The Chapter on Warm-hearted

AN 6.11 Warm-hearted (1st) Paṭhamasāraṇīyasutta

"Mendicants, there are these six warm-hearted qualities. What six?

Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness ...

Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.

Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.

Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This too is a warm-hearted quality.

These are the six warm-hearted qualities."

AN 6.12 Warm-hearted (2nd) Dutiyasāraṇīyasutta

"Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six?

Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness ...

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness ...

These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling."

AN 6.13 Elements of Escape Nissāraṇīyasutta

"Mendicants, there are these six elements of escape. What six?

Take a mendicant who says: 'I've developed the heart's release by love. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.' They should be told, 'Not so, venerable! Don't say that. Don't misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It's impossible, reverend, it cannot happen that the heart's release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart's release by love that is the escape from ill will.'

Take another mendicant who says: 'I've developed the heart's release by compassion. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by compassion that is the escape from thoughts of harming.'

Take another mendicant who says: 'I've developed the heart's release by rejoicing. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by rejoicing that is the escape from discontent.'

Take another mendicant who says: 'I've developed the heart's release by equanimity. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by equanimity that is the escape from desire.'

Take another mendicant who says: 'I've developed the signless release of the heart. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.' They should be told, 'Not so, venerable! ... For it is the signless release of the heart that is the escape from all signs.'

Take another mendicant who says: 'I'm rid of the conceit "I am". And I don't regard anything as "I am this". Yet somehow the dart of doubt and indecision still occupies my mind.' They should be told, 'Not so, venerable! Don't say that. Don't misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It's impossible, reverend, it cannot happen that the conceit "I am" has been done away with, and nothing is regarded as "I am this", yet somehow the dart of doubt and indecision still occupies the mind. For it is the uprooting of the conceit "I am" that is the escape from the dart of doubt and indecision.'

These are the six elements of escape."

AN 6.14 A Good Death Bhaddakasutta

There Sāriputta addressed the mendicants: "Reverends, mendicants!"

"Reverend," they replied. Sāriputta said this:

"A mendicant lives life so as to not have a good death. And how do they live life so as to not have a good death?

Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who lives life like this does not have a good death. This is called a mendicant who enjoys substantial reality, who hasn't given up substantial reality to rightly make an end of suffering.

A mendicant lives life so as to have a good death. And how do they live life so as to have a good death?

Take a mendicant who doesn't relish work, talk, sleep, company, closeness, and proliferation. They don't love these things or like to relish them. A mendicant who lives life like this has a good death. This is called a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.

A beast who likes to proliferate,
enjoying proliferation,
fails to win extinguishment,
the supreme sanctuary from the yoke.
But one who gives up proliferation,
enjoying the state of non-proliferation,
wins extinguishment,
the supreme sanctuary from the yoke."

AN 6.15 Regret Anutappiyasutta

There Sāriputta addressed the mendicants:

"As a mendicant makes their bed, so they must lie in it, and die tormented by regrets. And how do they die tormented by regrets?

Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who makes their bed like this must lie in it, and die tormented by regrets. This is called a mendicant who enjoys substantial reality, who hasn't given up substantial reality to rightly make an end of suffering.

As a mendicant makes their bed, so they must lie in it, and die free of regrets. And how do they die free of regrets?

Take a mendicant who doesn't relish work, talk, sleep, company, closeness, and proliferation. They don't love these things or like to relish them. A mendicant who makes their bed like this must lie in it, and die free of regrets. This is called a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.

A beast who likes to proliferate,
enjoying proliferation,
fails to win extinguishment,
the supreme sanctuary from the yoke.
But one who gives up proliferation,
enjoying the state of non-proliferation,
wins extinguishment,
the supreme sanctuary from the yoke."

AN 6.16 Nakula's Father Nakulapitusutta

At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood. Now at that time the householder Nakula's father was sick, suffering, gravely ill. Then the housewife Nakula's mother said to him:

"Householder, don't pass away with concerns. Such concern is suffering, and it's criticized by the Buddha. Householder, you might think: 'When I've gone, the housewife Nakula's mother won't be able to provide for the children and keep up the household carpets.' But you should not see it like this. I'm skilled at spinning cotton and carding wool. I'm able to provide for the children and keep up the household carpets. So householder, don't pass away with concerns ...

Householder, you might think: 'When I've gone, the housewife Nakula's mother will take another husband.' But you should not see it like this. Both you and I know that we have remained celibate while at home for the past sixteen years. So householder, don't pass away with concerns ...

Householder, you might think: 'When I've gone, the housewife Nakula's mother won't want to see the Buddha and his Saṅgha of mendicants.' But you should not see it like this. When you've gone, I'll want to see the Buddha and his mendicant Saṅgha even more. So householder, don't pass away with concerns ...

Householder, you might think: 'The housewife Nakula's mother won't fulfill ethics.' But you should not see it like this. I am one of those white-robed disciples of the Buddha who fulfills their ethics. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood. So householder, don't pass away with concerns ...

Householder, you might think: 'The housewife Nakula's mother doesn't have internal serenity of heart.' But you should not see it like this. I am one of those white-robed disciples of the Buddha who has internal serenity of heart. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood. So householder, don't pass away with concerns ...

Householder, you might think: 'The housewife Nakula's mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she's not independent of others in the Teacher's instructions.' But you should not see it like this. I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher's instructions. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood. So householder, don't pass away with concerns. Such concern is suffering, and it's criticized by the Buddha."

And then, as Nakula's mother was giving this advice to Nakula's father, his illness died down on the spot. And that's how Nakula's father recovered from that illness. Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

"You're fortunate, householder, so very fortunate, to have the housewife Nakula's mother advise and instruct you out of kindness and sympathy.

She is one of those white-robed disciples of the Buddha who fulfills their ethics.

She is one of those white-robed disciples of the Buddha who has internal serenity of heart.

She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher's instructions.

You're fortunate, householder, so very fortunate, to have the housewife Nakula's mother advise and instruct you out of kindness and sympathy."

AN 6.17 Sleep Soppasutta

At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. Venerables Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda did the same. The Buddha spent much of the night sitting in meditation, then got up from his seat and entered his dwelling. And soon after the Buddha left those venerables each went to their own dwelling.

But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring. The Buddha saw them doing this, with his clairvoyance that is purified and superhuman. He went to the assembly hall, sat down on the seat spread out, and addressed the mendicants:

"Mendicants, where is Sāriputta? Where are Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda? Where have these senior disciples gone?"

"Soon after the Buddha left those venerables each went to their own dwelling."

"So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring?

What do you think, mendicants? Have you ever seen or heard of an anointed aristocratic king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?"

"No, sir."

"Good, mendicants! I too have never seen or heard of such a thing.

What do you think, mendicants? Have you ever seen or heard of an appointed official ... a hereditary official ... a general ... a village chief ... or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?"

"No, sir."

"Good, mendicants! I too have never seen or heard of such a thing.

What do you think, mendicants? Have you ever seen or heard of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they're not dedicated to wakefulness, they're unable to discern skillful qualities, and they don't pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements."

"No, sir."

"Good, mendicants! I too have never seen or heard of such a thing.

So you should train like this: 'We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.' That's how you should train."

AN 6.18 A Fish Dealer Macchabandhasutta

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself. Seeing this he left the road, sat at the root of a tree on the seat spread out, and addressed the mendicants, "Mendicants, do you see that fish dealer selling fish that he killed himself?"

"Yes, sir."

"What do you think, mendicants? Have you ever seen or heard of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?"

"No, sir."

"Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the fish are led to the slaughter he regards them with bad intentions.

What do you think, mendicants? Have you ever seen or heard of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?"

"No, sir."

"Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the cattle are led to the slaughter he regards them with bad intentions.

What do you think, mendicants? Have you ever seen or heard of a butcher of sheep ... a butcher of pigs ... a butcher of poultry ... or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?"

"No, sir."

"Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the deer are led to the slaughter he regards them with bad intentions.

By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell."

AN 6.19 Mindfulness of Death (1st) Paṭhamamaraṇassatisutta

At one time the Buddha was staying at Ñātika in the brick house. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"Mendicants, when mindfulness of death is developed and cultivated it's very fruitful and beneficial. It culminates in freedom from death and ends in freedom from death. But do you develop mindfulness of death?"

When he said this, one of the mendicants said to the Buddha, "Sir, I develop mindfulness of death."