Chakkanipāta
The Book of Sixes
Worthy of Offerings (1)
(A.iii.279)
1. Thus have I heard — at one time the Blessed one was dwelling at Sāvatthi, in Anāthapiṇḍika’s Prince Jeta Grove. Then the Blessed One addressed the monks: “Monks.” “Venerable sir,” those monks replied to the Blessed One. The Blessed said:–
“Endowed with these six things, monks, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an incomparable field of merit for the world. What six? Here, monks, having seen a form with the eye, he is neither pleased nor displeased, but dwells equanimous, mindful, and clearly comprehending. Having heard a sound with the ear, he is neither pleased nor displeased, but dwells equanimous, mindful, and clearly comprehending. Having smelled an odour with the nose, he is neither pleased nor displeased, but dwells equanimous, mindful, and clearly comprehending. Having tasted a flavour with the tongue, he is neither pleased nor displeased, but dwells equanimous, mindful, and clearly comprehending. Having felt a contact with the body, he is neither pleased nor displeased, but dwells equanimous, mindful, and clearly comprehending. Having known an idea with the mind, he is neither pleased nor displeased, but dwells equanimous, mindful, and clearly comprehending. Endowed with these six things, monks, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation. an incomparable field of merit for the world.”
Thus spoke the Blessed One. Elated, those monks delighted in what the Blessed one had said.
Powers
(A.iii.282)
4. “Endowed with these six things, monks, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an incomparable field of merit for the world. What six? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom, he dwells having realised the destruction of the outflows, the stainless liberation of mind, the liberation by wisdom in this very life for himself by direct knowledge. Endowed with these six things, monks, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an incomparable field of merit for the world.”
A Discourse to Mahānāma
(A.iii.284)
10. On one occasion the Blessed One was dwelling about the Sakyans at Kapilavatthu in Nigrodha’s monastery. Then Mahānāma the Sakyan approached the Blessed One, having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one said, Mahānāma the Sakyan said to the Blessed One: “Whoever, venerable sir, is a noble disciple who has gained the fruit and understood this dispensation, how does he abide?”
“Whoever, Mahānāma, is a noble disciple [285] who has gained the fruit and understood this dispensation, often abides in this way. Here, Mahānāma, a noble disciple recollects the Tathāgata: ‘Thus indeed is the Blessed One, worthy,¹ fully enlightened by himself,² endowed with knowledge and conduct,³ fortunate,⁴ knower of the world,⁵ an incomparable trainer of trainable persons,⁶ teacher of gods and human beings,⁷ enlightened,⁸ and blessed.⁹ Therefore, Mahānāma, whenever a noble disciple thus recollects the Tathāgata, on that occasion his mind is not possessed by lust, is not possessed by anger, is not possessed by delusion, but upright and concerned only with the Tathāgata. A noble disciple, Mahānāma, whose mind is upright, gains enthusiasm for the meaning, enthusiasm for the truth, gains delight connected with the Dhamma. Being delighted, joy arises; being joyful, the body is tranquil; the body being tranquil, he feels bliss; the blissful mind becomes concentrated. This, Mahānāma, is called: ‘A noble disciple who dwells attained to harmony among a disharmonious population, who dwells unoppressed among an oppressed population, having entered the stream of the Dhamma, he develops recollection of the Buddha.’
“Again, Mahānāma, a noble disciple recollects the Dhamma: ‘The Dhamma is well-taught by the Blessed One,¹⁰ visible by oneself,¹¹ timeless,¹² inviting investigation,¹³ leading onwards,¹⁴ personally realisable by the wise.¹⁵ Therefore, Mahānāma, whenever a noble disciple thus recollects the Dhamma, on that occasion his mind is not possessed by lust, is not possessed by anger, is not possessed by delusion, but upright and concerned only with the Dhamma. A noble disciple, Mahānāma, whose mind is upright, gains enthusiasm for the meaning, enthusiasm for the truth, gains delight connected with the Dhamma. Being delighted, joy arises; being joyful, the body is tranquil; the body being tranquil, he feels bliss; the blissful mind becomes concentrated. This, Mahānāma, is called: ‘A noble disciple who dwells attained to harmony among a disharmonious population, who dwells unoppressed among an oppressed population [286], having entered the stream of the Dhamma, he develops recollection of the Dhamma.’
“Again, Mahānāma, a noble disciple recollects the Saṅgha: ‘The noble disciples of the Blessed One practise well,¹⁶ they practise with integrity,¹⁷ they practise correctly,¹⁸ they practise properly,¹⁹ that is to say the four pairs of persons, the eight individuals, these noble disciples of the Blessed One are worthy of offerings,²⁰ worthy of hospitality,²¹ worthy of gifts,²² worthy of reverential salutation,²³ an incomparable field of merit for the world.²⁴ Therefore, Mahānāma, whenever a noble disciple thus recollects the Saṅgha, on that occasion his mind is not possessed by lust, is not possessed by anger, is not possessed by delusion, but upright and concerned only with the Saṅgha. A noble disciple, Mahānāma, whose mind is upright, gains enthusiasm for the meaning, enthusiasm for the truth, gains delight connected with the Dhamma. Being delighted, joy arises; being joyful, the body is tranquil; the body being tranquil, he feels bliss; the blissful mind becomes concentrated. This, Mahānāma, is called: ‘A noble disciple who dwells attained to harmony among a disharmonious population, who dwells unoppressed among an oppressed population, having entered the stream of the Dhamma, he develops recollection of the Saṅgha.’
“Again, Mahānāma, a noble disciple recollects his own morality, unbroken, unperforated, spotless, unblemished.²⁵ Therefore, Mahānāma, whenever a noble disciple thus recollects his morality, on that occasion his mind is not possessed by lust, is not possessed by anger, is not possessed by delusion, but upright and concerned only with morality. A noble disciple, Mahānāma, whose mind is upright, gains enthusiasm for the meaning, enthusiasm for the truth, gains delight connected with the Dhamma. Being delighted, joy arises; being joyful, the body is tranquil; the body being tranquil, he feels bliss; the blissful mind becomes concentrated. [287] This, Mahānāma, is called: ‘A noble disciple who dwells attained to harmony among a disharmonious population, who dwells unoppressed among an oppressed population, having entered the stream of the Dhamma, he develops recollection of morality.’
“Again, Mahānāma, a noble disciple recollects his own liberality:²⁶ ‘It is a gain for me, a great gain for me. Among a generation possessed by the stain of meanness, I dwell at home with a mind free from the stain of meanness, freely liberal, open-handed, delighting in relinquishment, devoted to giving and sharing of gifts. Therefore, Mahānāma, whenever a noble disciple thus recollects his liberality, on that occasion his mind is not possessed by lust, is not possessed by anger, is not possessed by delusion, but upright and concerned only with liberality. A noble disciple, Mahānāma, whose mind is upright, gains enthusiasm for the meaning, enthusiasm for the truth, gains delight connected with the Dhamma. Being delighted, joy arises; being joyful, the body is tranquil; the body being tranquil, he feels bliss; the blissful mind becomes concentrated. This, Mahānāma, is called: ‘A noble disciple who dwells attained to harmony among a disharmonious population, who dwells unoppressed among an oppressed population, having entered the stream of the Dhamma, he develops recollection of generosity.’
“Again, Mahānāma, a noble disciple recollects the deities: ‘There are deities of the Four Great Kings, deities of the Thirty-three, the Yāmā deities, the deities of delight, the deities who delight in creation, the deities who delight in the creations of others,²⁷ the Brahma deities,²⁸ and deities superior to these.²⁹ Whatever faith those deities possessed that led to their rebirth there after death, I also possess that kind of faith. Whatever morality those deities possessed that led to their rebirth there after death, I also possess that kind of morality. Whatever learning those deities possessed that led to their rebirth there after death, I also possess that kind of learning. Whatever liberality those deities possessed that led to their rebirth there after death, I also possess that kind of liberality. Whatever wisdom those deities possessed that led to their rebirth there after death, I also possess that kind of wisdom. [288] Therefore, Mahānāma, whenever a noble disciple thus recollects his own faith, morality, learning, liberality, and wisdom, and that of those deities, on that occasion his mind is not possessed by lust, is not possessed by anger, is not possessed by delusion, but upright and concerned only with liberality. A noble disciple, Mahānāma, whose mind is upright, gains enthusiasm for the meaning, enthusiasm for the truth, gains delight connected with the Dhamma. Being delighted, joy arises; being joyful, the body is tranquil; the body being tranquil, he feels bliss; the blissful mind becomes concentrated. This, Mahānāma, is called: ‘A noble disciple who dwells attained to harmony among a disharmonious population,³⁰ who dwells unoppressed among an oppressed population,³¹ having entered the stream of the Dhamma, he develops recollection of the deities.’
“Whoever, Mahānāma, is a noble disciple who has gained the fruit and understood this dispensation, this is how he often abides.”
About the Mahānāma Sutta
The six recollection on the Buddha,Buddha Dhamma, Saṅgha, morality, liberality, and the deities are expounded in the Path of Purification (Visuddhimagga).³² In the footnotes, I summarise the meaning of each in my own words to make it easy to practise these recollections as a meditation method.
Nakula’s Father
(A.iii.295)
16. At one time the Blessed One was dwelling among the Bhaggā at crocodile mountain, in the deer park at Bhesakaḷā grove. Then on one occasion the householder Nakulapitā was ill with a serious disease. Then Nakulamātā said to the householder Nakulapitā: “Do not be anxious about dying, householder. It is painful to die with anxiety. The Blessed One has criticised dying with anxiety. Do not think thus: ‘Nakulamātā will not be able to care for our children and maintain the household after my passing.’ It should not be regarded thus, householder. I am skilled, householder, in spinning cotton and making wool.³³ I am able, householder, after your passing to care for our children [296] and maintain the household. Therefore, householder, do not be anxious about dying. It is painful, householder, to die with anxiety; the Blessed One has criticised dying with anxiety.
“If, householder, you think thus: ‘After my passing Nakulamātā will go to another household.³⁴ It should not be regarded thus, householder. You and I know, householder, that for sixteen years we have lived the celibate life of householders. Therefore, householder, do not be anxious about dying. It is painful, householder, to die with anxiety; the Blessed One has criticised dying with anxiety.
“If, householder, you think thus: ‘After my passing Nakulamātā will not want to visit the Blessed One ³⁵ and the community of monks.’ It should not be regarded thus, householder. After your passing, householder, I will want to visit the Blessed One and the community of monks even more. Therefore, householder, do not be anxious about dying. It is painful, householder, to die with anxiety; the Blessed One has criticised dying with anxiety.
“If, householder, you think thus: ‘After my passing Nakulamātā will not fulfil virtuous behaviour.’ It should not be regarded thus, householder. As far as any white-robed female lay disciples of the Blessed One fulfil virtuous behaviour, I am one of them.³⁶ Whoever has any doubt about this may approach the Blessed One the worthy, Fully Enlightened Buddha who is dwelling among the Bhaggā at crocodile mountain, in the deer park at Bhesakaḷā grove, and ask him about it. Therefore, householder, do not be anxious about dying. [297] It is painful, householder, to die with anxiety; the Blessed One has criticised dying with anxiety.
”If, householder, you think thus: ‘Nakulamātā the householder is not one who can attain serenity of mind.’ It should not be regarded thus, householder. As far as any white-robed female lay disciples of the Blessed One can attain serenity of mind,³⁷ I am one of them. Whoever has any doubt about this may approach the Blessed One the worthy, Fully Enlightened Buddha who is dwelling among the Bhaggā at crocodile mountain, in the deer park at Bhesakaḷā grove, and ask him about it. Therefore, householder, do not be anxious about dying. It is painful, householder, to die with anxiety; the Blessed One has criticised dying with anxiety.
“If, householder, you think thus: ‘Nakulamātā the householder is not well-grounded, has not found a foothold and relief in this Dhamma and discipline, has not crossed over doubt, got rid of confusion, attained assurance, and dwells independent of any other in the dispensation.’ It should not be regarded thus, householder. As far as any white-robed female lay disciples of the Blessed One is well-grounded, has found a foothold, and relief in this Dhamma and discipline, has crossed over doubt, got rid of confusion, attained assurance, and dwells independent of any other in the dispensation, I am one of them.³⁸ Whoever has any doubt about this may approach the Blessed One the worthy, Fully Enlightened Buddha who is dwelling among the Bhaggā at crocodile mountain, in the deer park at Bhesakaḷā grove, and ask him about it. Therefore, householder, do not be anxious about dying. It is painful, householder, to die with anxiety; the Blessed One has criticised dying with anxiety.”
Then as Nakulapitā the householder [298] listened to this exhortation by Nakulamātā his disease was spontaneously cured. That his how Nakulapitā was cured of his disease.³⁹ Then not long after he had recovered, Nakulapitā the householder, leaning on a stick, approached the Blessed One, and having approached, paid homage to the Blessed One, and sat down at one side. As Nakulapitā was sitting there at one side, the Blessed One said to him:–
“It is a gain for you, householder, a great gain for you householder! The householder Nakulamātā has compassion for you, and desires your welfare that she exhorts you and encourages you thus. As far as any of my white-robed female lay disciples fulfils virtuous behaviour, she is one of them. As far as any of my white-robed female lay disciples can attain serenity of mind, she is one of them. As far as any of my white-robed female lay disciples is well-grounded, has found a foothold and relief in this Dhamma and discipline, has crossed over doubt, got rid of confusion, attained assurance, and dwells independent of any other in the dispensation, she is one of them. It is a gain for you, householder, it is a great gain for you householder! That the householder Nakulamātā has compassion for you, and desires your welfare that she exhorts you and encourages you thus.”
The Trainee
(A.iii.330)
31. “These six things, monks, lead to the decline of a monk in training. What six? Delight in work, delight in talk, delight in sleep, delight in socialising, not guarding the sense doors, lack of moderation in eating. These six things, monks, lead to the decline of a monk in training.
“These six things, monks, lead to the non-decline of a monk in training. What six? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in socialising, guarding the sense doors, moderation in eating. These six things, monks, lead to the non-decline of a monk in training.”
The Roots of Contention
(A.iii.334)
36. “These six, monks, are the roots of contention. What six? Here, monks, a monk is angry and resentful. A monk who is angry and resentful, monks, dwells without respect for the teacher and is rebellious, he dwells without respect for the Dhamma and is rebellious, he dwells without respect for the Saṅgha and is rebellious, he does not fulfil the training. A monk, monks, who dwells without respect for the Buddha, Dhamma, and Saṅgha, is rebellious, and does not fulfil the training, instigates contention. When there is contention, that is for the harm of many, for the unhappiness of many, for the loss, harm, and suffering of deities and human beings. If you see, monks, this root of contention in yourselves or in others, you should strive to abandon this evil root of contention. If you do not see, monks this root of contention in yourselves or in others, you should practise so that this evil root of contention does not spring up in the future. [335] Thus this evil root of contention is abandoned, and does not spring up in the future.
“Again, monks, a monk is impudent and arrogant ⁴⁰ … envious and mean … hypocritical and deceitful ⁴¹ … has evil friends and holds wrong-views … is attached to rituals and relinquishes is views with difficulty. A monk who is attached to rituals and relinquishes his views with difficulty, monks, dwells without respect for the teacher and is rebellious, he dwells without respect for the Dhamma and is rebellious, he dwells without respect for the Saṅgha and is rebellious, he does not fulfil the training. A monk, monks, who dwells without respect for the Buddha, Dhamma, and Saṅgha, is rebellious, and does not fulfil the training, instigates contention. When there is contention, that is for the harm of many, for the unhappiness of many, for the loss, harm, and suffering of deities and human beings. If you see, monks, this root of contention in yourselves or in others, you should strive to abandon this evil root of contention. If you do not see, monks this root of contention in yourselves or in others, you should practise so that this evil root of contention does not spring up in the future. Thus this evil root of contention is abandoned, and does not spring up in the future.
“These, monks, are the six roots of contention.”
Kimila
(A.iii.339)
40. Thus have I heard — at one time the Blessed One was dwelling at Kimila in the Nicula Grove.⁴² Then the Venerable Kimila ⁴³ approached the Blessed One, and having approached, sat down at one side. Sitting at one side, the Venerable Kimila said to the Blessed One: “What is the root-cause, what is the reason, venerable sir, that after the passing of Tathāgata, the true Dhamma does not last long?”
“Here, Kimila, after the passing of the Tathāgata, if the monks, nuns, male and female lay disciples live rebellious without reverence for the teacher, live rebellious without reverence for the Dhamma, live rebellious without reverence for the Saṅgha, live rebellious without reverence for the training, live rebellious without reverence for heedfulness, live rebellious without reverence for hospitality. This is the root-cause, the reason, that after the passing of the Tathāgata, the true Dhamma does not last long.”
“What is the root-cause, what is the reason, venerable sir that after the passing of Tathāgata, the true Dhamma lasts long?” “Here, Kimila, after the passing of the Tathāgata, if the monks, nuns, male and female lay disciples live docile with reverence for the teacher, live docile with reverence for the Dhamma, live docile with reverence for the Saṅgha, live docile with reverence for the training, live docile with reverence for heedfulness, live docile with reverence for hospitality. This is the root-cause, the reason, that after the passing of the Tathāgata, the true Dhamma lasts long.”
A Discourse by Mahācunda
(A.iii.355)
46. Thus have I heard — At one time the Venerable Mahācunda was dwelling in the Ceti country at Sayaṃjāti. Then the Venerable Mahācunda addressed the monks: “Friends!” Those monks replied, “Friend,” to the Venerable Mahācunda.” Then the Venerable Mahācunda said this:–
“Herein, friends, the monks who are devoted to the Dhamma disparage the monks who are meditators: ‘These say, “We are meditators, we are contemplatives, we meditate, we contemplate, we strive, we reflect, we cogitate.” ⁴⁴ Why do they meditate? On what do they meditate? How do they meditate? Herein, the monks who are devoted to the Dhamma are not pleased, and the monks who are meditators are not pleased, and they are not practising for the welfare of the many, for the happiness of the many, for the benefit, welfare, and happiness of deities and human beings.
“Herein, friends, the monks who are meditators disparage the monks who are devoted to the Dhamma:⁴⁵ ‘These say, “We are devoted to the Dhamma, we are Dhamma devotees,’ but they are distracted, proud, and vain, talkative, of loose talk, of confused mindfulness, lacking clear comprehension, uncomposed, with wandering minds, their sense-faculties are uncontrolled. Why are they devoted to Dhamma? To what Dhamma are they devoted? How are they devoted to Dhamma?” Here, the monks who are meditators are not pleased, and the monks who are devoted to the Dhamma are not pleased, and they are not practising for the welfare of the many, for the happiness of the many, for the benefit, welfare, and happiness of deities and human beings.
“Herein, friends, the monks who are devoted to the Dhamma praise only those who are devoted to the Dhamma, they do not praise those monks who are meditators. Herein, the monks who are devoted to the Dhamma are not pleased, [356] and the monks who are meditators are not pleased, and they are not practising for the welfare of the many, for the happiness of the many, for the benefit, welfare, and happiness of deities and human beings.
“Herein, friends, the monks who are meditators praise only those who are meditators, not those who are devoted to the Dhamma. Herein, the monks who are meditators are not pleased, and the monks who are devoted to the Dhamma are not pleased, and they are not practising for the welfare of the many, for the happiness of the many, for the benefit, welfare, and happiness of deities and human beings.
“Therefore, friends, you should train yourselves thus: ‘We who are devoted to the Dhamma will praise those monks who are meditators.’ Thus, friends, you should train yourselves. What is the reason for that? It is wonderful, friends, that there are rare individuals in the world who are able to dwell experiencing the deathless element within their own bodies. Therefore, friends, you should train yourselves thus: ‘We who are meditators will praise those monks who are devoted to the Dhamma.’ Thus, friends, you should train yourselves. What is the reason for that? It is wonderful, friends, that there are rare individuals in the world who are able to penetrate the profound meaning of the words with wisdom.”
Visible by Oneself (1)
(A.iii.356)
47. Then the wanderer Moḷiyasīvaka approached the Blessed One, and having approached exchanged friendly greetings. Having exchanged friendly greetings, and engaged in polite conversation he sat down at once side. Sitting at one side Moḷiyasīvaka the wanderer said to the Blessed One: “The Dhamma is visible by oneself,” it is said, venerable sir. In what way, venerable sir, is the Dhamma visible by oneself, timeless, inviting investigation, leading onwards, personally realisable by the wise?” [357]
“Then, Sīvaka, I will answer with a counter-question. Please reply to it as you see fit. What do you think, Sīvaka, when greed is present in you do you know: ‘There is greed in me,’ when greed is not present in you do you know: ‘There is no greed in me’?”
“It is so, venerable sir.”
“Since, Sīvaka, when greed is present in you, you know: ‘There is greed in me,’ when greed is not present in you, you know: ‘There is no greed in me,’ thus Sīvaka the Dhamma is visible by oneself, timeless, inviting investigation, leading onwards, personally realisable by the wise.”
“What do you think, Sīvaka, when anger is present in you do you know: ‘There is anger in me,’ when anger is not present in you do you know: ‘There is no anger in me’?”
“It is so, venerable sir.”
“Since, Sīvaka, when anger is present in you, you know: ‘There is anger in me,’ when anger is not present in you, you know: ‘There is no anger in me,’ thus Sīvaka the Dhamma is visible by oneself, timeless, inviting investigation, leading onwards, personally realisable by the wise.”
“What do you think, Sīvaka, when delusion is present in you do you know: ‘There is delusion in me,’ when delusion is not present in you do you know: ‘There is no delusion in me’?”
“It is so, venerable sir.”
“Since, Sīvaka, when delusion is present in you, you know: ‘There is delusion in me,’ when delusion is not present in you, you know: ‘There is no delusion in me,’ thus Sīvaka the Dhamma is visible by oneself, timeless, inviting investigation, leading onwards, personally realisable by the wise.”
“Excellent, venerable sir, magnificent, venerable sir! It is as if, venerable sir, what was overturned was set upright, what was hidden was revealed, the right way was pointed out to someone who was lost, or a light was lit in the darkness so that those with eyes could see. Thus, the truth has been explained in various ways by venerable sir. I go for refuge to venerable sir, to the Dhamma, and to the Saṅgha of monks. May the Blessed One regard me as a disciple gone to him for refuge from today onwards for as long as I live.” ⁴⁶
A Discourse to Khema
(A.iii.358)
49. At one time the Blessed One was dwelling at Sāvatthi in Prince Jeta’s Grove at the monastery of Anāthapiṇḍika. On that occasion the Venerable Khema and the Venerable Sumana were dwelling at Sāvatthi [359] in the Blind Men’s grove. Then the Venerable Khema and the Venerable Sumana approached the Blessed One, having approached they paid homage to the Blessed One and sat down at one side. Sitting at one side, the Venerable Khema said to the Blessed One:–
“Whoever, venerable sir, is an Arahant with the outflows destroyed, who has lived the holy life, done what should be done, put down the burden, reached his goal, completely destroyed the fetters of existence, and liberated by right knowledge, would it occur to him: ‘There is someone superior to me,’ or ‘There is someone the same as me,’ or ‘There is someone inferior to me’?”
When the Venerable Khema had said this, the teacher approved of it. Then the Venerable Khema, thinking, “The teacher has approved,” rose from his seat, paid homage to the Blessed One, and departed keeping him on his right.
Then, not long after the Venerable Khema had departed, the Venerable Sumana said to the Blessed One:–
“Whoever, venerable sir, is an Arahant with the outflows destroyed, who has lived the holy life, done what should be done, put down the burden, reached his goal, completely destroyed the fetters of existence, and liberated by right knowledge, would it occur to him: ‘There is not anyone superior to me,’ or ‘There is not anyone the same as me,’ or ‘There is not anyone inferior to me’?”
When the Venerable Sumana had said this, the teacher approved of it. Then the Venerable Khema, thinking, “The teacher has approved,” rose from his seat, paid homage to the Blessed One, and departed keeping him on his right.
Then, not long after the Venerable Khema and the Venerable Sumana had departed, the Blessed One said to the monks:– “That, monks, is how the sons of good families declare final knowledge. They state the meaning without personal references.⁴⁷ However, some foolish men here, it seems, declare final knowledge in jest. They will later meet with destruction.”
“Superior, inferior, or the same, with others they do not compare themselves.
Those who have destroyed rebirth and lived the holy life, live free from fetters.”
Hell (1)
(A.iii.432)
81. “Endowed with six things, monks, one is brought to hell as if dragged there. What six? One destroys life, one takes what is not given, one commits sexual misconduct, one tells lies, one has evil wishes, and one holds wrong-views. Endowed with six things, monks, one is brought to hell as if dragged there.
“Endowed with six things, monks, one is brought to heaven as if dragged there. What six? One abstains from destroying life, one abstains from taking what is not given, one abstains from sexual misconduct, one abstains from telling lies, one has few desires, and one holds right-views. Endowed with six things, monks, one is brought to heaven as if dragged there.”
Without Abandoning
(A.iii.438)
89. “Without abandoning these six things, monks, it is impossible to attain right-view. What six? Personality-view, doubt, attachment to rites and rituals, lust leading to the lower realms, anger leading to the lower realms, delusion leading to the lower realms. Without abandoning these six things, monks, it is impossible to attain right-view.
“Having abandoned these six things, monks, it is possible to attain right-view. What six? Personality-view, doubt, attachment to rites and rituals, lust leading to the lower realms, anger leading to the lower realms, delusion leading to the lower realms. Having abandoned these six things, monks, it is possible to attain right-view.”
Appearance
(A.iii.441)
96. “The appearance of six things, monks, is rare in the world. What six? The appearance of a Tathāgata, a Worthy, Fully-Enlightened Buddha is rare in the world. An individual who can teach the teaching of the Dhamma and Discipline set forth by a Tathāgata is rare in the world. Rebirth in the realm of the Noble Ones is rare in the world. Having unimpaired sense faculties is rare in the world. Having lucid (ajaḷatā)⁴⁸ and clear enunciation (aneḷamūgatā)⁴⁹ is rare in the world. Having the desire for wholesome things is rare in the world. The appearance of six things, monks, is rare in the world.
Benefits
(A.iii.441)
97. “Monks, these are six benefits of realising the fruition of Stream-winning. What six? One is stable in the true Dhamma, one is incapable of decline, there is a limit to one’s suffering, one is endowed with knowledge not shared by others, one has clearly seen causation, one has clearly seen the causality of phenomena. Monks, these are six benefits of realising the fruition of Stream-winning.”
Tapussa
(A.iii.450)
119. “Endowed with six things, monks, the householder Tapussa ⁵⁰ has attained certainty about the Tathāgata, and become a seer of the deathless one who lives having realised the deathless. What six? [451] Unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Saṅgha, noble morality, noble knowledge, and noble liberation. Endowed with six things, monks, the householder Tapussa has attained certainty about the Tathāgata, and become a seer of the deathless one who lives having realised the deathless. What six? [451] Unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Saṅgha, noble morality, noble knowledge, and noble liberation.”
Bhallika and Others
(A.iii.451)
120-139. “Endowed with six things, monks, the householder Bhallika has attained certainty about the Tathāgata, and become a seer of the deathless one who lives having realised the deathless ⁵¹ … the householder Sudatta Anāthapiṇḍika … the householder Citta of Macchikāsaṇḍa … the householder Hatthaka of Āḷavaka … Mahānāma the Sakyan … the householder Ugga of Vesāli … the householder Uggata … Sūrambaṭṭha … Jīvaka Komārabhacca … the householder Nakulapitā … the householder Tavakaṇṇika … the householder Pūraṇa … the householder Isidatta … the householder Sandhāna … the householder Vicaya … the householder Vijayamāhika … the householder Meṇḍaka … the lay disciple Vāseṭṭha … the lay-disciple Ariṭṭha … the lay-disciple Sāragga.⁵² Unwavering confidence in the Buddha, unwavering confidence in the Dhamma, unwavering confidence in the Saṅgha, noble morality, noble knowledge, and noble liberation.”
Notes:
1. Worthy (arahaṃ) due to having destroyed greed, hatred, and delusion. Among all living beings who are worthy of offerings, hospitality, and reverential salutation, he is the most praiseworthy.
2. Fully Enlightened (sammāsambuddho). There is no defect in his knowledge, which is perfect in all respects. Whatever can be known and understood by any living being, he has realised it. Whatever mystic powers can be attained, such as the recollection of previous lives, or knowing the potential of others and their destinies, he has perfected that knowledge to a greater extent than any disciple. He is perfectly (sammā) awakened (buddho) by himself (sam), without the aid of a teacher. Although he had teachers of secular skills and meditative states, he discovered the Four Noble Truths by his own efforts, and taught the way for others to realise them.
3. He is endowed with (sampanno) knowledge (vijjā) and conduct (caraṇa), without any defect in his bodily, verbal, or mental actions. With great compassion he teaches others, with kindness whenever possible, but with strictness too whenever necessary.
4. He is fortunate (sugato) because of having gone (gata) well (su) to the best destiny, that is he has attained nibbāna and final release from the cycle of rebirth. In another sense, it means that his speech is well-spoken (sugato) because it always true and beneficial, even if it is sometimes displeasing to others. Mostly it is pleasing and beneficial. He abstains from speech if he sees that it will be of no benefit.
5. Knower of the world (lokavidū). In some contexts, “the world” refers to the five aggregates. These he knows thoroughly, the causes for their arising, their cessation, and the way leading to their cessation. In another context he knows the heavens and hells, the realms of the hungry ghosts, and all other realms of existence. He knows too, the path of practice leading to those existences. He also knows the spatial world of the sun and moon, the stars and galaxies (cakkavaḷa), and the dark spaces between them.
6. He is the incomparable (anuttaro) guide or charioteer (sāratthi) of trainable (damma) persons (purisa). Here, “purisa” means not only men, but also women, children, deities, and other living beings. There were some who met the Buddha who were untrainable, such as heretics like Makkali Gosala, or Devadatta’s father, King Suppabuddha, but he was able to train even Devadatta to some extent so that in the distant future he will become a Solitary Buddha. If some proved to be untrainable, the Buddha no longer spoke to them. See the Kesi Sutta.
7. He is the teacher (satthā) of gods (deva) and human beings (manussānaṃ). There are many discourses given by the Buddha to his monastic disciples, lay supporters, recluses and wanderers, Brahmins and kings, even some were given to children. Many more were given to deities and Brahmas who were in the habit of visiting him during the night after the monks had retired to their quarters. The Maṅgala Sutta, the Sakkapañha Sutta, and the Hemavata Sutta are examples of well-known discourses given to deities.
8. He is awakened (Buddho) to the truth, having woken from the slumber of delusion. He was dedicated to wakefulness, sleeping only one hour a night. After the lay disciples had returned to their homes, he would exhort the monks. After the monks had retired to their quarters to meditate or sleep, he taught any deities who came to visit him. After they had left, he practised walking meditation. Only then did he lie down mindfully to sleep for an hour before waking in the early hours of the morning to practice the meditation on great compassion, surveying the world with his divine-eye to see who would benefit from hearing the Dhamma.
9. He is blessed (Bhagavā) in having accomplished all attainments, enjoying the greatest reverence, endowed with excellent physical strength and health, provided with the best requisites, having eighty great disciples, and he is completely self-assured and fearless no matter what kind of assembly he enters. To recollect the Buddha’s virtues, one should recite the full passage, “Itipi so Bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho Bhagavā”ti. After memorising the words, one should learn the meaning of each, then reflect for a moment on each word while reciting slowly: “Arahaṃ … sammāsambuddho … vijjācaraṇasampanno … etc., until one particular attribute becomes clear to the mind, then reflect more deeply on that before continuing to repeat the entire passage.
10. The Dhamma is well-taught (svākkhāto), in detail and specific to the occasion or to individuals in the audience. It is good in the beginning, good in the middle, and good at the end. In the beginning, the benefits of donation (dāna) and morality (sīla) are taught, then the development of concentration (samādhi), culminating with wisdom (paññā) or insight knowledge (vipassanā-ñāṇa), which leads to liberation (vimutti). A typical discourse such as the Maṅgala Sutta begins with the benefits of avoiding fools and cultivating good friendship by associating with the wise and honouring those worthy of respect. It then extols the benefits of wholesome deeds such as learning knowledge and acquiring practical skills, pleasant speech, supporting one’s parents, wife, and children, practising charity, blameless livelihood, and abstaining from intoxicants. In the middle, it teaches mental cultivation through the practice of reverence, humility, contentment, and gratitude. In the end it encourages listening to and discussing the Dhamma, visiting the monks, and culminates with gaining insight into the four noble truths, which is wisdom.
11. It is visible by oneself (sandiṭṭhiko), without accepting teachings merely by hearsay. The Buddha’s teaching always stresses the importance of personal realisation. After listening to discourses, reading books, or discussing the teachings with the learned, one must practise meditation and other wholesome deeds such as morality, charity, reverence, solitude, contentment, patience, etc., in order to see their benefits through direct experience.
12. Timeless (akāliko), means that the benefits follow immediately. The realisation of nibbāna may be far away for most of us, but at the very moment that one relinquishes lust, anger, or other unwholesome mental states, suffering ceases immediately. It is called momentary nibbāna (tadaṅga nibbāna). Anyone who practises the Dhamma respectfully can experience this temporary cessation of suffering. Furthermore, on attaining the path of Stream-winning, the fruition follows at once. The ardent meditator who gains this stage does not need to wait until after death to experience the bliss of nibbāna, but enjoys it at once. Thereafter, if the meditator develops concentration again, he or she can attain the fruition stage for longer and longer periods. As explained above, the Stream-winner can gain mental serenity very often by reflecting on the virtues of the Buddha, Dhamma, and Saṅgha, on his or her morality, liberality, or the virtues of the deities. Ordinary persons (puthujjana) will have to make a concerted effort to cultivate this wholesome concentration, but for the Noble Ones it is very easy.
13. Inviting investigation (ehipassiko), means that it is openly visible, not hidden, and because it is pure and precious like gold. The Buddha does not have the closed fist of those who expound an esoteric doctrine. Those who find it, have no wish to hide it and keep it to themselves like a secret treasure, as it is available to anyone who is willing to make a thorough and impartial investigation. The more people who come and see this excellent teaching, the more it will spread, like a candle light that can be shared with an entire village, by lighting one candle or many candles from another.
14. Leading onwards (opaneyyiko), means that one progresses on the path in stages. After first gaining faith in the special qualities of the Buddha, Dhamma, and Saṅgha, one strives to practise the teaching, and gains further benefits. Faith consequently grows, and one practises with increased enthusiasm and diligence. It is a virtuous circle, leading onwards to ever deeper insights and greater bliss.
15. Personally (paccattaṃ) realisable (veditabbo) by the wise (viññūhi), means that insight knowledge cannot be shared with others. A learned person or an experienced meditator can teach the right method to others, but the listeners need to practise it properly. If they do not practise it properly, they are unable to gain realisation. Saying is easy, but doing is difficult. Only the wise do the hard work needed. One who wishes to recollect the Dhamma should memorise the entire passage: “Svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti,” learn the meaning of each term, and reflect on them as for the recollection of the Buddha’s qualities.
16. The noble disciples of the Blessed One practise well (suppaṭipanno), means that they diligently fulfil all eight factors of the path — right-view, right-thought … right-concentration — and attain the goal. N.B. The ariyasaṅgha may be monks, nuns, novices, or lay disciples living the household life. The ordained Saṅgha who wear the yellow robes are the conventional Saṅgha (samutti saṅgha) only. When making offerings, showing reverence, and so forth, one should focus on the virtues of the Noble Saṅgha, overlooking any faults that ordinary ordained Saṅgha may have.
17. They practise with integrity (ujuppaṭipanno), means they are straightforward, and upright, not crooked or devious. As it says in the Metta Sutta: “Sakko ujū ca, suhujū ca,” which means able, upright, perfectly upright (even in thought).
18. They practise correctly (ñāyappaṭipanno), means that they attain the right method (ñāyassa adhigamāya), keeping the mental faculties in perfect balance, with faith balanced by wisdom, effort balanced by tranquillity, and mindfulness firmly established.
19. They practise properly (sāmīcippaṭipanno). That is to say (yadidaṃ) the four pairs (yugāni) of persons (purisa), the eight (aṭṭha) individuals (puggalā). The moment of attaining each of the four paths (magga) is immediately followed by each the four respective fruits (phala). After attaining the path of Stream-winning, the fruition of Stream-winning follows it immediately. The path is not thereafter attained again, but the fruition can be attained repeatedly later whenever the Stream-winner develops concentration and resolves to enjoy fruition. The Stream-winner can forgo that bliss, and strive for the higher path. Therefore, there are four pairs and eight individuals. The Visuddhimagga groups these four virtues of the Saṅgha into one.
20. Worthy of offerings (āhuneyyo), means worthy of sacrifice, worship, veneration, and invitation to accept the requisites. Because the Noble Ones are not greedy or avaricious, they accept only what is allowable and appropriate if and when invited. They take little and give a lot.
21. Worthy of hospitality (pāhuneyyo), means they are worthy of inviting to one’s house, preparing a seat, giving drinking water, etc.
22. Worthy of gifts (dakkhiṇeyyo), means that gifts given to them bear abundant fruit. As expounded in the Dakkhiṇāvibhaṅga Sutta (M.iii.252), gifts to Noble Ones bring immeasurable results.
“Herein, Ānanda, a gift given to an animal can be expected to yield 100 times (sataguṇā) the result, to an unvirtuous ordinary person 1,000 times the result, to a virtuous ordinary person 100,000 times the result, to an outsider who is free from lust 1,000,000,000,000 times (koṭisatasahassaguṇā) the result, gifts given to one who is striving for the attainment of Stream-winning can be expected to yield immeasurable results, so what can be said about gifts to a Stream-winner, one striving for Once-returning, a Once-returner, one striving for Non-returning, a Non-returner, one striving for Arahantship, or an Arahant? What can be said about gifts given to a Solitary Buddha or a Tathāgata?”
23. Worthy of reverential salutation (añjalikaṇīyo), means to show due respect by joining the palms in front of one’s face. (The Visuddhimagga says placing them above the head. The way of showing reverence varies across different cultures).
24. An incomparable (anuttaraṃ) field (khettaṃ) of merit (puñña) for the world (lokassā). Performing meritorious deeds is like planting seeds. If the soil is fertile, and if it rains well, the harvest will be good. One who wishes to recollect the Saṅgha should memorise the entire passage: “Suppaṭipanno Bhagavato sāvakasaṅgho, ujuppaṭipanno Bhagavato sāvakasaṅgho, ñāyappaṭipanno Bhagavato sāvakasaṅgho, sāmīcippaṭipanno Bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa Bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti,” learn the meaning of each term, and reflect on them as for the recollection of the qualities of the Buddha or Dhamma.
25. The Noble Ones keep the five precepts automatically as their morality is stable. Ordinary persons who undertaking the five precepts break them easily if they are not also well-trained in mindfulness.
26. Liberality (cāga) is lack of meanness (macchariya). The Noble Ones willingly share with others, and are free from meanness, which can drag one to the lower realms. “Endowed with five things, monks, one falls into hell as if taken and thrown there. What five? Meanness about dwellings, meanness about supporters, meanness about gains, meanness about virtues, meanness about the Dhamma.” (A.iii.266)
27. The deities of the six sensual realms: Cātumahārājikā, Tāvatiṃsā, Yāmā, Tusitā, Nimmānaratino, Paranimmitavasavattino. See the 31 Planes of Existence.
28. The deities of the Brahma realms reached by practising absorption on forms (rūpajhāna).
29. The deities of the formless realms reached by the formless absorptions (arūpajhāna).
30. This generation (pajāya) frequently come into conflict (visamagatāya) due to defective morality. The Noble Ones dwell without coming into conflict with anyone.
31. This generation are constantly oppressed by greed, ill-will, envy, and meanness. The Noble Ones dwell without excessive greed, and so usually dwell free from the fear and anxiety that plague ordinary persons.
33. The Commentary glosses: “Having sheared goats or sheep, having carded the fleece, makes wool.” (Veṇiṃ olikhitunti eḷakalomāni kappetvā vijaṭetvā veṇiṃ kātuṃ).
34. Commentary glosses: “Take another husband.” (Aññaṃ gharaṃ gamissatīti aññaṃ sāmikaṃ gaṇhissati).
35. Literally “to see” (dassana), but “visit” is more appropriate in this context.
36. This is a declaration of her attainment of Stream-winning, calling the Blessed One as a witness. Her husband might have entertained some doubts whether her morality was temporary or stable, so she made this asseveration of truth (saccakiriyaṃ kātuṃ) to remove any doubts that he might have. Bhikkhu Bodhi comments that including “After my passing,” here is an error, but I think it is not. If she was not a Stream-winner, she might fulfil the precepts only while her husband was alive to protect her, but after his passing might fall away from virtue without his support.
37. Any Stream-winner can easily obtain absorption by contemplating the virtues of the Triple Gem: “Iti pi so Bhagavā … etc.
38. Again, Nakulamātā makes an asseveration of truth by declaring her attainment of Stream-winning, calling the Blessed One as a witness.
39. There are several other examples in the texts of an act of truth curing disease. The Aṅgulimāla Paritta is one used to relieve a difficult childbirth, and other Paritta discourses also use the power of asserting the truth for protection from danger. The Suvaṇṇasāma Jātaka is another example of curing disease in this way.
40. Bhikkhu Bodhi translates these two terms as “is a denigrator and insolent.” The Commentary glosses: Makkhīti paresaṃ guṇamakkhanalakkhaṇena makkhena samannāgato, which translates as smearing over to conceal the virtues of others. In the Mahāsi Sayādaw’s Discourse on the Sallekha Sutta, Makkha is translated as ingratitude, while Paḷāsa is translated as arrogance. I understand them as two sides of the same coin. One who is ungrateful and impudent to his or her teacher, under-estimates the benefit derived from others and over-estimates his or her own intelligence.
41. Bhikkhu Bodhi translates these two terms as “crafty and hypocritical,” reversing the order.
42. A species of tree native to the wetlands in southern Asia — Barringtonia acutangula.
43. Kimbila in other texts, but no variant reading is given here in the Burmese Tipiṭaka. See the article on Kimbila in the Dictionary of Pāli Proper Names for details.
44. The distinction in the meaning of the different words used (jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti) is difficult to translate, but the use of many verbs is meant to disparage.
45. Devoted to the Dhamma (dhammayoga), i.e. students of the Dhamma, experts in the Dhamma. Since the time of the Buddha, the Pāḷi texts were passed down by oral tradition. The Venerable Ānanda memorised all of the discourses given by the Buddha, and the Venerable Upāli was an expert in the Vinaya rules. Three months after the Buddha’s passing away, five hundred Arahants met to rehearse the texts, when Mahākassapa questioned the Venerable Ānanda on the Dhamma, and questioned the Venerable Upāli on the Vinaya.
46. The full name is the Paṭhama Sandiṭṭhika Sutta. The Dutiya Sandiṭṭhika Sutta, which follows it, is very similar, but given to a certain Brahmin.
47. A monk or nun who declares final knowledge (or any superior human state), knowing it to be false is defeated. If it is true, there is an offence to be confessed. The Noble Ones are typically very modest about their attainments. If anyone boasts about attainments, they may be deluded or corrupt. Be wary of teachers who make claims or inferences regarding special attainments.
48. The PTS dictionary and the Aṅguttaranikāya Commentary are of no help here.
49. Bhikkhu Bodhi translates this phrase as “Being intelligent and astute.”
50. He and Bhallika were the first to take refuge in the Buddha before the Saṅgha was formed.
51. These eminent lay disciples had all attained at least to Stream-winning, and praised by the Buddha for their special virtues.
52. The Burmese text gives a variant reading of Sādatto, but I could find no reference to either name in the Dictionary of Pāli Proper Names.