “Here, a bhikkhu is angry and hostile. When a bhikkhu is angry and hostile, he dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of devas and humans. If, bhikkhus, you perceive any such root of dispute either in yourselves or in others, you should strive to abandon this evil root of dispute. And if you do not perceive any such root of dispute either in yourselves or in others, you should practice so that this evil root of dispute does not emerge in the future. In such a way this evil root of dispute is abandoned and does not emerge in the future.
(2) “Again, a bhikkhu is a denigrator and insolent ... (3) ... envious and miserly ... (4) ... crafty and hypocritical ... (5) ... one who has evil desires and wrong view ... (6) ... one who adheres to his own views, holds to them tenaciously, and relinquishes them with difficulty. When a bhikkhu adheres to his own views, holds to them tenaciously, and relinquishes them with difficulty, he dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of devas and humans. If, bhikkhus, you perceive any such root of dispute either in yourselves or in others, you should strive to abandon this evil root of dispute. And if you do not perceive any such root of dispute either in yourselves or others, you should practice so that this evil root of dispute does not emerge in the future. In such a way this evil root of dispute is abandoned and does not emerge in the future.
“These, bhikkhus, are the six roots of dispute.”
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the female lay follower Veḷukaṇṭakī Nandamātā had prepared an offering possessed of six factors for the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna. With the divine eye, which is purified and surpasses the human, the Blessed One saw the female lay follower Veḷukaṇṭakī Nandamātā preparing this offering and he then addressed the bhikkhus:
“Bhikkhus, the female lay follower Veḷukaṇṭakī Nandamātā is preparing an offering possessed of six factors for the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna. And how is an offering possessed of six factors? Here, the donor has three factors and the recipients have three factors.
“What are the three factors of the donor? (1) The donor is joyful before giving; (2) she has a placid, confident mind in the act of giving; and (3) she is elated after giving. These are the three factors of the donor.
“What are the three factors of the recipients? Here, (4) the recipients are devoid of lust or are practicing to remove lust; (5) they are devoid of hatred or are practicing to remove hatred; (6) they are devoid of delusion or are practicing to remove delusion. These are the three factors of the recipients.
“Thus the donor has three factors, and the recipients have three factors. In such a way the offering possesses six factors. It is not easy to measure the merit of such an offering thus: ‘Just so much is the stream of merit, stream of the wholesome, nutriment of happiness — heavenly, ripening in happiness, conducive to heaven — that leads to what is wished for, desired, and agreeable, to one’s welfare and happiness’; rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit. Bhikkhus, just as it is not easy to measure the water in the great ocean thus: ‘There are so many gallons of water,’ or ‘There are so many hundreds of gallons of water,’ or ‘There are so many thousands of gallons of water,’ or ‘There are so many hundreds of thousands of gallons of water,’ but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too, it is not easy to measure the merit of such an offering ... rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit.”
Prior to giving one is joyful;
while giving one settles the mind in trust;
after giving one is elated:
this is success in the act of offering.
When they are devoid of lust and hatred,
devoid of delusion, without taints,
self-controlled, living the spiritual life,
the field for the offering is complete.
Having cleansed oneself
and given with one’s own hands,
the act of charity is very fruitful
for oneself and in relation to others.
Having performed such a charitable deed
with a mind free from miserliness,
the wise person, rich in faith,
is reborn in a happy, non-afflictive world.
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had exchanged greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, I hold such a thesis and view as this: ‘There is no self-initiative; there is no initiative taken by others.’”
“Brahmin, I have never seen or heard of anyone holding such a thesis and view as this. For how can one who comes on his own and returns on his own say: ‘There is no self-initiative; there is no initiative taken by others’?
(1) “What do you think, brahmin? Does the element of instigation exist?”
“Yes, sir.”
“When the element of instigation exists, are beings seen to instigate activity?”
“Yes, sir.”
“When beings are seen to instigate activity because the element of instigation exists, this is the self-initiative of beings; this is the initiative taken by others.
(2) “What do you think, brahmin? Does the element of persistence exist?”
“Yes, sir.”
“When the element of persistence exists, are beings seen to persist in activity?”
“Yes, sir.”
“When beings are seen to persist in activity because the element of persistence exists, this is the self-initiative of beings; this is the initiative taken by others.
(3) “What do you think, brahmin? Does the element of exertion exist?”
“Yes, sir.”
“When the element of exertion exists, are beings seen to exert themselves in activity?”
“Yes, sir.”
“When beings are seen to exert themselves in activity because the element of exertion exists, this is the self-initiative of beings; this is the initiative taken by others.
(4) “What do you think, brahmin? Does the element of strength exist?”
“Yes, sir.”
“When the element of strength exists, are beings seen to be possessed of strength?”
“Yes, sir.”
“When beings are seen to be possessed of strength because the element of strength exists, this is the self-initiative of beings; this is the initiative taken by others.
(5) “What do you think, brahmin? Does the element of continuation exist?”
“Yes, sir.”
“When the element of continuation exists, are beings seen to continue [in an action]?”
“Yes, sir.”
“When beings are seen to continue [in an action] because the element of continuation exists, this is the self-initiative of beings; this is the initiative taken by others.
(6) “What do you think, brahmin? Does the element of force exist?”
“Yes, sir.”
“When the element of force exists, are beings seen to act with force?”
“Yes, sir.”
“When beings are seen to act with force because the element of force exists, this is the self-initiative of beings; this is the initiative taken by others.
“Brahmin, I have never seen or heard of anyone holding such a thesis and view [as yours]. For how can one who comes on his own and returns on his own say: ‘There is no self-initiative; there is no initiative on the part of others’?”
“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
“Bhikkhus, there are these three causes for the origination of kamma. What three? (1) Greed is a cause for the origination of kamma; (2) hatred is a cause for the origination of kamma; and (3) delusion is a cause for the origination of kamma.
“It is not non-greed that originates from greed; rather, it is just greed that originates from greed. It is not non-hatred that originates from hatred; rather, it is just hatred that originates from hatred. It is not non-delusion that originates from delusion; rather, it is just delusion that originates from delusion.
“It is not [the realms] of devas and humans — or any other good destinations — that are seen because of kamma born of greed, hatred, and delusion; rather, it is hell, the animal realm, and the sphere of afflicted spirits — as well as other bad destinations — that are seen because of kamma born of greed, hatred, and delusion. These are three causes for the origination of kamma.
“There are, bhikkhus, these three [other] causes for the origination of kamma. What three? (4) Non-greed is a cause for the origination of kamma; (5) non-hatred is a cause for the origination of kamma; and (6) non-delusion is a cause for the origination of kamma.
“It is not greed that originates from non-greed; rather, it is just non-greed that originates from non-greed. It is not hatred that originates from non-hatred; rather, it is just non-hatred that originates from non-hatred. It is not delusion that originates from non-delusion; rather, it is just non-delusion that originates from non-delusion.
“It is not hell, the animal realm, and the sphere of afflicted spirits — or any other bad destinations — that are seen because of kamma born of non-greed, non-hatred, and non-delusion; rather, it is [the realms] of devas and humans — as well as other good destinations — that are seen because of kamma born of non-greed, non-hatred, and non-delusion. These are three [other] causes for the origination of kamma.”
Thus have I heard. On one occasion the Blessed One was dwelling at Kimbilā in a nicula grove. Then the Venerable Kimbila approached the Blessed One, paid homage to him, sat down to one side, and said:
“What is the cause and reason why, Bhante, the good Dhamma does not continue long after a Tathāgata has attained final nibbāna?”
“Here, Kimbila, after a Tathāgata has attained final nibbāna,
(1) the bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma. (3) They dwell without reverence and deference toward the Saṅgha. (4) They dwell without reverence and deference toward the training. (5) They dwell without reverence and deference toward heedfulness. (6) They dwell without reverence and deference toward hospitality. This is the cause and reason why the good Dhamma does not continue long after a Tathāgata has attained final nibbāna.”
“What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathāgata has attained final nibbāna?”
“Here, Kimbila, after a Tathāgata has attained final nibbāna,
(1) the bhikkhus, bhikkhunīs, male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference toward the Dhamma. (3) They dwell with reverence and deference toward the Saṅgha. (4) They dwell with reverence and deference toward the training. (5) They dwell with reverence and deference toward heedfulness. (6) They dwell with reverence and deference toward hospitality. This is the cause and reason why the good Dhamma continues long after a Tathāgata has attained final nibbāna.”
Thus have I heard. On one occasion the Venerable Sāriputta was dwelling at Rājagaha on Mount Vulture Peak. Then, in the morning, the Venerable Sāriputta dressed, took his bowl and robe, and descended from Mount Vulture Peak together with a number of bhikkhus. In a certain place he saw a large block of wood and addressed the bhikkhus: “Do you see, friends, that large block of wood?”
“Yes, friend.”
(1) “If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as earth. What is the basis for this? Because the earth element exists in that block of wood. On this basis a bhikkhu possessing psychic potency who has attained mastery of mind might focus on it as earth.
(2)–(4) “If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as water ... as fire ... as air. What is the basis for this? Because the water element ... the fire element ... the air element exists in that block of wood. On this basis a bhikkhu possessing psychic potency who has attained mastery of mind might focus on it as air.
(5)–(6) “If he so wished, friends, a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as beautiful ... as unattractive. For what reason? Because the element of beauty ... the element of the unattractive exists in that block of wood. On this basis a bhikkhu possessing psychic potency who has attained mastery of mind might focus on that block of wood as unattractive.”
Thus have I heard. On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of bhikkhus when he reached the Kosalān brahmin village named Icchānaṅgala. There the Blessed One dwelled in the Icchānaṅgala woodland thicket. The brahmin householders of Icchānaṅgala heard: “It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Icchānaṅgala and is now dwelling in the Icchānaṅgala woodland thicket. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized by his own direct knowledge the world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals a spiritual life that is perfectly complete and pure.’ Now it is good to see such arahants.”
Then, when the night had passed, the brahmin householders of Icchānaṅgala took abundant food of various kinds and went to the Icchānaṅgala woodland thicket. They stood outside the entrance making an uproar and a racket. Now on that occasion the Venerable Nāgita was the Blessed One’s attendant. The Blessed One then addressed the Venerable Nāgita: “Who is making such an uproar and a racket, Nāgita? One would think it was fishermen at a haul of fish.”
“Bhante, these are the brahmin householders of Icchānaṅgala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Blessed One and the Saṅgha of bhikkhus.”
“Let me never come upon fame, Nāgita, and may fame never catch up with me. One who does not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble or difficulty, might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise.”
“Let the Blessed One now consent, Bhante, let the Fortunate One consent. This is now the time for the Blessed One to consent. Wherever the Blessed One will go now, the brahmin householders of town and countryside will incline in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Blessed One will go now, the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Blessed One’s virtuous behavior and wisdom.”
“Let me never come upon fame, Nāgita, and may fame never catch up with me. One who does not gain at will, without trouble or difficulty, this bliss of renunciation ... might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise.
(1) “Here, Nāgita, I see a bhikkhu dwelling on the outskirts of a village sitting in a state of concentration. It then occurs to me: ‘Now a monastery attendant or a novice or a co-religionist will cause that venerable one to fall away from that concentration.’ For this reason I am not pleased with this bhikkhu’s dwelling on the outskirts of a village.
(2) “I see, Nāgita, a forest-dwelling bhikkhu sitting and dozing in the forest. It then occurs to me: ‘Now this venerable one will dispel this sleepiness and fatigue and attend only to the perception of forest, [a state of] oneness.’ For this reason I am pleased with this bhikkhu’s dwelling in the forest.
(3) “I see, Nāgita, a forest-dwelling bhikkhu sitting in the forest in an unconcentrated state. It then occurs to me: ‘Now this venerable one will concentrate his unconcentrated mind or guard his concentrated mind.’ For this reason I am pleased with this bhikkhu’s dwelling in the forest.
(4) “I see, Nāgita, a forest-dwelling bhikkhu sitting in the forest in a state of concentration. It then occurs to me: ‘Now this venerable one will liberate his unliberated mind or guard his liberated mind.’ For this reason I am pleased with this bhikkhu’s dwelling in the forest.
(5) “I see, Nāgita, a bhikkhu dwelling on the outskirts of a village, who gains robes, almsfood, lodgings, and medicines and provisions for the sick. Desiring gain, honor, and fame, he neglects seclusion; he neglects remote lodgings in forests and jungle groves. Having entered the villages, towns, and capital cities, he takes up his residence. For this reason I am not pleased with this bhikkhu’s dwelling on the outskirts of a village.
(6) “I see, Nāgita, a forest-dwelling bhikkhu who gains robes, almsfood, lodgings, and medicines and provisions for the sick. Having dispelled that gain, honor, and praise, he does not neglect seclusion; he does not neglect remote lodgings in forests and jungle groves. For this reason I am pleased with this bhikkhu’s dwelling in the forest.
“When, Nāgita, I am traveling on a highway and do not see anyone ahead of me or behind me, even if it is for the purpose of defecating and urinating, on that occasion I am at ease.”