On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms. When he had walked for alms in Sāvatthī, after his meal, on returning from his alms round, he addressed the Venerable Ānanda: “Come, Ānanda, let us go to Migāramātā’s Mansion in the Eastern Park to pass the day.”
“Yes, Bhante,” the Venerable Ānanda replied.
Then the Blessed One, together with the Venerable Ānanda, went to Migāramātā’s Mansion in the Eastern Park.
Then in the evening the Blessed One emerged from seclusion and addressed the Venerable Ānanda: “Come, Ānanda, let us go to the eastern gate to bathe.”
“Yes, Bhante,” the Venerable Ānanda replied.
Then the Blessed One, together with the Venerable Ānanda, went to the eastern gate to bathe. Having bathed at the eastern gate and come out, he stood in one robe drying himself. On that occasion, King Pasenadi of Kosalā’s bull elephant named “Seta” was coming out through the eastern gate to the accompaniment of instrumental music and drumming. People saw him and said: “The king’s bull elephant is handsome! The king’s bull elephant is beautiful! The king’s bull elephant is graceful! The king’s bull elephant is massive! He’s a nāga, truly a nāga.”
When this was said, the Venerable Udāyī said to the Blessed One: “Bhante, is it only when people see an elephant possessed of a large massive body that they say: ‘A nāga, truly a nāga!’ or do people also say this when they see [other] things possessed of a large massive body?”
“(1) Udāyī, when people see an elephant possessed of a large massive body, they say: ‘A nāga, truly a nāga!’ (2) When people see a horse possessed of a large massive body, they say: ‘A nāga, truly a nāga!’ (3) When people see a bull possessed of a large massive body, they say: ‘A nāga, truly a nāga!’ (4) When people see a serpent possessed of a large massive body, they say: ‘A nāga, truly a nāga!’ (5) When people see a tree possessed of a large massive body, they say: ‘A nāga, truly a nāga!’ (6) When people see a human being possessed of a large massive body, they say: ‘A nāga, truly a nāga!’ But, Udāyī, in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, I call one a nāga who does no evil by body, speech, and mind.”
“It’s astounding and amazing, Bhante, how well this was stated by the Blessed One: ‘But, Udāyī, in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, I call one a nāga who does no evil by body, speech, and mind.’ I rejoice, Bhante, in this good statement of the Blessed One with these verses:
“A human being who is fully enlightened,
self-tamed and concentrated,
traveling on the path of brahmā,
he takes delight in peace of mind.
“I have heard from the Arahant
that even the devas pay homage to him,
to the same one whom humans venerate,
the one who has gone beyond everything.
“He has transcended all fetters
and emerged from the jungle to the clearing;
delighting in renunciation of sensual pleasures,
he is like pure gold freed from its ore.
“He is the nāga who outshines all,
like the Himalayas amid the other mountains.
Among all things named nāga,
he, unsurpassed, is the one truly named.
“I will extol for you the nāga:
indeed, he does no evil.
Mildness and harmlessness
are two feet of the nāga.
“Austerity and celibacy
are the nāga’s other two feet.
Faith is the great nāga’s trunk,
and equanimity his ivory tusks.
“Mindfulness is his neck, his head is wisdom,
investigation, and reflection on phenomena.
Dhamma is the balanced heat of his belly,
and seclusion is his tail.
“This meditator, delighting in consolation,
is inwardly well concentrated.
When walking, the nāga is concentrated;
when standing, the nāga is concentrated.
“When lying down, the nāga is concentrated;
when sitting, too, the nāga is concentrated.
Everywhere, the nāga is restrained:
this is the nāga’s accomplishment.
“He eats blameless food,
but doesn’t eat what is blameworthy.
When he gains food and clothing,
he avoids storing it up.
“Having cut off all fetters and bonds,
whether they be gross or subtle,
in whatever direction he goes,
he goes without concern.
“The lotus flower
is born and grown up in water,
yet is not soiled by the water
but remains fragrant and delightful.
“Just so the Buddha, well born in the world,
dwells in the world,
yet is not soiled by the world
like the lotus [unsoiled] by water.
“A great fire all ablaze
settles down when deprived of fuel,
and when all the coals have gone out,
it is said to be extinguished.
“This simile, which conveys the meaning,
was taught by the wise.
Great nāgas will know the nāga
that was taught by the nāga.
“Devoid of lust, devoid of hatred,
devoid of delusion, without taints,
the nāga, discarding his body,
taintless, is utterly quenched
and attains final nibbāna.”
Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and went to the house of the female lay follower Migasālā, where he sat down on the seat prepared for him. Then the female lay disciple Migasālā approached the Venerable Ānanda, paid homage to him, sat down to one side, and said:
“Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life? My father Purāṇa was celibate, living apart, abstaining from sexual intercourse, the common person’s practice. When he died, the Blessed One declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].’ My paternal uncle Isidatta was not celibate but lived a contented married life. When he died, the Blessed One also declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].’ Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life?”
“It was just in this way, sister, that the Blessed One declared it.”
Then, when the Venerable Ānanda had received almsfood at Migasālā’s house, he rose from his seat and departed. After his meal, on returning from his alms round, he went to the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, in the morning, I dressed, took my bowl and robe, and went to the house of the female lay follower Migasālā ... [all as above, down to] ... When she asked me this, I replied: ‘It was just in this way, sister, that the Blessed One declared it.’”
[The Blessed One said:] “Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman’s intellect? And who are those [who have] the knowledge of other persons as superior and inferior?
“There are, Ānanda, these six types of persons found existing in the world. What six?
(1) “Here, Ānanda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. But he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(2) “Then, Ānanda, there is one person who is mild, a pleasant companion, with whom his fellow monks gladly dwell. And he has listened [to the teachings], become learned [in them], and penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That [judgment] of theirs will indeed lead to their harm and suffering for a long time.
“Between them, Ānanda, the person who is mild, a pleasant companion, one with whom his fellow monks gladly dwell, who has listened [to the teachings], become learned [in them], and penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?
“Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.
(3) “Then, Ānanda, in one person anger and conceit are found, and from time to time states of greed arise in him. And he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(4) “Then, Ānanda, in one person anger and conceit are found, and from time to time states of greed arise in him. But he has listened [to the teachings], become learned [in them], and penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them. I alone, or one like me, may pass judgment on people.
(5) “Then, Ānanda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. And he has not listened [to the teachings], become learned [in them], and penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(6) “Then, Ānanda, in one person anger and conceit are found, and from time to time he engages in exchanges of words. But he has listened [to the teachings], become learned [in them], and penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That [judgment] of theirs will indeed lead to their harm and suffering for a long time.
“Between them, Ānanda, the person in whom anger and conceit are found, and who from time to time engages in exchanges of words, but who has listened [to the teachings], become learned [in them], and penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?
“Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.
“Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman’s intellect? And who are those [who have] the knowledge of other persons as superior and inferior?
“These are the six types of persons found existing in the world.
“Ānanda, if Isidatta had possessed the same kind of virtuous behavior that Purāṇa had, Purāṇa could not have even known his destination. And if Purāṇa had possessed the same kind of wisdom that Isidatta had, Isidatta could not have even known his destination. In this way, Ānanda, these two persons were each deficient in one respect.”
(1) “Bhikkhus, isn’t poverty suffering in the world for one who enjoys sensual pleasures?”
“Yes, Bhante.”
(2) “If a poor, destitute, indigent person gets into debt, isn’t his indebtedness, too, suffering in the world for one who enjoys sensual pleasures?”
“Yes, Bhante.”
(3) “If a poor, destitute, indigent person who has gotten into debt promises to pay interest, isn’t the interest, too, suffering in the world for one who enjoys sensual pleasures?”
“Yes, Bhante.”
(4) “If a poor, destitute, indigent person who has promised to pay interest cannot pay it when it falls due, they reprove him. Isn’t being reproved, too, suffering in the world for one who enjoys sensual pleasures?”
“Yes, Bhante.”
(5) “If a poor, destitute, indigent person who is reproved does not pay, they prosecute him. Isn’t prosecution, too, suffering in the world for one who enjoys sensual pleasures?”
“Yes, Bhante.”
(6) “If a poor, destitute, indigent person who is prosecuted does not pay, they imprison him. Isn’t imprisonment, too, suffering in the world for one who enjoys sensual pleasures?”
“Yes, Bhante.”
“So, bhikkhus, for one who enjoys sensual pleasures, poverty is suffering in the world; getting into debt is suffering in the world; having to pay interest is suffering in the world; being reproved is suffering in the world; prosecution is suffering in the world; and imprisonment is suffering in the world.
(1) “So too, bhikkhus, when one does not have faith in [cultivating] wholesome qualities, when one does not have a sense of moral shame in [cultivating] wholesome qualities, when one does not have moral dread in [cultivating] wholesome qualities, when one does not have energy in [cultivating] wholesome qualities, when one does not have wisdom in [cultivating] wholesome qualities, in the Noble One’s discipline one is called a poor, destitute, indigent person.
(2) “Having no faith, no sense of moral shame, no moral dread, no energy, no wisdom in [cultivating] wholesome qualities, that poor, destitute, indigent person engages in misconduct by body, speech, and mind. This, I say, is his getting into debt.
(3) “To conceal his bodily misconduct, he nurtures an evil desire. He wishes: ‘Let no one know me’; he intends [with the aim]: ‘Let no one know me’; he utters statements [with the aim]: ‘Let no one know me’; he makes bodily endeavors [with the aim]: ‘Let no one know me.’
“To conceal his verbal misconduct ... To conceal his mental misconduct, he nurtures an evil desire. He wishes: ‘Let no one know me’; he intends [with the aim]: ‘Let no one know me’; he utters statements [with the aim]: ‘Let no one know me’; he makes bodily endeavors [with the aim]: ‘Let no one know me.’ This, I say, is the interest he must pay.
(4) “Well-behaved fellow monks speak thus about him: ‘This venerable one acts in such a way, behaves in such a way.’ This, I say, is his being reproved.
(5) “When he has gone to the forest, to the foot of a tree, or to an empty dwelling, bad unwholesome thoughts accompanied by remorse assail him. This, I say, is his prosecution.
(6) “Then, with the breakup of the body, after death, that poor, destitute, indigent person who engaged in misconduct by body, speech, and mind is bound in the prison of hell or the prison of the animal realm. I do not see, bhikkhus, any other prison that is as terrible and harsh, [and] such an obstacle to attaining the unsurpassed security from bondage, as the prison of hell or the prison of the animal realm.”
Poverty is called suffering in the world;
so too is getting into debt.
A poor person who becomes indebted
is troubled while enjoying himself.
Then they prosecute him
and he also incurs imprisonment.
This imprisonment is indeed suffering
for one yearning for gain and sensual pleasures.
Just so in the Noble One’s discipline,
one in whom faith is lacking,
who is shameless and brash,
heaps up a mass of evil kamma.
Having engaged in misconduct
by body, speech, and mind,
he forms the wish:
“May no one find out about me.”
He twists around with his body,
[twists around] by speech or mind;
he piles up his evil deeds,
in one way or another, repeatedly.
This foolish evildoer, knowing
his own misdeeds, is a poor person
who falls into debt,
troubled while enjoying himself.
His thoughts then prosecute him;
painful mental states born of remorse
[follow him wherever he goes]
whether in the village or the forest.
This foolish evildoer,
knowing his own misdeeds,
goes to a certain [animal] realm
or is even bound in hell.
This indeed is the suffering of bondage
from which the wise person is freed,
giving [gifts] with wealth righteously gained,
settling his mind in confidence.
The householder endowed with faith
has made a lucky throw in both cases:
for his welfare in this present life
and happiness in future lives.
Thus it is that for home-dwellers
this merit increases through generosity.
Just so, in the Noble One’s discipline,
one whose faith is firm,
who is endowed with shame, dreading wrong,
wise and restrained by virtuous behavior,
is said to live happily
in the Noble One’s discipline.
Having gained spiritual happiness,
one then resolves on equanimity.
Having abandoned the five hindrances,
always arousing energy,
he enters upon the jhānas,
unified, alert, and mindful.
Having known things thus as they really are,
through complete non-clinging
the mind is rightly liberated
with the destruction of all fetters.
With the destruction of the fetters of existence,
for the stable one, rightly liberated,
the knowledge occurs:
“My liberation is unshakable.”
This is the supreme knowledge;
this is unsurpassed happiness.
Sorrowless, dust-free, and secure,
this is the highest freedom from debt.
Thus have I heard. On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There he addressed the bhikkhus:
“Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Mahācunda said this:
(1) “Here, friends, bhikkhus who are Dhamma specialists disparage those bhikkhus who are meditators, saying: ‘They meditate and cogitate, [claiming]: “We are meditators, we are meditators!” Why do they meditate? In what way do they meditate? How do they meditate?’ In this case, the bhikkhus who are Dhamma specialists aren’t pleased, and the bhikkhus who are meditators aren’t pleased, and they aren’t practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.
(2) “But the meditating bhikkhus disparage the bhikkhus who are Dhamma specialists, saying: ‘They are restless, puffed up, vain, talkative, rambling in their talk, muddle-minded, lacking clear comprehension, unconcentrated, with wandering minds, with loose sense faculties, [claiming]: “We are Dhamma specialists, we are Dhamma specialists!” Why are they Dhamma specialists? In what way are they Dhamma specialists? How are they Dhamma specialists?’ In this case, the meditators aren’t pleased, and the Dhamma specialists aren’t pleased, and they aren’t practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.
(3) “Friends, the bhikkhus who are Dhamma specialists praise only bhikkhus who are Dhamma specialists, not those who are meditators. In this case, the bhikkhus who are Dhamma specialists aren’t pleased, and those who are meditators aren’t pleased, and they aren’t practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.
(4) “But the bhikkhus who are meditators praise only bhikkhus who are also meditators, not those who are Dhamma specialists. In this case, the bhikkhus who are meditators aren’t pleased, and those who are Dhamma specialists aren’t pleased, and they aren’t practicing for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.
(5) “Therefore, friends, you should train yourselves thus:
‘Those of us who are Dhamma specialists will praise those bhikkhus who are meditators.’ Thus should you train yourselves. For what reason? Because, friends, these persons are astounding and rare in the world who dwell having touched the deathless element with the body.
(6) “Therefore, friends, you should train yourselves thus: ‘Those of us who are meditators will praise those bhikkhus who are Dhamma specialists.’ Thus should you train yourselves. For what reason? Because, friends, these persons are astounding and rare in the world who see a deep and pithy matter after piercing it through with wisdom.”
Then the wanderer Moliyasīvaka approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Bhante, it is said: ‘The directly visible Dhamma, the directly visible Dhamma.’ In what way, Bhante, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise’?”
“Well then, Sīvaka, I will question you in turn about this. Answer as you see fit. What do you think, Sīvaka? (1) When there is greed within you, do you know: ‘There is greed within me,’ and when there is no greed within you, do you know: ‘There is no greed within me’?”
“Yes, Bhante.”
“Since, Sīvaka, when there is greed within you, you know: ‘There is greed within me,’ and when there is no greed within you, you know: ‘There is no greed within me,’ in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
“What do you think, Sīvaka? (2) When there is hatred within you ... (3) ... delusion within you ... (4) ... a state connected with greed within you ... (5) ... a state connected with hatred within you ... (6) ... a state connected with delusion within you, do you know: ‘There is a state connected with delusion within me,’ and when there is no state connected with delusion within you, do you know: ‘There is no state connected with delusion within me’?”
“Yes, Bhante.”
“Since, Sīvaka, when there is a state connected with delusion within you, you know: ‘There is a state connected with delusion within me,’ and when there is no state connected with delusion within you, you know: ‘There is no state connected with delusion within me,’ in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”
“Excellent, Bhante! ... [as at 6:38] ... Let the Blessed One consider me a lay follower who from today has gone for refuge for life.”
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, it is said: ‘The directly visible Dhamma, the directly visible Dhamma.’ In what way, Master Gotama, is the Dhamma directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
“Well then, brahmin, I will question you in turn about this. Answer as you see fit. What do you think, brahmin? (1) When there is lust within you, do you know: ‘There is lust within me,’ and when there is no lust within you, do you know: ‘There is no lust within me’?”
“Yes, sir.”
“Since, brahmin, when there is lust within you, you know: ‘There is lust within me,’ and when there is no lust within you, you know: ‘There is no lust within me,’ in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
“What do you think, brahmin? (2) When there is hatred within you ... (3) ... delusion within you ... (4) ... a bodily fault within you ... (5) ... a verbal fault within you ... (6) ... a mental fault within you, do you know: ‘There is a mental fault within me,’ and when there is no mental fault within you, do you know: ‘There is no mental fault within me’?”
“Yes, sir.”
“Since, brahmin, when there is a mental fault within you, you know: ‘There is a mental fault within me,’ and when there is no mental fault within you, you know: ‘There is no mental fault within me,’ in this way the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”
“Excellent, Master Gotama! ... [as in 6:38] ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Khema and the Venerable Sumana were dwelling at Sāvatthī in the Blind Men’s Grove. Then they approached the Blessed One, paid homage to him, and sat down to one side. The Venerable Khema then said to the Blessed One:
“Bhante, when a bhikkhu is an arahant, one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, it does not occur to him: (1) ‘There is someone better than me,’ or (2) ‘There is someone equal to me,’ or (3) ‘There is someone inferior to me.’”
This is what the Venerable Khema said. The Teacher agreed. Then the Venerable Khema, thinking, ‘The Teacher agrees with me,’ got up from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and left.
Then, right after the Venerable Khema had left, the Venerable Sumana said to the Blessed One: “Bhante, when a bhikkhu is an arahant, one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, it does not occur to him: (4) ‘There is no one better than me,’ or (5) ‘There is no one equal to me,’ or (6) ‘There is no one inferior to me.’” This is what the Venerable Sumana said. The Teacher agreed. Then the Venerable Sumana, thinking, ‘The Teacher agrees with me,’ got up from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and left.
Then, soon after both monks had left, the Blessed One addressed the bhikkhus: “Bhikkhus, it is in such a way that clansmen declare final knowledge. They state the meaning but don’t bring themselves into the picture. But there are some foolish men here who, it seems, declare final knowledge as a joke. They will meet with distress later.”
They [do not rank themselves] as superior or inferior,
nor do they rank themselves as equal.
Destroyed is birth, the spiritual life has been lived;
they continue on, freed from fetters.
“Bhikkhus, (1) when there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (2) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (3) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (4) 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, (5) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (6) 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 restraint of the sense faculties, for one deficient in restraint of the sense faculties, virtuous behavior lacks its proximate cause. When there is no virtuous behavior ... the knowledge and vision of liberation lacks its proximate cause.
“Bhikkhus, (1) when there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, (2) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (3) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (4) 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, (5) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (6) 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 restraint of the sense faculties, for one who exercises restraint over the sense faculties, virtuous behavior possesses its proximate cause. When there is virtuous behavior ... the knowledge and vision of liberation possesses its proximate cause.”
Then the Venerable Ānanda approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, how does a bhikkhu get to hear a teaching he has not heard before, not forget those teachings he has already heard, bring to mind those teachings with which he is already familiar, and understand what he has not understood?”
“The Venerable Ānanda is learned. Please clear up this matter yourself.”
“Then listen, friend Sāriputta, and attend closely. I will speak.”
“Yes, friend,” the Venerable Sāriputta replied. The Venerable Ānanda said this:
“Here, friend Sāriputta, (1) a bhikkhu learns the Dhamma: the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers. (2) He teaches the Dhamma to others in detail as he has heard it and learned it. (3) He makes others repeat the Dhamma in detail as they have heard it and learned it. (4) He recites the Dhamma in detail as he has heard it and learned it. (5) He ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. (6) He enters upon the rains in a residence where there live elder bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. From time to time he approaches them and inquires: ‘How is this, Bhante? What is the meaning of this?’ Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. It is in this way, friend Sāriputta, that a bhikkhu gets to hear a teaching he has not heard before, does not forget those teachings he has already heard, brings to mind those teachings with which he is already familiar, and understands what he has not understood.”
“It’s astounding and amazing, friend, how well this has been stated by the Venerable Ānanda. And we consider the Venerable Ānanda to be one who possesses these six qualities: (1) For the Venerable Ānanda has learned the Dhamma: the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-andanswers. (2) He teaches the Dhamma to others in detail as he has heard it and learned it. (3) He makes others repeat the Dhamma in detail as they have heard it and learned it [from him]. (4) He recites the Dhamma in detail as he has heard it and learned it.
(5) He ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. (6) He enters upon the rains in a residence where there live elder bhikkhus who are highly learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. From time to time he approaches them and inquires: ‘How is this, Bhante? What is the meaning of this?’ Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points.”
Then the brahmin Jāṇussoṇī approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
(1) “Master Gotama, what is the aim of khattiyas? What is their quest? What is their support? What are they intent on?
What is their final goal?”
“Wealth, brahmin, is the aim of khattiyas; their quest is for wisdom; their support is power; they are intent on territory; and their final goal is sovereignty.”
(2) “But, Master Gotama, what is the aim of brahmins? What is their quest? What is their support? What are they intent on? What is their final goal?”
“Wealth, brahmin, is the aim of brahmins; their quest is for wisdom; the Vedic hymns are their support; they are intent on sacrifice; and their final goal is the brahmā world.”
(3) “But, Master Gotama, what is the aim of householders? What is their quest? What is their support? What are they intent on? What is their final goal?”
“Wealth, brahmin, is the aim of householders; their quest is for wisdom; their craft is their support; they are intent on work; and their final goal is to complete their work.”
(4) “But, Master Gotama, what is the aim of women? What is their quest? What is their support? What are they intent on? What is their final goal?”
“A man, brahmin, is the aim of women; their quest is for adornments; sons are their support; they are intent on being without a rival; and their final goal is authority.”
(5) “But, Master Gotama, what is the aim of thieves? What is their quest? What is their support? What are they intent on? What is their final goal?”
“Robbery, brahmin, is the aim of thieves; their quest is for thickets; craftiness is their support; they are intent on dark places; and their final goal is to remain unseen.”
(6) “But, Master Gotama, what is the aim of ascetics? What is their quest? What is their support? What are they intent on? What is their final goal?”
“Patience and mildness, brahmin, is the aim of ascetics; their quest is for wisdom; virtuous behavior is their support; they are intent on nothingness; and their final goal is nibbāna.”
“It’s astounding and amazing, Master Gotama! Master Gotama knows the aim, quest, support, intent, and final goal of khattiyas, brahmins, householders, women, thieves, and ascetics.
“Excellent, Master Gotama! ... [as in 6:38] ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, is there one thing which, when developed and cultivated, can accomplish both kinds of good, the good pertaining to the present life and the good pertaining to the future life?”
“There is such a thing, brahmin.” “And what is it?”
“It is heedfulness.
(1) “Just as, brahmin, the footprints of all animals that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be foremost among them with respect to size, so too heedfulness is the one thing that, when developed and cultivated, can accomplish both kinds of good, the good pertaining to the present life and the good pertaining to the future life.
(2) “Just as all the rafters of a peaked house lean toward the roof peak, slope toward the roof peak, converge upon the roof peak, and the roof peak is declared to be foremost among them, so too heedfulness is the one thing that ... can accomplish both kinds of good... .
(3) “Just as a reed-cutter, having cut a bunch of reeds, grabs them by the top, shakes the bottom, shakes the two sides, and beats them, so too heedfulness is the one thing that can
accomplish both kinds of good... .
(4) “Just as, when the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk follow along with it, so too heedfulness is the one thing that can accomplish both kinds
of good... .
(5) “Just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be foremost among them, so too heedfulness is the one thing that can accomplish both kinds of good...
(6) “Just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be foremost among them, so too heedfulness is the one thing that ... can accomplish both kinds of good... .
“This, brahmin, is the one thing which, when developed and cultivated, can accomplish both kinds of good, the good pertaining to the present life and the good pertaining to the future life.”
“Excellent, Master Gotama! Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
On one occasion the Blessed One was dwelling in Rājagaha on Mount Vulture Peak. On that occasion the Venerable Dhammika was the resident monk in his native district, in all the seven monasteries in his native district. There the Venerable Dhammika insulted visiting bhikkhus, reviled them, harmed them, attacked them, and scolded them, and then those visiting bhikkhus left. They did not settle down but vacated the monastery.
Then it occurred to the lay followers of the native district: “We serve the Saṅgha of bhikkhus with robes, almsfood, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so?”
Then it occurred to them: “This Venerable Dhammika insults visiting bhikkhus, reviles them, harms them, attacks them, and scolds them, and then those visiting bhikkhus leave. They do not settle down but vacate the monastery. Let’s banish the Venerable Dhammika.”
Then the lay followers went to the Venerable Dhammika and said to him: “Bhante, leave this monastery. You’ve stayed here long enough.”
The Venerable Dhammika then went from that monastery to another one, where again he insulted visiting bhikkhus, reviled them, harmed them, attacked them, and scolded them. And then those visiting bhikkhus left. They did not settle down but vacated the monastery.
Then it occurred to the lay followers ... [all as above] and said to him: “Bhante, leave this monastery. You’ve stayed here long enough.”
Then the Venerable Dhammika went from that monastery to still another one, where again he insulted visiting bhikkhus. They did not settle down but vacated the monastery.
Then it occurred to the lay followers: “We serve the Saṅgha of bhikkhus with robes, almsfood, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so?”
Then it occurred to the lay followers: “This Venerable Dhammika insults visiting bhikkhus. They do not settle down but vacate the monastery. Let’s banish the Venerable Dhammika from all the seven monasteries in the native district.”
Then the lay followers of the native district went to the Venerable Dhammika and said to him: “Bhante, depart from all the seven monasteries in the native district.”
The Venerable Dhammika then thought: “I am banished by the lay followers from all seven monasteries here. Where shall I go?”
It then occurred to him: “Let me go to the Blessed One.”
Then the Venerable Dhammika took his bowl and robe and left for Rājagaha. Gradually he reached Rājagaha, and then went to Mount Vulture Peak, where he approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then asked him: “Where are you coming from, Brahmin Dhammika?”
“Bhante, the lay followers of my native district have banished me from all seven monasteries there.”
“Enough, Brahmin Dhammika! Now that you’ve come to me, why be concerned that you have been banished from those places? In the past, Brahmin Dhammika, some seafaring merchants set out to sea in a ship, taking along a land-spotting bird. When the ship had still not caught sight of land they released the bird. It went to the east, the west, the north, the south, upward, and to the intermediate directions. If it saw land anywhere, it went straight for it. But if it didn’t see land, it returned to the ship. In the same way, when you have been banished from those places, you’ve come to me.”
“In the past, Brahmin Dhammika, King Koravya had a royal banyan tree named ‘Well Grounded,’ which had five branches, cast a cool shade, and gave delight. Its canopy extended for twelve yojanas; its network of roots for five yojanas. Its fruits were as large as cooking pots and as sweet as pure honey. The king and his harem made use of one section of the tree, the army used another section, the townfolk and countryfolk used still another, ascetics and brahmins used still another, and the beasts and birds used still another. No one guarded the tree’s fruits, yet no one took another’s fruits.
“Then, Brahmin Dhammika, a certain man ate as much as he wanted of the tree’s fruits, broke off a branch, and left. It occurred to the deity who lived in the tree: ‘It’s astounding and amazing how evil this man is! He ate as much as he wanted of the tree’s fruits, broke off a branch, and left! Let me see to it that in the future the royal banyan tree does not yield fruit.’ Then in the future the royal banyan tree did not yield fruit. Thereupon King Koravya approached Sakka the ruler of the devas and said to him: ‘Listen, respected sir, you should know that the royal banyan tree does not yield fruit.’
“Then Sakka the ruler of the devas performed a feat of psychic potency such that a violent rainstorm came and twisted and uprooted the royal banyan tree.
“Then, Brahmin Dhammika, the deity that lived in the tree stood to one side, sad and miserable, weeping with a tearful face. Sakka approached this deity and said: ‘Why, deity, do you stand to one side, sad and miserable, weeping with a tearful face?’ – ‘It is, sir, because a violent rainstorm came and twisted and uprooted my dwelling.’ – ‘But, deity, were you following the duty of a tree when the violent rainstorm came and twisted and uprooted your dwelling?’ – ‘But how, sir, does a tree follow the duty of a tree?’ – ‘Here, deity, those who need roots take its roots; those who need bark take its bark; those who need leaves take its leaves; those who need flowers take its flowers; and those who need fruit take its fruit. Yet because of this the deity does not become displeased or discontent. That’s how a tree follows the duty of a tree.’ – ‘Sir, I wasn’t following the duty of a tree when the violent rainstorm came and twisted and uprooted my dwelling.’ – ‘If, deity, you would follow the duty of a tree, your dwelling might return to its former state.’
– ‘I will, sir, follow the duty of a tree. Let my dwelling be as before.’
“Then, Brahmin Dhammika, Sakka the ruler of the devas performed such a feat of psychic potency that a violent rainstorm came and turned upright the royal banyan tree and its roots were covered with bark. So too, Brahmin Dhammika, were you following the duty of an ascetic when the lay followers of the native district banished you from all seven monasteries?”
“But how, Bhante, does an ascetic follow the duty of an ascetic?”
“Here, Brahmin Dhammika, an ascetic does not insult one who insults him, does not scold one who scolds him, and does not argue with one who argues with him. That is how an ascetic follows the duty of an ascetic.”
“Bhante, I wasn’t following the duty of an ascetic when the lay followers banished me from all seven monasteries.”
(1) “In the past, Brahmin Dhammika, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples. He taught a Dhamma to his disciples for companionship with the brahmā world. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.
(2) “In the past, there was a teacher named Mūgapakkha ...
(3) ... a teacher named Aranemi ... (4) ... a teacher named Kuddālaka ... (5) ... a teacher named Hatthipāla ... (6) ... a teacher named Jotipāla, the founder of a spiritual sect, one without lust for sensual pleasures. When he was teaching
such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.
“What do you think, Brahmin Dhammika? These six teachers were founders of spiritual sects, men without lust for sensual pleasures who had retinues of many hundreds of disciples. If, with a mind of hatred, one had insulted and reviled them and their communities of disciples, wouldn’t one have generated much demerit?”
“Yes, Bhante.”
“If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and insults a single person accomplished in view, one generates even more demerit. For what reason? I say, Brahmin Dhammika, there is no injury against outsiders like that against [your] fellow monks. Therefore, Brahmin Dhammika, you should train yourself thus: ‘We will not let hatred arise in our minds toward our fellow monks.’ Thus, Brahmin Dhammika, should you train yourself.”
Sunetta, Mūgapakkha,
the brahmin Aranemi,
Kuddālaka, and Hatthipāla,
the brahmin youth, were teachers.
And Jotipāla [known as] Govinda
the chaplain of seven [kings]:
these were harmless ones in the past,
six teachers possessed of fame.
Unspoiled, liberated by compassion,
these men had transcended the fetter of sensuality.
Having expunged sensual lust,
they were reborn in the brahmā world.
Their disciples too
numbering many hundreds
were unspoiled, liberated in compassion,
men who had transcended the fetter of sensuality.
Having expunged sensual lust,
they were reborn in the brahmā world.
That man who, with thoughts of hatred,
reviles these outside seers devoid of lust
[whose minds] were concentrated,
generates abundant demerit.
But the man who, with thoughts of hatred,
reviles a disciple of the Buddha,
a bhikkhu accomplished in view,
generates even more demerit.
One should not attack a holy person
one who has abandoned viewpoints.
This one is called the seventh person
of the Saṅgha of noble ones,
one not devoid of lust for sensual pleasures,
whose five faculties are weak:
faith, mindfulness, energy,
serenity, and insight.
If one attacks such a bhikkhu,
one first harms oneself;
then, having harmed oneself,
one afterward harms the other.
When one protects oneself,
the other person is also protected.
Therefore one should protect oneself;
the wise person is always unhurt.