---
title: "Numbered Discourses: The Sixes · Aṅguttara Nikāya · Chakkanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 6 of 19
url: https://scriptura.si/works/pali-anguttara-nikaya-6/6/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Sixes · Aṅguttara Nikāya · Chakkanipāta, section 6. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-6/6/"
---

# Numbered Discourses: The Sixes · Aṅguttara Nikāya · Chakkanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in sixes: six recollections, six things that are unsurpassable.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 6. Deities · AN 6.31–6.42

Source: https://scriptura.si/works/pali-anguttara-nikaya-6/6/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-6/6/#p-N

[¶0] AN 6.31 · A Trainee

> Pali: AN 6.31 · Sekhasutta

[¶1] “These six things lead to the decline of a mendicant trainee. What six? They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much. These six things lead to the decline of a mendicant trainee.

> Pali: “Chayime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti. Katame cha? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā— ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṁvattanti.

[¶2] These six things don’t lead to the decline of a mendicant trainee. What six? They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much. These six things don’t lead to the decline of a mendicant trainee.”

> Pali: Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti. Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā— ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṁvattantī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 6.32 · Non-decline (1st)

> Pali: AN 6.32 · Paṭhamaaparihānasutta

[¶5] Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

> Pali: Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ etadavoca:

[¶6] “Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for diligence, and for hospitality. These six things don’t lead to the decline of a mendicant.”

> Pali: “Chayime, bhante, dhammā bhikkhuno aparihānāya saṁvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā— ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṁvattantī”ti.

[¶7] That is what that deity said, and the Teacher concurred. Then that deity, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

[¶8] Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca: ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṁvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā— ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṁvattantī’ti.

[¶9] > Pali: Idamavoca, bhikkhave, sā devatā. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶10] “Respect for the Teacher and the teaching,
and keen respect for the Saṅgha;
a mendicant who respects diligence
and hospitality
can’t decline,
and has drawn near to extinguishment.”

> Pali: Satthugaru dhammagaru,
saṅghe ca tibbagāravo;
Appamādagaru bhikkhu,
paṭisanthāragāravo;
Abhabbo parihānāya,
nibbānasseva santike”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] AN 6.33 · Non-decline (2nd)

> Pali: AN 6.33 · Dutiyaaparihānasutta

[¶13] “Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for conscience, and for prudence. These six things don’t lead to the decline of a mendicant.’

> Pali: “Imaṁ, bhikkhave, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhikkhave, sā devatā maṁ etadavoca: ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṁvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā— ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṁvattantī’ti.

[¶14] That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.

> Pali: Idamavoca, bhikkhave, sā devatā. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti.

[¶15] One respectful of the Teacher and the teaching,
keenly respecting the Saṅgha;
endowed with conscience and prudence,
reverential and respectful—
it is impossible for them to decline;
they have drawn near to extinguishment.”

> Pali: Satthugaru dhammagaru,
saṅghe ca tibbagāravo;
Hiriottappasampanno,
sappatisso sagāravo;
Abhabbo parihānāya,
nibbānasseva santike”ti.

[¶16] > Pali: Tatiyaṁ.

[¶17] AN 6.34 · With Mahāmoggallāna

> Pali: AN 6.34 · Mahāmoggallānasutta

[¶18] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶19] Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind, “Which gods know that they are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening?”

> Pali: Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “katamesānaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

[¶20] Now, at that time a monk named Tissa had recently passed away and been reborn in a realm of divinity. There they knew that The divinity Tissa was very mighty and powerful.

> Pali: Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṁ brahmalokaṁ upapanno hoti. Tatrapi naṁ evaṁ jānanti: “tisso brahmā mahiddhiko mahānubhāvo”ti.

[¶21] And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that realm of divinity.

> Pali: Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito tasmiṁ brahmaloke pāturahosi.

[¶22] Tissa saw Moggallāna coming off in the distance, and said to him, “Come, my good fellow Moggallāna! Welcome, my good fellow! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side.

> Pali: Addasā kho tisso brahmā āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. Disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca: “ehi kho, mārisa moggallāna; svāgataṁ, mārisa moggallāna; cirassaṁ kho, mārisa moggallāna; imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi.

[¶23] Moggallāna said to him, “Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening?”

> Pali: Ekamantaṁ nisinnaṁ kho tissaṁ brahmānaṁ āyasmā mahāmoggallāno etadavoca: “Katamesānaṁ kho, tissa, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

[¶24] “The gods of the four great kings know this.”

> Pali: “Cātumahārājikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

[¶25] “But do all of them know this?”

> Pali: “Sabbesaññeva nu kho, tissa, cātumahārājikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

[¶26] “No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”

> Pali: “Na kho, mārisa moggallāna, sabbesaṁ cātumahārājikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

[¶27] “But Tissa, is it only the gods of the four great kings who know that they are stream-enterers, or do the gods of the thirty-three … the gods of Yama … the joyful gods … the gods who love to create … and the gods who control what is created by others know that they are stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening?”

> Pali: “Cātumahārājikānaññeva nu kho, tissa, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti udāhu tāvatiṁsānampi devānaṁ …pe… yāmānampi devānaṁ … tusitānampi devānaṁ … nimmānaratīnampi devānaṁ … paranimmitavasavattīnampi devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

[¶28] “The gods of these various classes know this.”

> Pali: “Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

[¶29] “But do all of them know this?”

> Pali: “Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

[¶30] “No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”

> Pali: “Na kho, mārisa moggallāna, sabbesaṁ paranimmitavasavattīnaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

[¶31] Moggallāna approved and agreed with what the divinity Tissa said. Then, as easily as a strong person would extend or contract their arm, he vanished from that realm of divinity and reappeared in Jeta’s Grove.

> Pali: Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṁ abhinanditvā anumoditvā: “seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ: ‘brahmaloke antarahito jetavane pāturahosī’”ti.

[¶32] > Pali: Catutthaṁ.

[¶33] AN 6.35 · Things That Play a Part in Realization

> Pali: AN 6.35 · Vijjābhāgiyasutta

[¶34] “These six things play a part in realization. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. These are the six things that play a part in realization.”

> Pali: “Chayime, bhikkhave, dhammā vijjābhāgiyā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— ime kho, bhikkhave, cha dhammā vijjābhāgiyā”ti.

[¶35] > Pali: Pañcamaṁ.

[¶36] AN 6.36 · Roots of Dispute

> Pali: AN 6.36 · Vivādamūlasutta

[¶37] “Mendicants, there are these six roots of dispute. What six? Firstly, a mendicant is irritable and acrimonious. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

> Pali: “Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

[¶38] Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. These are the six roots of dispute.”

> Pali: Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī … saṭho hoti māyāvī … pāpiccho hoti micchādiṭṭhi … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī”ti.

[¶39] > Pali: Chaṭṭhaṁ.

[¶40] AN 6.37 · A Gift With Six Factors

> Pali: AN 6.37 · Chaḷaṅgadānasutta

[¶41] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶42] Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna. The Buddha saw her doing this, with his clairvoyance that is purified and superhuman, and he addressed the mendicants:

> Pali: Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpeti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṁ nandamātaraṁ upāsikaṁ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpentiṁ. Disvā bhikkhū āmantesi:

[¶43] “This Veḷukaṇṭakī, Nanda’s mother, is preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna.

> Pali: “esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpeti.

[¶44] And how does a religious donation have six factors? Three factors apply to the donor and three to the recipients.

> Pali: Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti? Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṁ tīṇaṅgāni.

[¶45] What three factors apply to the donor? It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted. These three factors apply to the donor.

> Pali: Katamāni dāyakassa tīṇaṅgāni? Idha, bhikkhave, dāyako pubbeva dānā sumano hoti, dadaṁ cittaṁ pasādeti, datvā attamano hoti. Imāni dāyakassa tīṇaṅgāni.

[¶46] What three factors apply to the recipients? It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them. These three factors apply to the recipients.

> Pali: Katamāni paṭiggāhakānaṁ tīṇaṅgāni? Idha, bhikkhave, paṭiggāhakā vītarāgā vā honti rāgavinayāya vā paṭipannā, vītadosā vā honti dosavinayāya vā paṭipannā, vītamohā vā honti mohavinayāya vā paṭipannā. Imāni paṭiggāhakānaṁ tīṇaṅgāni.

[¶47] Thus three factors apply to the donor and three to the recipients. That’s how a religious donation has six factors.

> Pali: Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṁ tīṇaṅgāni. Evaṁ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.

[¶48] It’s not easy to grasp the merit of such a six-factored donation by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: Evaṁ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṁ gacchati.

[¶49] It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, it’s not easy to grasp the merit of such a six-factored donation …

> Pali: Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānī’ti vā. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṁ gacchati. Evamevaṁ kho, bhikkhave, evaṁ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṁ gacchatī”ti.

[¶50] A good mood before giving,
confidence while giving,
feeling uplifted after giving:
this is the perfect sacrifice.

> Pali: “Pubbeva dānā sumano,
dadaṁ cittaṁ pasādaye;
Datvā attamano hoti,
esā yaññassa sampadā.

[¶51] Free of greed, free of hate,
free of delusion, undefiled;
this is the field for the perfect sacrifice,
the disciplined spiritual practitioners.

> Pali: Vītarāgā vītadosā,
vītamohā anāsavā;
Khettaṁ yaññassa sampannaṁ,
saññatā brahmacārayo.

[¶52] After rinsing,
you give with your own hands.
This sacrifice is very fruitful
for both yourself and others.

> Pali: Sayaṁ ācamayitvāna,
datvā sakehi pāṇibhi;
Attano parato ceso,
yañño hoti mahapphalo.

[¶53] When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world.”

> Pali: Evaṁ yajitvā medhāvī,
saddho muttena cetasā;
Abyāpajjaṁ sukhaṁ lokaṁ,
paṇḍito upapajjatī”ti.

[¶54] > Pali: Sattamaṁ.

[¶55] AN 6.38 · One’s Own Volition

> Pali: AN 6.38 · Attakārīsutta

[¶56] Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶57] “Worthy Gotama, this is my doctrine and view: One does not act of one’s own volition, nor does one act of another’s volition.”

> Pali: “ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: ‘natthi attakāro, natthi parakāro’”ti.

[¶58] “Brahmin, may I never see or hear of anyone holding such a doctrine or view! How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?

> Pali: “Māhaṁ, brāhmaṇa, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. Kathañhi nāma sayaṁ abhikkamanto, sayaṁ paṭikkamanto evaṁ vakkhati: ‘natthi attakāro, natthi parakāro’ti.

[¶59] What do you think, brahmin, is there an element of initiative?”

> Pali: Taṁ kiṁ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti?

[¶60] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶61] “Since this is so, do we find sentient beings who initiate activity?”

> Pali: “Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti?

[¶62] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶63] “Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another.

> Pali: “Yaṁ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro.

[¶64] What do you think, brahmin, is there an element of persistence … exertion … strength … endurance … exertion?”

> Pali: Taṁ kiṁ maññasi, brāhmaṇa, atthi nikkamadhātu …pe… atthi parakkamadhātu … atthi thāmadhātu … atthi ṭhitidhātu … atthi upakkamadhātū”ti?

[¶65] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶66] “Since this is so, do we find sentient beings who have exertion?”

> Pali: “Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti?

[¶67] “Yes, sir.”

> Pali: “Evaṁ, bho”.

[¶68] “Since there is an element of exertion, and sentient beings who have exertion are found, sentient beings act of their own volition or that of another.

> Pali: “Yaṁ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṁ sattānaṁ attakāro ayaṁ parakāro.

[¶69] Brahmin, may I never see or hear of anyone holding such a doctrine or view! How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?”

> Pali: Māhaṁ, brāhmaṇa, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. Kathañhi nāma sayaṁ abhikkamanto sayaṁ paṭikkamanto evaṁ vakkhati: ‘natthi attakāro natthi parakāro’”ti.

[¶70] “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶71] > Pali: Aṭṭhamaṁ.

[¶72] AN 6.39 · Sources

> Pali: AN 6.39 · Nidānasutta

[¶73] “Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds.

> Pali: “Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya. Na, bhikkhave, lobhā alobho samudeti; atha kho, bhikkhave, lobhā lobhova samudeti. Na, bhikkhave, dosā adoso samudeti; atha kho, bhikkhave, dosā dosova samudeti. Na, bhikkhave, mohā amoho samudeti; atha kho, bhikkhave, mohā mohova samudeti. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

[¶74] Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.”

> Pali: Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya. Na, bhikkhave, alobhā lobho samudeti; atha kho, bhikkhave, alobhā alobhova samudeti. Na, bhikkhave, adosā doso samudeti; atha kho, bhikkhave, adosā adosova samudeti. Na, bhikkhave, amohā moho samudeti; atha kho, bhikkhave, amohā amohova samudeti. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.

[¶75] > Pali: Navamaṁ.

[¶76] AN 6.40 · With Kimbila

> Pali: AN 6.40 · Kimilasutta

[¶77] So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kimilāyaṁ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kimilo bhagavantaṁ etadavoca:

[¶78] “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”

> Pali: “ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?

[¶79] “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

> Pali: “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”.

[¶80] “What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

> Pali: “Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

[¶81] “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

> Pali: “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

[¶82] > Pali: Dasamaṁ.

[¶83] AN 6.41 · A Tree Trunk

> Pali: AN 6.41 · Dārukkhandhasutta

[¶84] So I have heard. At one time Venerable Sāriputta was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate.

[¶85] Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk, and he addressed the mendicants, “Reverends, do you see this large tree trunk?”

> Pali: Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṁ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṁ padese mahantaṁ dārukkhandhaṁ. Disvā bhikkhū āmantesi: “passatha no, āvuso, tumhe amuṁ mahantaṁ dārukkhandhan”ti?

[¶86] “Yes, reverend.”

> Pali: “Evamāvuso”ti.

[¶87] “If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth. Why is that? Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth. If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. … Or they could determine it to be nothing but fire … Or they could determine it to be nothing but air … Or they could determine it to be nothing but beautiful … Or they could determine it to be nothing but ugly. Why is that? Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.”

> Pali: “Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ pathavītveva adhimucceyya. Taṁ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṁ nissāya bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ pathavītveva adhimucceyya. Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ āpotveva adhimucceyya …pe… tejotveva adhimucceyya … vāyotveva adhimucceyya … subhantveva adhimucceyya … asubhantveva adhimucceyya. Taṁ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṁ nissāya bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ asubhantveva adhimucceyyā”ti.

[¶88] > Pali: Ekādasamaṁ.

[¶89] AN 6.42 · With Nāgita

> Pali: AN 6.42 · Nāgitasutta

[¶90] So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā:

[¶91] “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.

> Pali: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno …pe… buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ …pe… arahataṁ dassanaṁ hotī”ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā.

[¶92] Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”

> Pali: Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: “ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?

[¶93] “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”

> Pali: “Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṁyeva uddissa bhikkhusaṅghañcā”ti.

[¶94] “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

> Pali: “Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti.

[¶95] “Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. It’s like when the heavens rain heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Why is that? Because of the Buddha’s ethics and wisdom.”

> Pali: “Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṁ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

[¶96] “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

> Pali: “Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.

[¶97] Take a mendicant living within a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’ So I’m not pleased that that mendicant is living within a village.

> Pali: Idhāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ samāhitaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idānimaṁ āyasmantaṁ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṁ tamhā samādhimhā cāvessatī’ti. Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

[¶98] Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness.

> Pali: Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idāni ayamāyasmā imaṁ niddākilamathaṁ paṭivinodetvā araññasaññaṁyeva manasi karissati ekattan’ti. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

[¶99] Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness.

> Pali: Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe asamāhitaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idāni ayamāyasmā asamāhitaṁ vā cittaṁ samādahissati, samāhitaṁ vā cittaṁ anurakkhissatī’ti. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

[¶100] Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness.

> Pali: Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe samāhitaṁ nisinnaṁ. Tassa mayhaṁ, nāgita, evaṁ hoti: ‘idāni ayamāyasmā avimuttaṁ vā cittaṁ vimocessati, vimuttaṁ vā cittaṁ anurakkhissatī’ti. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

[¶101] Take a mendicant who I see living within a village receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns, and capital cities and make their home there. So I’m not pleased that that mendicant is living within a village.

> Pali: Idha panāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. So taṁ lābhasakkārasilokaṁ nikāmayamāno riñcati paṭisallānaṁ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṁ osaritvā vāsaṁ kappeti. Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

[¶102] Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness.

> Pali: Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. So taṁ lābhasakkārasilokaṁ paṭipaṇāmetvā na riñcati paṭisallānaṁ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

[¶103] Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

> Pali: Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti.

[¶104] > Pali: Dvādasamaṁ.

[¶105] > Pali: Devatāvaggo catuttho.

[¶106] > Pali: Tassuddānaṁ

[¶107] > Pali: Sekhā dve aparihāni,
Moggallāna vijjābhāgiyā;
Vivādadānattakārī nidānaṁ,
Kimiladārukkhandhena nāgitoti.