21 (1) Sāmaka
On one occasion the Blessed One was dwelling among the Sakyans at Sāmagāmaka near the lotus pond. Then, when the night had advanced, a certain deity of stunning beauty, illuminating the entire lotus pond, approached the Blessed One, paid homage to him, stood to one side, and said to the Blessed One:
“Bhante, there are these three qualities that lead to the decline of a bhikkhu. What three? (1) Delight in work, (2) delight in talk, and (3) delight in sleep. These are the three qualities that lead to the decline of a bhikkhu.”
This is what that deity said. The Teacher agreed. Then that deity, thinking, “The Teacher agrees with me,” paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: “Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire lotus pond, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these three qualities that lead to the decline of a bhikkhu. What three? Delight in work, delight in talk, and delight in sleep. These are the three qualities that lead to the decline of a bhikkhu.’ This is what that deity said. Having said this, that deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.
“It is, bhikkhus, a misfortune and loss for those of you whom even the deities know are declining in wholesome qualities.1288
“I will teach, bhikkhus, another three qualities that lead to decline. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied.
The Blessed One said this: [310] “And what, bhikkhus, are the three [other] qualities that lead to decline? (4) Delight in company, (5) being difficult to correct, and (6) bad friendship. Those are the three [other] qualities that lead to decline.
“Bhikkhus, all those in the past who declined in wholesome qualities declined because of these six qualities. All those in the future who will decline in wholesome qualities will decline because of these six qualities. And all those at present who are declining in wholesome qualities are declining because of these six qualities.”
22 (2) Non-Decline
“Bhikkhus, I will teach you these six qualities that lead to non-decline. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, are the six qualities that lead to non-decline? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, being easy to correct, and good friendship. These are the six qualities that lead to non-decline.
“Bhikkhus, all those in the past who did not decline in wholesome qualities did not decline because of these six qualities. All those in the future who will not decline in wholesome qualities will not decline because of these six qualities. And all those at present who are not declining in wholesome qualities are not declining because of these six qualities.”
23 (3) Peril
(1) “Bhikkhus, ‘peril’ is a designation for sensual pleasures. (2) ‘Suffering’ is a designation for sensual pleasures. (3) ‘Disease’ is a designation for sensual pleasures. (4) ‘Boil’ [311] is a designation for sensual pleasures. (5) ‘Tie’ is a designation for sensual pleasures. (6) ‘Swamp’ is a designation for sensual pleasures.
“And why, bhikkhus, is ‘peril’ a designation for sensual pleasures? One excited by sensual lust, bound by desire and lust, is not freed from the perils pertaining to the present life or from the perils pertaining to future lives; therefore ‘peril’ is a designation for sensual pleasures.
“And why is ‘suffering’ … ‘disease’ … ‘boil’ … ‘tie’ … ‘swamp’ a designation for sensual pleasures? One excited by sensual lust, bound by desire and lust, is not freed from the swamps pertaining to the present life or from the swamps pertaining to future lives; therefore ‘swamp’ is a designation for sensual pleasures.”
Peril, suffering, and disease,
a boil, a tie, and a swamp:
these describe the sensual pleasures
to which the worldling is attached.
Having seen the peril in clinging
as the origin of birth and death,
being liberated by non-clinging
in the extinction of birth and death,
those happy ones have attained security;
they have reached nibbāna in this very life.
Having overcome all enmity and peril,
they have transcended all suffering.1289
24 (4) Himalayas
“Bhikkhus, possessing six qualities, a bhikkhu might split the Himalayas, the king of mountains,1290 how much more then vile ignorance! What six? Here, a bhikkhu is (1) skilled in the attainment of concentration; (2) skilled in the duration of concentration; (3) skilled in emergence from concentration; (4) skilled in fitness for concentration; (5) skilled in the area of concentration; and (6) skilled in resolution regarding concentration.1291 [312] Possessing these six qualities, a bhikkhu might split the Himalayas, the king of mountains, how much more then vile ignorance!”
“Bhikkhus, there are these six subjects of recollection.1292 What six?
(1) “Here, bhikkhus, a noble disciple recollects the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. ‘Greed,’ bhikkhus, is a designation for the five objects of sensual pleasure. Having made this a basis,1293 some beings here are purified in such a way.
(2) “Again, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … some beings here are purified in such a way.
(3) “Again, a noble disciple recollects the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ When [313] a noble disciple recollects the Saṅgha, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … some beings here are purified in such a way.
(4) “Again, a noble disciple recollects his own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … some beings here are purified in such a way.
(5) “Again, a noble disciple recollects his own generosity thus: ‘It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … some beings here are purified in such a way.
(6) “Again, a noble disciple recollects the deities thus: ‘There are devas [ruled by] the four great kings, Tāvatiṃsa devas, Yāma devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas [314] of Brahmā’s company, and devas still higher than these. I too have such faith as those deities possessed, because of which, when they passed away here, they were reborn there; I too have such virtuous behavior … such learning … such generosity … such wisdom as those deities possessed, because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. ‘Greed,’ bhikkhus, is a designation for the five objects of sensual pleasure. Having made this a basis, too, some beings here are purified in such a way.
“These, bhikkhus, are the six subjects of recollection.”
26 (6) Kaccāna
There the Venerable Mahākaccāna addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied.
The Venerable Mahākaccāna said this:
“It’s astounding and amazing, friends, that the Blessed One,
the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the opening in the midst of confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna, that is, the six subjects of recollection.1294 What six?
(1) “Here, friends, a noble disciple recollects the Tathāgata thus: ‘The Blessed One is an arahant … the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust, hatred, [315] or delusion; on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. ‘Greed,’ friends, is a designation for the five objects of sensual pleasure. This noble disciple dwells with a mind entirely like space: vast, exalted, measureless, without enmity and ill will. Having made this a basis, some beings here become pure in such a way.1295
(2) “Again, a noble disciple recollects the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … some beings here become pure in such a way.
(3) “Again, a noble disciple recollects the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way … the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … [316] … some beings here become pure in such a way.
(4) “Again, a noble disciple recollects his own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … some beings here become pure in such a way.
(5) “Again, a noble disciple recollects his own generosity thus: ‘It is truly my good fortune … that in a population obsessed by the stain of miserliness, I dwell with a mind devoid of the stain of miserliness … delighting in giving and sharing.’ When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed … beings here become pure in such a way.
(6) “Again, a noble disciple recollects the deities thus: ‘There are devas [ruled by] the four great kings … [317] … I too have such faith … such virtuous behavior … such learning … such generosity … such wisdom as those deities possessed, because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight. He has departed from greed, freed himself from it, emerged from it. ‘Greed,’ friends, is a designation for the five objects of sensual pleasure. This noble disciple dwells with a mind entirely like space: vast, exalted, measureless, without enmity and ill will. Having made this a basis, too, some beings here become pure in such a way.
“It’s astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the opening in the midst of confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna, that is, the six subjects of recollection.”
27 (7) Occasion (1)
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, how many proper occasions are there for going to see an esteemed bhikkhu?”1296
“There are, bhikkhu, these six proper occasions for going to see an esteemed bhikkhu. What six?
(1) “Here, bhikkhu, when a bhikkhu’s mind is obsessed and oppressed by sensual lust, and he does not understand as it really is the escape from arisen sensual lust, on that occasion he should approach an esteemed bhikkhu and say to him: ‘Friend, my mind is obsessed and oppressed by sensual lust, [318] and I do not understand as it really is the escape from arisen sensual lust. Please teach me the Dhamma for abandoning sensual lust.’ The esteemed bhikkhu then teaches him the Dhamma for abandoning sensual lust. This is the first proper occasion for going to see an esteemed bhikkhu.
(2) “Again, when a bhikkhu’s mind is obsessed and oppressed by ill will, and he does not understand as it really is the escape from arisen ill will, on that occasion he should approach an esteemed bhikkhu and say to him: ‘Friend, my mind is obsessed and oppressed by ill will….’ The esteemed bhikkhu then teaches him the Dhamma for abandoning ill will. This is the second proper occasion for going to see an esteemed bhikkhu.
(3) “Again, when a bhikkhu’s mind is obsessed and oppressed by dullness and drowsiness, and he does not understand as it really is the escape from arisen dullness and drowsiness, on that occasion he should approach an esteemed bhikkhu and say to him: ‘Friend, my mind is obsessed and oppressed by dullness and drowsiness….’ The esteemed bhikkhu then teaches him the Dhamma for abandoning dullness and drowsiness. This is the third proper occasion for going to see an esteemed bhikkhu.
(4) “Again, when a bhikkhu’s mind is obsessed and oppressed by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, on that occasion he should approach an esteemed bhikkhu and say to him: ‘Friend, my mind is obsessed and oppressed by restlessness and remorse….’ [319] … The esteemed bhikkhu then teaches him the Dhamma for abandoning restlessness and remorse. This is the fourth proper occasion for going to see an esteemed bhikkhu.
(5) “Again, when a bhikkhu’s mind is obsessed and oppressed by doubt, and he does not understand as it really is the escape from arisen doubt, on that occasion he should approach an esteemed bhikkhu and say to him: ‘Friend, my mind is obsessed and oppressed by doubt, and I do not understand as it really is the escape from arisen doubt. Please teach me the Dhamma for abandoning doubt.’ The esteemed bhikkhu then teaches him the Dhamma for abandoning doubt. This is the fifth proper occasion for going to see an esteemed bhikkhu.
(6) “Again, when a bhikkhu does not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints,1297 on that occasion he should approach an esteemed bhikkhu and say to him: ‘Friend, I do not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints. Please teach me the Dhamma for the destruction of the taints.’ The esteemed bhikkhu then teaches him the Dhamma for the destruction of the taints. This is the sixth proper occasion for going to see an esteemed bhikkhu.
“These, bhikkhu, are the six proper occasions for going to see an esteemed bhikkhu.” [320]
28 (8) Occasion (2)
On one occasion a number of elder bhikkhus were dwelling at Bārāṇasī in the deer park at Isipatana. Then, after their meal, on returning from their alms round, those elder bhikkhus assembled and were sitting together in the pavilion hall when this conversation arose among them: “What, friends, is the proper occasion for going to see an esteemed bhikkhu?”
When this was said, one bhikkhu told those elders: “Friends, after his meal, when an esteemed bhikkhu has returned from his alms round, washed his feet, and is sitting with his legs crossed, holding his body straight, having established mindfulness before him: that is the proper occasion for going to see him.”
When he had spoken, another bhikkhu told him: “Friend, that isn’t the proper occasion for going to see an esteemed bhikkhu. After his meal, when an esteemed bhikkhu has returned from his alms round, washed his feet, and is sitting with his legs crossed, holding his body straight, having established mindfulness before him, his fatigue on account of his walking [for alms] and his meal has not yet subsided. Therefore that is not the proper occasion for going to see him. But in the evening, when an esteemed bhikkhu has emerged from seclusion and is sitting in the shade of his dwelling with his legs crossed, holding his body straight, having established mindfulness before him: that is the proper occasion for going to see him.”
When he had spoken, another bhikkhu told him: “Friend, that isn’t the proper occasion for going to see an esteemed bhikkhu. [321] In the evening, when an esteemed bhikkhu has emerged from seclusion and is sitting in the shade of his dwelling with his legs crossed, holding his body straight, having established mindfulness before him, the object of concentration that he attended to during the day is still present to him.1298 Therefore that is not the proper occasion for going to see him. But when an esteemed bhikkhu has risen as the night begins to fade and is sitting with his legs crossed, holding his body straight, having established mindfulness before him: that is the proper occasion for going to see him.”
When he had spoken, another bhikkhu told him: “Friend, that isn’t the proper occasion for going to see an esteemed bhikkhu. When an esteemed bhikkhu has risen as the night begins to fade and he is sitting with his legs crossed, holding his body straight, having established mindfulness before him, on that occasion his body is fresh; it is easy for him to attend to the teaching of the Buddhas. Therefore that is not the proper occasion for going to see him.”
When this was said, the Venerable Mahākaccāna said to those elder bhikkhus: “Friends, in the presence of the Blessed One I heard and learned this:
“‘There are, bhikkhu, these six proper occasions for going to see an esteemed bhikkhu. What six? (1) Here, bhikkhu, when a bhikkhu’s mind is obsessed and oppressed by sensual lust … [as in 6:27] [322] … (2) … obsessed and oppressed by ill will … (3) … obsessed and oppressed by dullness and drowsiness … (4) … obsessed and oppressed by restlessness and remorse … (5) … obsessed and oppressed by doubt … (6) … when a bhikkhu does not know and see what object to rely on and attend to in order to attain the immediate destruction of the taints…. The esteemed bhikkhu then teaches him the Dhamma for the destruction of the taints. This is the sixth proper occasion for going to see an esteemed bhikkhu.’
“Friends, in the presence of the Blessed One I heard and learned this: ‘These, bhikkhu, are the six proper occasions for going to see an esteemed bhikkhu.’”
29 (9) Udāyī
Then the Blessed One addressed the Venerable Udāyī: “Udāyī, how many subjects of recollection are there?”
When this was said, the Venerable Udāyī was silent. A second time … A third time the Blessed One addressed the Venerable Udāyī: “Udāyī, how many subjects of recollection are there?” And a third time the Venerable Udāyī was silent.
Then the Venerable Ānanda said to the Venerable Udāyī: “The Teacher is addressing you, friend Udāyī.”
“I heard him, friend Ānanda. [323]
“Here, Bhante, a bhikkhu recollects his manifold past abodes, that is, one birth, two births … [as in 6:2] … Thus he recollects his manifold past abodes with their aspects and details. This, Bhante, is a subject of recollection.”
Then the Blessed One addressed the Venerable Ānanda: “I knew, Ānanda, that this hollow man Udāyī does not devote himself to the higher mind.1299 How many subjects of recollection are there, Ānanda?”
“There are, Bhante, five subjects of recollection. What five?
(1) “Here, Bhante, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ This subject of recollection, developed and cultivated in this way, leads to a happy dwelling in this very life.1300
(2) “Again, Bhante, a bhikkhu attends to the perception of light; he focuses on the perception of day thus: ‘As by day, so at night; as at night, so by day.’ Thus, with a mind that is open and uncovered, he develops a mind imbued with luminosity.1301 This subject of recollection, developed and cultivated in this way, leads to obtaining knowledge and vision.
(3) “Again, Bhante, a bhikkhu reviews this very body upward from the soles of the feet, downward from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ This subject of recollection, developed and cultivated in this way, leads to abandoning sensual lust.
(4) “Again, Bhante, suppose a bhikkhu were to see a corpse thrown aside in a charnel ground, one, two, [324] or three days dead, bloated, livid, and festering. He compares his own body with it thus: ‘This body, too, is of the same nature; it will be like that; it is not beyond that.’1302 Or suppose he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of living beings. He compares his own body with it thus: ‘This body, too, is of the same nature; it will be like that; it is not beyond that.’ Or suppose he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together with sinews … a fleshless skeleton smeared with blood, held together with sinews … a skeleton without flesh and blood, held together with sinews … disconnected bones scattered in all directions: here a handbone, there a footbone, here a shinbone, there a thighbone, here a hipbone, there a backbone, and there the skull. He compares his own body with it thus: ‘This body, too, is of the same nature; it will be like that; it is not beyond that.’ Or suppose he were to see a corpse thrown aside in a charnel ground, bones bleached white, the color of shells … bones heaped up, more than a year old … bones rotted, crumbled to dust. He compares his own body with it thus: [325] ‘This body, too, is of the same nature; it will be like that; it is not beyond that.’ This subject of recollection, developed and cultivated in this way, leads to the uprooting of the conceit ‘I am.’
(5) “Again, Bhante, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. This subject of recollection, developed and cultivated in this way, leads to the penetration of numerous elements.1303
“These, Bhante, are the five subjects of recollection.”
“Good, good, Ānanda! Therefore, Ānanda, remember this sixth subject of recollection, too.
(6) “Here, ever mindful a bhikkhu goes forward, ever mindful he returns, ever mindful he stands, ever mindful he sits, ever mindful he lies down to sleep, ever mindful he undertakes work. This subject of recollection, developed and cultivated in this way, leads to mindfulness and clear comprehension.”
30 (10) Unsurpassed Things
“Bhikkhus, there are these six unsurpassed things. What six? (1) The unsurpassed sight, (2) the unsurpassed hearing, (3) the unsurpassed gain, (4) the unsurpassed training, (5) the unsurpassed service, and (6) the unsurpassed recollection.1304
(1) “And what, bhikkhus, is the unsurpassed sight? Here, someone goes to see the elephant-gem, the horse-gem, the jewel-gem, or to see various sights; or else they go to see an ascetic or brahmin of wrong views, of wrong practice. There is this seeing; this I do not deny. But this seeing is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and [326] nibbāna. When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to see the Tathāgata or a disciple of the Tathāgata: this unsurpassed sight is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. This is called the unsurpassed sight. Such is the unsurpassed sight.
(2) “And how is there the unsurpassed hearing? Here, someone goes to hear the sound of drums, the sound of lutes, the sound of singing, or to hear various sounds; or else they go to hear the Dhamma of an ascetic or brahmin of wrong views, of wrong practice. There is this hearing; this I do not deny. But this hearing is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna. When, however, one of settled faith, of settled devotion, decided, full of confidence, goes to hear the Tathāgata or a disciple of the Tathāgata: this unsurpassed hearing is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. This is called the unsurpassed hearing. Such is the unsurpassed sight and the unsurpassed hearing.
(3) “And how is there the unsurpassed gain? Here, someone gains a son, a wife, or wealth; or they gain various [327] goods; or else they obtain faith in an ascetic or brahmin of wrong views, of wrong practice. There is this gain; this I do not deny. But this gain is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna. When, however, one of settled faith, of settled devotion, decided, full of confidence, obtains faith in the Tathāgata or in a disciple of the Tathāgata: this unsurpassed gain is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. This is called the unsurpassed gain. Such is the unsurpassed sight, the unsurpassed hearing, and the unsurpassed gain.
(4) “And how is there the unsurpassed training? Here, someone trains in elephantry, in horsemanship, in chariotry, in archery, in swordsmanship; or they train in various fields; or else they train under an ascetic or brahmin of wrong views, of wrong practice. There is this training; this I do not deny. But this training is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna. When, however, one of settled faith, of settled devotion, decided, full of confidence, trains in the higher virtuous behavior, the higher mind, and the higher wisdom in the Dhamma and discipline proclaimed by the Tathāgata: this unsurpassed training is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the [328] realization of nibbāna. This is called the unsurpassed training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, and the unsurpassed training.
(5) “And how is there the unsurpassed service? Here, someone serves a khattiya, a brahmin, a householder; or they serve various others; or else they serve an ascetic or brahmin of wrong views, of wrong practice. There is this kind of service; this I do not deny. But this kind of service is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna. When, however, one of settled faith, of settled devotion, decided, full of confidence, serves the Tathāgata or a disciple of the Tathāgata: this unsurpassed service is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. This is called the unsurpassed service. Thus there is the unsurpassed sight, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, and the unsurpassed service.
(6) “And how is there the unsurpassed recollection? Here, someone recollects the gain of a son, a wife, or wealth; or else they recollect various kinds of gain; or else they recollect an ascetic or brahmin of wrong views, of wrong practice. There is this kind of recollection; this I do not deny. But this kind of recollection is low, common, worldly, ignoble, and unbeneficial; it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and nibbāna. When, however, one [329] of settled faith, of settled devotion, decided, full of confidence, recollects the Tathāgata or a disciple of the Tathāgata: this unsurpassed recollection is for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna. This is called the unsurpassed recollection.
“These, bhikkhus, are the six unsurpassed things.”
Having gained the best of sights,
and the unsurpassed hearing,
having acquired the unsurpassed gain,
delighting in the unsurpassed training,
attentive in service,
they develop recollection
connected with seclusion,
secure, leading to the deathless.
Rejoicing in heedfulness,
prudent, restrained by virtue,
in time they realize
where it is that suffering ceases.
1288 I read with Be parihāyamāne, as against Ce and Ee parihānāya saṃvattamāne.
1289 These eight lines are also at 3:36. Here all three editions read te khemappattā in pāda a of the final verse.
1290 The text uses the singular himavantaṃ pabbatarājaṃ. To conform to ordinary English usage I translate himavantaṃ as “the Himalayas,” despite apparent tension between the plural object and the singular “the king of mountains.”
1291 Mp: “He is skilled in the attainment of concentration (samādhissa samāpattikusalo): he is skilled in entering concentration, having comprehended what kind of food and climate is suitable. Skilled in the duration of concentration (samādhissa ṭhitikusalo): he is able to stabilize concentration. Skilled in emergence (samādhissa vuṭṭhānakusalo): he is able to emerge at the predetermined time. Skilled in fitness for concentration (samādhissa kallitakusalo): he is able to gladden the mind for concentration, to make it fit. Skilled in the area [or resort] of concentration (samādhissa gocarakusalo): having avoided those things that are unsuitable and unhelpful for concentration, pursuing those that are suitable and helpful, he knows, ‘This concentration takes a mark as its object; this one takes a characteristic as its object.’ Skilled in resolution regarding concentration (samādhissa abhinīhārakusalo): in order to enter higher and higher meditative attainments, he is able to direct [the mind] to the concentration of the first jhāna and so forth.” Mp-ṭ adds more information on these skills: “Skilled in fitness: able to make the mind enter [concentration] by removing the states that are opposed and by evenly applying the collaborative causes of concentration. Skilled in the area: skilled in what is to be done to produce concentration; skilled in the place where it occurs, namely, the meditation subject; and skilled in yoking mindfulness and clear comprehension to the area for going on alms round. Skilled in resolution: able to direct or lead [the mind] to the concentration of the first jhāna, etc., because they pertain to distinction.” For more on the skills needed to master concentration, see 7:40–41 and SN chap. 34.
1292 Mp glosses anussatiṭṭhānāni with anussatikāraṇāni, “causes of recollection,” on which Mp-ṭ says: “The recollections are themselves ‘causes of recollection’ in that they function as the cause (hetubhāvato) for the welfare and happiness pertaining to this present life and the future life.”
1293 Idampi kho bhikkhave ārammaṇaṃ karitvā. In the Nikāyas the word ārammaṇa does not yet mean “object of consciousness” in the general sense, as it does in the Abhidhamma and commentaries. Occasionally in the Nikāyas ārammaṇa may signify an object of meditation, but this role is usually taken by nimitta, which does not necessarily mean the “counterpart sign” as it does in the commentaries. I do not interpret the present text to be saying that one takes the recollection of the Buddha as an object, but that one makes it a basis, or starting point, for departing from greed. For this, I draw support from Mp-ṭ, which glosses ārammaṇaṃ karitvā thus: “Having made it a condition, having made it a foundation” (paccayaṃ karitvā pādakaṃ katvā). Mp-ṭ takes “this” (idam) in the lemma above to be the access concentration (upacārajjhāna) obtained by recollection of the Buddha. Mp explains “are purified” (visujjhanti) to mean “they attain final nibbāna, the supreme purity.”
1294 Mp: “In the midst of confinement (sambādhe): amid confinement in the five objects of sensual pleasure. Has discovered the opening (okāsādhigamo): the opening is the six subject of recollection, which he has discovered.”
1295 Where the preceding sutta reads idh’ekacce sattā visujjhanti, the present one has idh’ ekacce sattā visuddhidhammā bhavanti. There is no difference in the meaning.
1296 Manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. The commentaries consistently explain manobhāvanīyā to mean “those who increase esteem,” or “those worthy of esteem,” rather than “those who have developed the mind.” Thus Spk II 250,1–2 says those bhikkhus are manobhāvanīyā “who, when seen, make the mind grow in the wholesome” (yesu hi diṭṭhesu kusalavasena cittaṃ vaḍḍhati).
1297 Yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti. On the “immediate destruction of the taints,” see p. 1705, note 851.
1298 Mp: “On that occasion when he is sitting in his daytime dwelling it occurs in his mind door.”
1299 Adhicittaṃ. Mp: “The mind of concentration and insight.” The bhikkhu Udāyī (Lāḷudāyī) often blunders in his explanation of doctrinal points and is then reproached by the Buddha.
1300 Ironically, this may be the only place in the Nikāyas where three jhānas are referred to as an anussatiṭṭhāna, “subject of recollection.” Neither text nor Mp offers an explanation why the fourth jhāna is set off as a separate subject of recollection, the fifth here. In fact, the use of the designation anussatiṭṭhāna for the five contemplations mentioned by Ānanda, and the sixth added by the Buddha, seems unique to this sutta.
1301 Yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Also at 4:41. Mp explains: “As by day he attends to the perception of light, just so does he attend to it at night. As at night he attends to the perception of light, just so does he attend to it during the day. Obtaining knowledge and vision: this is obtaining the divine eye, called knowledge and vision.”
1302 Here and below are the nine charnel ground contemplations, as in the Satipaṭṭhāna Sutta, at DN 22.7–10, II 295–97; MN 10.12–30, I 58–59.
1303 This must be referring to the fourth jhāna as the basis for the six kinds of direct knowledge.
1304 In Pāli: dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.