The Chapter on Unsurpassable

AN 6.21 At Sāma Village Sāmakasutta

At one time the Buddha was staying in the land of the Sakyans near the little village of Sāma, by a lotus pond.

Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him, "Sir, three qualities lead to the decline of a mendicant. What three? Relishing work, talk, and sleep. These three qualities lead to the decline of a mendicant."

That's what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:

"It's unfortunate for those of you who even the deities know are declining in skillful qualities. I will teach you three more qualities that lead to decline. Listen and apply your mind well, I will speak."

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

"And what, mendicants, are three qualities that lead to decline? Enjoyment of company, being hard to admonish, and having bad friends. These three qualities lead to decline.

Whether in the past, future, or present, all those who decline in skillful qualities do so because of these six qualities."

AN 6.22 Non-decline Aparihāniyasutta

"Mendicants, I will teach you these six principles that prevent decline. ... And what, mendicants, are the six principles that prevent decline? Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. These six qualities prevent decline.

Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities."

AN 6.23 Dangers Bhayasutta

"'Danger', mendicants, is a term for sensual pleasures. 'Suffering', 'disease', 'boil', 'snare', and 'bog' are terms for sensual pleasures.

And why is 'danger' a term for sensual pleasures? Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in this life or in lives to come. That is why 'danger' is a term for sensual pleasures.

And why are 'suffering', 'disease', 'boil', 'snare', and 'bog' terms for sensual pleasures? Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in this life or in lives to come. That is why these are terms for sensual pleasures.

Danger, suffering, disease, boils,
and snares and bogs both.
These describe the sensual pleasures
to which ordinary people are attached.

Seeing the danger in grasping,
the origin of birth and death,
the unattached are freed
with the ending of birth and death.

Happy, they've come to a safe place,
quenched in this very life.
They've gone beyond all threats and dangers,
and risen above all suffering."

AN 6.24 The Himalaya Himavantasutta

"Mendicants, a mendicant who has six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance! What six? It's when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. A mendicant who has these six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance!"

AN 6.25 Topics for Recollection Anussatiṭṭhānasutta

"Mendicants, there are these six topics for recollection. What six?

Firstly, a noble disciple recollects the Realized One: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They've left behind greed; they're free of it and have risen above it. 'Greed' is a term for the five kinds of sensual stimulation. Relying on this, some sentient beings are purified in this way.

Furthermore, a noble disciple recollects the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.' When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.' When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects their own generosity: 'I'm so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.' When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects the deities: 'There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity's host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.'

When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They've left behind greed; they're free of it and have risen above it. 'Greed' is a term for the five kinds of sensual stimulation. Relying on this, some sentient beings are purified in this way.

These are the six topics for recollection."

AN 6.26 With Mahākaccāna Mahākaccānasutta

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

"Reverend," they replied. Venerable Mahākaccāna said this:

"It's incredible, reverends, it's amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What six?

Firstly, a noble disciple recollects the Realized One: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They've left behind greed; they're free of it and have risen above it. 'Greed' is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings become pure in this way.

Furthermore, a noble disciple recollects the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.' When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, direct, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.' When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects their own generosity: 'I'm so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.' When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. ...

Furthermore, a noble disciple recollects the deities: 'There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity's host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.' When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They've left behind greed; they're free of it and have risen above it. 'Greed' is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings become pure in this way.

It's incredible, reverends, it's amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment."

AN 6.27 Proper Occasions (1st) Paṭhamasamayasutta

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, how many occasions are there for going to see an esteemed mendicant?"

"Mendicant, there are six occasions for going to see an esteemed mendicant. What six?

Firstly, there's a time when a mendicant's heart is overcome and mired in sensual desire, and they don't truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: 'My heart is overcome and mired in sensual desire, and I don't truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.' Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant.

Furthermore, there's a time when a mendicant's heart is overcome and mired in ill will ... This is the second occasion for going to see an esteemed mendicant.

Furthermore, there's a time when a mendicant's heart is overcome and mired in dullness and drowsiness ... This is the third occasion for going to see an esteemed mendicant.

Furthermore, there's a time when a mendicant's heart is overcome and mired in restlessness and remorse ... This is the fourth occasion for going to see an esteemed mendicant.

Furthermore, there's a time when a mendicant's heart is overcome and mired in doubt ... This is the fifth occasion for going to see an esteemed mendicant.

Furthermore, there's a time when a mendicant doesn't understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say: 'I don't understand what kind of meditation to focus on in order to end the defilements in the present life. Venerable, please teach me how to end the defilements.' Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.

These are the six occasions for going to see an esteemed mendicant."

AN 6.28 Proper Occasions (2nd) Dutiyasamayasutta

At one time several senior mendicants were staying near Varanasi, in the deer park at Isipatana. Then after the meal, on their return from almsround, this discussion came up among them while sitting together in the pavilion.

"Reverends, how many occasions are there for going to see an esteemed mendicant?"

When this was said, one of the mendicants said to the senior mendicants:

"Reverends, there's a time after an esteemed mendicant's meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and establish mindfulness in their presence. That is the proper occasion for going to see an esteemed mendicant."

When this was said, one of the mendicants said to that mendicant:

"Reverend, that's not the proper occasion for going to see an esteemed mendicant. For at that time the fatigue from walking and from eating has not faded away. There's a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit cross-legged in the shade of their porch , set their body straight, and establish mindfulness in their presence. That is the proper occasion for going to see an esteemed mendicant."

When this was said, one of the mendicants said to that mendicant:

"Reverend, that's not the proper occasion for going to see an esteemed mendicant. For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day. There's a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, set their body straight, and establish mindfulness in their presence. That is the proper occasion for going to see an esteemed mendicant."

When this was said, one of the mendicants said to that mendicant:

"Reverend, that's not the proper occasion for going to see an esteemed mendicant. For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas."

When this was said, Venerable Mahākaccāna said to those senior mendicants:

"Reverends, I have heard and learned this in the presence of the Buddha: 'Mendicants, there are six occasions for going to see an esteemed mendicant.

What six? Firstly, there's a time when a mendicant's heart is overcome and mired in sensual desire, and they don't truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say:

"My heart is overcome and mired in sensual desire, and I don't truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire." Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant.

Furthermore, there's a time when a mendicant's heart is overcome and mired in ill will ... dullness and drowsiness ... restlessness and remorse ... doubt ...

Furthermore, there's a time when a mendicant doesn't understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say, "I don't understand what kind of meditation to focus on in order to end the defilements in the present life. Venerable, please teach me how to end the defilements." Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.'

Reverends, I have heard and learned this in the presence of the Buddha: 'These are the six occasions for going to see an esteemed mendicant.'"

AN 6.29 With Udāyī Udāyīsutta

Then the Buddha said to Udāyī, "Udāyī, how many topics for recollection are there?"

When he said this, Udāyī kept silent.

And a second time ... and a third time, the Buddha said to him, "Udāyī, how many topics for recollection are there?"

And a second time and a third time Udāyī kept silent.

Then Venerable Ānanda said to Venerable Udāyī, "Reverend Udāyī, the teacher is addressing you."

"Reverend Ānanda, I hear the Buddha.

It's when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. This is a topic for recollection."

Then the Buddha said to Venerable Ānanda: "Ānanda, I know that this futile man Udāyī is not committed to the higher mind. Ānanda, how many topics for recollection are there?"

"Sir, there are five topics for recollection. What five?

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... second absorption ... third absorption. When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life.

Furthermore, a mendicant focuses on the perception of light, focusing on the perception of day regardless of whether it's night or day. And so, with an open and unenveloped heart, they develop a mind that's full of radiance. When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision.

Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. 'In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.' When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire.

Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They'd compare it with their own body: 'This body is also of that same nature, that same kind, and cannot go beyond that.'

Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, dogs, jackals, and many kinds of little creatures. They'd compare it with their own body: 'This body is also of that same nature, that same kind, and cannot go beyond that.'

Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews ... A skeleton without flesh but smeared with blood, and held together by sinews ... A skeleton rid of flesh and blood, held together by sinews ... Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull ... White bones, the color of shells ... Decrepit bones, heaped in a pile ... Bones rotted and crumbled to powder. They'd compare it with their own body: 'This body is also of that same nature, that same kind, and cannot go beyond that.' When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit 'I am'.

Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements. These are the five topics for recollection."

"Good, good, Ānanda. Well then, Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and focuses on work mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness."

AN 6.30 Unsurpassable Anuttariyasutta

"Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection.

And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don't deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. This is called the unsurpassable seeing. Such is the unsurpassable seeing.

But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don't deny it. That hearing ... doesn't lead to extinguishment. The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. ... This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing.

But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don't deny it. That acquisition ... doesn't lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. ... This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition.

But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don't deny it. That training ... doesn't lead to extinguishment. The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. ... This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training.

But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don't deny it. That service ... doesn't lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. ... This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service.

But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don't deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. ... This is called the unsurpassable recollection.

These are the six unsurpassable things.

They've gained the unsurpassed seeing,
the unsurpassed hearing,
and the unsurpassable acquisition.
They enjoy the unsurpassable training

and serve with care.
Then they develop recollection
connected with seclusion,
which is safe, and leads to freedom from death.

They rejoice in diligence,
alert and ethically restrained.
And in time they arrive
at the place where suffering ceases."