The Chapter on Deities
AN 6.31 A Trainee Sekhasutta
"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.
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."
AN 6.32 Non-decline (1st) Paṭhamaaparihānasutta
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:
"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."
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:
"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."
AN 6.33 Non-decline (2nd) Dutiyaaparihānasutta
"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.'
That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
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."
AN 6.34 With Mahāmoggallāna Mahāmoggallānasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
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, bound for awakening?"
Now, at that time a monk called 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.
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.
Tissa saw Moggallāna coming off in the distance, and said to him, "Come, my good Moggallāna! Welcome, my good Moggallāna! 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.
Moggallāna said to him, "Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?"
"The gods of the four great kings know this."
"But do all of them know this?"
"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."
"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 imagine ... and the gods who control what is imagined by others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?"
"The gods of these various classes know this."
"But do all of them know this?"
"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."
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.
AN 6.35 Things That Play a Part in Realization Vijjābhāgiyasutta
"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."
AN 6.36 Roots of Arguments Vivādamūlasutta
"Mendicants, there are these six roots of arguments. 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 suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of arguments 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 arguments, so it doesn't come up in the future.
Furthermore, a mendicant is offensive and contemptuous ... They're jealous and stingy ... devious and deceitful ... with 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 arguments 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 arguments, so it doesn't come up in the future. These are the six roots of arguments."
AN 6.37 A Gift With Six Factors Chaḷaṅgadānasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
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:
"This Veḷukaṇṭakī, Nanda's mother, is preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna.
And how does a religious donation have six factors? Three factors apply to the donor and three to the recipients.
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.
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.
Thus three factors apply to the donor and three to the recipients. That's how a religious donation has six factors.
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.
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 ...
A good mood before giving,
confidence while giving,
feeling uplifted after giving:
this is the perfect sacrifice.Free of greed, free of hate,
free of delusion, undefiled;
this is the field for the perfect sacrifice,
the disciplined spiritual practitioners.After rinsing,
you give with your own hands.
This sacrifice is very fruitful
for both yourself and others.When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world."
AN 6.38 One's Own Volition Attakārīsutta
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:
"Mister Gotama, this is my doctrine and view: One does not act of one's own volition, nor does one act of another's volition."
"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?
What do you think, brahmin, is there an element of initiative?"
"Yes, sir."
"Since this is so, do we find sentient beings who initiate activity?"
"Yes, sir."
"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.
What do you think, brahmin, is there an element of persistence ... exertion ... strength ... endurance ... energy?"
"Yes, sir."
"Since this is so, do we find sentient beings who have energy?"
"Yes, sir."
"Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another.
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?"
"Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."
AN 6.39 Sources Nidānasutta
"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.
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."
AN 6.40 With Kimbila Kimilasutta
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:
"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?"
"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."
"What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?"
"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."
AN 6.41 A Tree Trunk Dārukkhandhasutta
SO I HAVE HEARD. At one time Venerable Sāriputta was staying near Rājagaha, on the Vulture's Peak Mountain.
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?"
"Yes, reverend."
"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."
AN 6.42 With Nāgita Nāgitasutta
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:
"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 who wish to train, 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 proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains 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 many fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Now, at that time Venerable Nāgita was the Buddha's attendant. Then the Buddha said to Nāgita, "Nāgita, who's making that dreadful racket? You'd think it was fishermen hauling in a catch!"
"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."
"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."
"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."
"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.
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.
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.
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.
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.
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.
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.
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."