141 (1) Having Given, One Despises
“Bhikkhus, there are these five kinds of persons found in the world. What five? The one who gives and then despises; the one who despises as a result of living together; the one gullible for gossip; the capricious one; and the one who is dull and stupid.
(1) “And how is a person one who gives and then despises? Here, one person gives another a robe, almsfood, lodging, and medicines and provisions for the sick. It occurs to him: ‘I give; he receives.’ Having given to him, he despises him. It is in this way that a person is one who gives and then despises.
(2) “And how does a person despise as a result of living together? Here, one person lives together with another for two or three years. He then despises the other because they have lived together. It is in this way that a person despises as a result of living together.
(3) “And how is a person gullible for gossip? Here, when praise or dispraise is being spoken about another person, he readily believes it. It is in this way that a person is gullible for gossip.
(4) “And how is a person capricious? Here, a person’s faith, devotion, affection, and confidence are fickle. It is in this way that a person is capricious.
(5) “And how is a person dull and stupid? Here, a person does not know which qualities are wholesome and which unwholesome, which qualities are blameworthy and which blameless, which qualities are inferior and which superior; he does not know dark and bright qualities along with their counterparts. It is in this way that a person is dull and stupid.
“These, bhikkhus, are the five kinds of persons found in the world.”
“Bhikkhus, there are these five kinds of persons found in the world. What five?
(1) “Here, one person violates and then becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder.
(2) “Here, one person violates and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder.
(3) “Here, one person does not violate and yet becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder.
(4) “Here, one person does not violate and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder.
(5) “Here, one person does not violate and does not become remorseful, and understands as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder.
(1) “Bhikkhus, the person among these who violates and then becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder, should be told: ‘Taints born of violation are found in you, and taints born of remorse increase. Please abandon the taints born of violation and dispel the taints born of remorse; then develop your mind and wisdom. In this way you will be exactly the same as the fifth type of person.’
(2) “The person among these who violates and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder, should be told: ‘Taints born of violation are found in you, but taints born of remorse do not increase. Please abandon the taints born of violation, and then develop your mind and wisdom. In this way you will be exactly the same as the fifth type of person.’
(3) “The person among these who does not violate and yet becomes remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder, should be told: ‘Taints born of violation are not found in you, yet taints born of remorse increase. Please dispel the taints born of remorse, and then develop your mind and wisdom. In this way you will be exactly the same as the fifth type of person.’
(4) “The person among these who does not violate and does not become remorseful, and does not understand as it really is the liberation of mind, liberation by wisdom, where these arisen bad unwholesome states of his cease without remainder, should be told: ‘Taints born of violation are not found in you, and taints born of remorse do not increase. Please develop your mind and wisdom. In this way you will be exactly the same as the fifth type of person.’
(5) “Thus, bhikkhus, when persons of these four types are exhorted and instructed by the example of the fifth type of person, they gradually attain the destruction of the taints.”
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. Now on that occasion five hundred Licchavis had assembled at the Sārandada Shrine and were sitting together when this conversation arose: “The manifestation of five gems is rare in the world. What five? The elephant-gem, the horse-gem, the jewel-gem, the woman-gem, and the stewardgem. The manifestation of these five gems is rare in the world.”
Then the Licchavis stationed a man on the road and told him: “Good man, when you see the Blessed One coming, you should inform us.” The man saw the Blessed One coming in the distance, went to the Licchavis, and told them: “Sirs, this Blessed One, the Arahant, the Perfectly Enlightened One is coming. You may go at your own convenience.”
Then the Licchavis approached the Blessed One, paid homage to him, and stood to one side. Standing there, they said to him: “Please, Bhante, let the Blessed One go to the Sārandada Shrine out of compassion.” The Blessed One silently consented. He went to the Sārandada Shrine, sat down on a seat that was prepared, and said to the Licchavis:
“What discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway?”
“Here, Bhante, when we had assembled and were sitting together, this conversation arose ... [He here repeats the entire conversation above.] ... ‘The manifestation of these five gems is rare in the world.’”
“Intent on sensual pleasures, the Licchavis were engaged in a conversation about sensual pleasures! Licchavis, the manifestation of five gems is rare in the world. What five? (1) The manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One is rare in the world. (2) A person who teaches the Dhamma and discipline proclaimed by a Tathāgata is rare in the world. (3) When the Dhamma and discipline proclaimed by a Tathāgata has been taught, a person who understands it is rare in the world. (4) When the Dhamma and discipline proclaimed by a Tathāgata has been taught and understood, a person who practices in accordance with the Dhamma is rare in the world. (5) A grateful and thankful person is rare in the world. Licchavis, the manifestation of these five gems is rare in the world.”
On one occasion the Blessed One was dwelling at Sāketa in the Tikaṇḍakī Grove. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir,” those bhikkhus replied. The Blessed One said this:
“(1) Bhikkhus, it is good for a bhikkhu from time to time to dwell perceiving the repulsive in the unrepulsive. (2) It is good for a bhikkhu from time to time to dwell perceiving the unrepulsive in the repulsive. (3) It is good for a bhikkhu from time to time to dwell perceiving the repulsive in both the unrepulsive and the repulsive. (4) It is good for a bhikkhu from time to time to dwell perceiving the unrepulsive in both the repulsive and the unrepulsive. (5) It is good for a bhikkhu from time to time to dwell equanimous, mindful and clearly comprehending, having turned away from both the repulsive and the unrepulsive.
(1) “And for the sake of what benefit should a bhikkhu dwell perceiving the repulsive in the unrepulsive? ‘Let no lust arise in me toward things provocative of lust!’: for the sake of this benefit a bhikkhu should dwell perceiving the repulsive in the unrepulsive.
(2) “And for the sake of what benefit should a bhikkhu dwell perceiving the unrepulsive in the repulsive? ‘Let no hatred arise in me toward things provocative of hatred!’: for the sake of this benefit a bhikkhu should dwell perceiving the unrepulsive in the repulsive.
(3) “And for the sake of what benefit should a bhikkhu dwell perceiving the repulsive in both the unrepulsive and the repulsive? ‘Let no lust arise in me toward things provocative of lust, and no hatred toward things provocative of hatred!’: for the sake of this benefit a bhikkhu should dwell perceiving the repulsive in both the unrepulsive and the repulsive.
(4) “And for the sake of what benefit should a bhikkhu dwell perceiving the unrepulsive in both the repulsive and the unrepulsive? ‘Let no hatred arise in me toward things provocative of hatred, and no lust toward things provocative of lust!’: for the sake of this benefit a bhikkhu should dwell perceiving the unrepulsive in both the repulsive and the unrepulsive.
(5) “And for the sake of what benefit should a bhikkhu dwell equanimous, mindful and clearly comprehending, having turned away from both the repulsive and the unrepulsive? ‘Let no lust at all arise in me anywhere in any way regard ing things provocative of lust! Let no hatred at all arise in me anywhere in any way regarding things provocative of hatred! May no delusion at all arise in me anywhere in any way regarding things that breed delusion!’: for the sake of this benefit a bhikkhu should dwell equanimous, mindful and clearly comprehending, having turned away from both the repulsive and the unrepulsive.”
“Bhikkhus, one possessing five qualities is deposited in hell as if brought there. What five? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. One possessing these five qualities is deposited in hell as if brought there.
“Bhikkhus, one possessing five [other] qualities is deposited in heaven as if brought there. What five? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. One possessing these five qualities is deposited in heaven as if brought there.”
“Bhikkhus, one should not take as a friend a bhikkhu who possesses five qualities. What five? He instigates work projects; he takes up disciplinary issues; he is hostile toward eminent bhikkhus; he is intent on lengthy and unsettled wandering; he is unable to instruct, encourage, inspire, and gladden one from time to time with a Dhamma talk. One should not take as a friend a bhikkhu who possesses these five qualities.
“Bhikkhus, one should take as a friend a bhikkhu who possesses five [other] qualities. What five? He does not instigate work projects; he does not take up disciplinary issues; he is not hostile toward eminent bhikkhus; he is not intent on lengthy and unsettled wandering; he is able to instruct, encourage, inspire, and gladden one from time to time with a Dhamma talk. One should take as a friend a bhikkhu who possesses these five qualities.”
“Bhikkhus, there are these five gifts of a bad person. What five? He gives casually; he gives without reverence; he does not give with his own hand; he gives what would be discarded; he gives without a view about the returns of giving. These are the five gifts of a bad person.
“Bhikkhus, there are these five gifts of a good person. What five? He gives respectfully; he gives with reverence; he gives with his own hand; he gives what would not be discarded; he gives with a view about the returns of giving. These are the five gifts of a good person.”
“Bhikkhus, there are these five gifts of a good person. What five? He gives a gift out of faith; he gives a gift respectfully; he gives a timely gift; he gives a gift unreservedly; he gives a gift without injuring himself or others.
“(1) Because he has given a gift out of faith, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and he is handsome, attractive, graceful, possessing supreme beauty of complexion. (2) Because he has given a gift respectfully, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and his sons and wives, slaves, servants, and workers are obedient, lend an ear, and apply their minds to understand. (3) Because he has given a timely gift, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and timely benefits come to him in abundance. (4) Because he has given a gift unreservedly, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and his mind inclines to the enjoyment of the five kinds of fine sensual pleasures. (5) Because he has given a gift without injuring himself or others, wherever the result of that gift is produced, he becomes rich, with great wealth and property, and no damage comes to his property from any source, whether from fire, floods, kings, thieves, or displeasing heirs. These are the five gifts of a good person.”
149 (9) Temporarily Liberated (1)
“Bhikkhus, these five things lead to the decline of a temporarily liberated bhikkhu. What five? Delight in work, delight in talk, delight in sleep, delight in company; and he does not review the extent to which the mind is liberated. These five things lead to the decline of a temporarily liberated bhikkhu.
“Bhikkhus, these five things lead to the non-decline of a temporarily liberated bhikkhu. What five? There is no delight in work, no delight in talk, no delight in sleep, no delight in company; and he reviews the extent to which the mind is liberated. These five things lead to the non-decline of a temporarily liberated bhikkhu.”
150 (10) Temporarily Liberated (2)
“Bhikkhus, these five things lead to the decline of a temporarily liberated bhikkhu. What five? Delight in work, delight in talk, delight in sleep, not guarding the doors of the sense faculties, and lack of moderation in eating. These five things lead to the decline of a temporarily liberated bhikkhu.
“Bhikkhus, these five things lead to the non-decline of a temporarily liberated bhikkhu. What five? There is no delight in work, no delight in talk, no delight in sleep, guarding the doors of the sense faculties, and moderation in eating. These five things lead to the non-decline of a temporarily liberated bhikkhu.”