“Bhikkhus, (1) when there is no mindfulness and clear comprehension, for one deficient in mindfulness and clear comprehension, (2) the sense of moral shame and moral dread lack their proximate cause. When there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, (3) restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (4) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (5) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (6) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (7) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (8) the knowledge and vision of liberation lacks its proximate cause.
“Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no mindfulness and clear comprehension, for one deficient in mindfulness and clear comprehension, the sense of moral shame and moral dread lack their proximate cause. When there is no sense of moral shame and moral dread ... the knowledge and vision of liberation lacks its proximate cause.
“Bhikkhus, (1) when there is mindfulness and clear comprehension, for one possessing mindfulness and clear comprehension, (2) the sense of moral shame and moral dread possess their proximate cause. When there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, (3) restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, (4) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (5) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (6) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (7) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (8) the knowledge and vision of liberation possesses its proximate cause.
“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is mindfulness and clear comprehension, for one possessing mindfulness and clear comprehension, the sense of moral shame and moral dread possess their proximate cause. When there is a sense of moral shame and moral dread ... the knowledge and vision of liberation possesses its proximate cause.”
Then the Venerable Puṇṇiya approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, why is it that at times the Tathāgata is disposed to teach the Dhamma and at times is not disposed to teach?”
(1) “When, Puṇṇiya, a bhikkhu is endowed with faith but does not approach him, the Tathāgata is not disposed to teach the Dhamma. (2) But when a bhikkhu is endowed with faith and approaches him, the Tathāgata is disposed to teach.
(3) “When a bhikkhu is endowed with faith and approaches him, but he does not attend on him ... (4) When he attends on him but does not ask questions ... (5) When he asks questions but does not listen to the Dhamma with eager ears ... (6) When he listens to the Dhamma with eager ears, but having heard it, does not retain it in mind ... (7) When, having heard it, he retains it in mind but does not examine the meaning of the teachings that have been retained in mind ... (8) When he examines the meaning of the teachings that have been retained in mind but does not understand the meaning and the Dhamma and then practice in accordance with the Dhamma, the Tathāgata is not disposed to teach the Dhamma.
“But, Puṇṇiya, (1) when a bhikkhu is endowed with faith, (2) approaches [the Tathāgata], (3) attends [on the Tathāgata], (4) asks questions, and (5) listens to the Dhamma with eager ears; and (6) having heard the Dhamma, he retains it in mind, (7) examines the meaning of the teachings he has retained in mind, and (8) understands the meaning and the Dhamma and then practices in accordance with the Dhamma, the Tathāgata is disposed to teach the Dhamma. When, Puṇṇiya, one possesses these eight qualities, the Tathāgata is entirely disposed to teach the Dhamma.”
“Bhikkhus, wanderers of other sects may ask you: (1) ‘In what, friends, are all things rooted? (2) Through what do they come into being? (3) From what do they originate? (4) Upon what do they converge? (5) By what are they headed? (6) What exercises authority over them? (7) What is their supervisor?
(8) What is their core?’ If you are asked thus, how would you answer them?”
“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”
“Then listen, bhikkhus, and attend closely. I will speak.” “Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, if wanderers of other sects should ask you: ‘What, friends, are all things rooted in? ... ... What is their essence?’ you should answer them as follows.
“‘Friends, (1) all things are rooted in desire. (2) They come into being through attention. (3) They originate from contact. (4) They converge upon feeling. (5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core.’
“If you are asked these questions, it is in such a way that you should answer those wanderers of other sects.”
“Bhikkhus, possessing eight factors, a master thief quickly gets into trouble and does not last long. What eight? (1) He attacks one who does not attack him. (2) He steals without leaving anything behind. (3) He kills a woman. (4) He rapes a young girl. (5) He robs a monk. (6) He robs the royal treasury. (7) He does his work in his neighborhood. And (8) he is not skilled in hiding [his plunder]. Possessing these eight factors, a master thief quickly gets into trouble and does not last long.
“Bhikkhus, possessing eight factors, a master thief does not quickly get into trouble and lasts long. What eight? (1) He does not attack one who does not attack him. (2) He does not steal without leaving anything behind. (3) He does not kill a woman. (4) He does not rape a young girl. (5) He does not rob a monk. (6) He does not rob the royal treasury. (7) He does not do his work in his neighborhood. And (8) he is skilled in hiding [his plunder]. Possessing these eight factors, a master thief does not quickly get into trouble and lasts long.”
“Bhikkhus, (1) ‘Ascetic’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. (2) ‘Brahmin’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. (3) ‘Healer’ ... (4) ‘Master of knowledge’ ... (5) ‘One unstained’ ... (6) ‘Stainless one’ ... (7) ‘Knower’ ... (8) ‘Liberated one’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One.”
That highest state to be attained by an ascetic,
by a brahmin who has lived the spiritual life,
to be attained by a master of knowledge and a healer —
that highest state to be attained by one unstained,
by a stainless one who is purified,
to be attained by a knower, by one liberated —
[over that] I am triumphant in battle;
freed, I free others from bondage.
I am a nāga, supremely tamed,
one beyond training, attained to nibbāna.
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 ... [as in 6:42] ... 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.
“Even some deities, Nāgita, may 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.
(1) “When, Nāgita, you come together and meet, intent on companionship, it occurs to me: ‘Surely, these venerable ones do 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; for when they come together and meet, they are intent upon companionship.
(2) “I see, Nāgita, bhikkhus laughing and playing by poking one another with the fingers. It then occurs to me: ‘Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation ... which I gain at will, without trouble or difficulty; for these venerable ones laugh and play by poking one another with the fingers.’
(3) “I see, Nāgita, bhikkhus who, having eaten as much as they want until their bellies are full, yield to the pleasure of rest, the pleasure of sloth, the pleasure of sleep. It then occurs to me: ‘Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation ... which I gain at will, without trouble or difficulty. For having eaten as much as they want until their bellies are full, they yield to the pleasure of rest, the pleasure of sloth, the pleasure of sleep.’
(4) “I see, Nāgita, 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 will return to this venerable one and cause him to fall away from that concentration.’
For this reason I am not pleased with this bhikkhu’s dwelling on the outskirts of a village.
(5) “I see, Nāgita, a forest-dwelling bhikkhu sitting 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.
(6) “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.
(7) “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.
(8) “When, Nāgita, I am traveling on a highway and do not see anyone ahead of me or behind me, even if it is just for the purpose of defecating and urinating, on that occasion I am at ease.”
“Bhikkhus, when a lay follower possesses eight qualities, the Saṅgha, if it so wishes, may overturn the almsbowl on him. What eight? (1) He tries to prevent bhikkhus from acquiring gains; (2) he tries to bring harm to bhikkhus; (3) he tries to prevent bhikkhus from residing [in a certain place]; (4) he insults and reviles bhikkhus; (5) he divides bhikkhus from each other; (6) he speaks dispraise of the Buddha; (7) he speaks dispraise of the Dhamma; (8) he speaks dispraise of the Saṅgha. When a lay follower possesses these eight qualities, the Saṅgha, if it so wishes, may overturn the almsbowl on him.
“Bhikkhus, when a lay follower possesses eight qualities, the Saṅgha, if it so wishes, may turn the almsbowl upright on him. What eight? (1) He does not try to prevent bhikkhus from acquiring gains; (2) he does not try to bring harm to bhikkhus; (3) he does not try to prevent bhikkhus from residing [nearby]; (4) he does not insult and revile bhikkhus; (5) he does not divide bhikkhus from each other; (6) he speaks praise of the Buddha; (7) he speaks praise of the Dhamma; (8) he speaks praise of the Saṅgha. When a lay follower possesses these eight qualities, the Saṅgha, if it so wishes, may turn the almsbowl upright on him.”
“Bhikkhus, when a bhikkhu possesses eight qualities, lay followers, if they wish, may proclaim their lack of confidence in him. What eight? (1) He tries to prevent laypeople from acquiring gains; (2) he tries to bring harm to laypeople; (3) he insults and reviles laypeople; (4) he divides laypeople from each other; (5) he speaks dispraise of the Buddha; (6) he speaks dispraise of the Dhamma; (7) he speaks dispraise of the Saṅgha; (8) they see him at an improper resort. When a bhikkhu possesses these eight qualities, lay followers, if they wish, may proclaim their lack of confidence in him.
“Bhikkhus, when a bhikkhu possesses eight qualities, lay followers, if they wish, may proclaim their confidence in him. What eight? (1) He does not try to prevent laypeople from acquiring gains; (2) he does not try to bring harm to laypeople; (3) he does not insult and revile laypeople; (4) he does not divide laypeople from each other; (5) he speaks praise of the Buddha; (6) he speaks praise of the Dhamma; (7) he speaks praise of the Saṅgha; (8) they see him at a [proper] resort. When a bhikkhu possesses these eight qualities, lay followers, if they wish, may proclaim their confidence in him.”
“Bhikkhus, when a bhikkhu possesses eight qualities, the Saṅgha, if it wishes, may enjoin an act of reconciliation on him. What eight? (1) He tries to prevent laypeople from acquiring gains; (2) he tries to bring harm to laypeople; (3) he insults and reviles laypeople; (4) he divides laypeople from each other; (5) he speaks dispraise of the Buddha; (6) he speaks dispraise of the Dhamma; (7) he speaks dispraise of the Saṅgha; (8) he does not fulfill a legitimate promise to laypeople. When a bhikkhu possesses these eight qualities, the Saṅgha, if it wishes, may enjoin an act of reconciliation on him.
“Bhikkhus, when a bhikkhu possesses eight qualities, the Saṅgha, if it wishes, may revoke an act of reconciliation [previously imposed on him]. What eight? (1) He does not try to prevent laypeople from acquiring gains; (2) he does not try to bring harm to laypeople; (3) he does not insult and revile laypeople; (4) he does not divide laypeople from each other; (5) he speaks praise of the Buddha; (6) he speaks praise of the Dhamma; (7) he speaks praise of the Saṅgha; (8) he fulfills a legitimate promise to laypeople. When a bhikkhu possesses these eight qualities, the Saṅgha, if it wishes, may revoke an act of reconciliation [previously imposed on him].”
“Bhikkhus, a bhikkhu charged with aggravated misconduct should behave rightly with respect to eight principles. (1) He should not give full ordination; (2) he should not give dependence; (3) he should not have a novice attend upon him; (4) he should not accept an agreement to serve as an exhorter of bhikkhunīs; (5) even if he is agreed upon, he should not exhort bhikkhunīs; (6) he should not accept any agreement [to serve as an officer] in the Saṅgha; (7) he should not be placed in any chief position; (8) he should not give rehabilitation [in a case] with that root. A bhikkhu charged with aggravated misconduct should behave rightly with respect to these eight principles.”