The Chapter with Dhammika
AN 6.43 The Giant Nāgasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda, "Come, Ānanda, let's go to the stilt longhouse of Migāra's mother in the Eastern Monastery for the day's meditation."
"Yes, sir," Ānanda replied.
So the Buddha went with Ānanda to the Eastern Monastery. In the late afternoon the Buddha came out of retreat and addressed Ānanda, "Come, Ānanda, let's go to the eastern gate to bathe."
"Yes, sir," Ānanda replied. So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs.
Now, at that time King Pasenadi had a giant bull elephant called "White". It emerged from the eastern gate to the beating and playing of musical instruments.
When people saw it they said, "The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a huge body!"
When they said this, Venerable Udāyī said to the Buddha, "Sir, is it only when they see elephants with such a huge, formidable body that people say: 'A giant, such a giant'? Or do they say it when they see any other creatures with huge, formidable bodies?"
"Udāyī, when they see elephants with such a huge, formidable body people say: 'A giant, such a giant!'
And also when they see a horse with a huge, formidable body ...
When they see a bull with a huge, formidable body ...
When they see a serpent with a huge, formidable body ...
When they see a tree with a huge, formidable body ...
And when they see a human being with such a huge, formidable body people say: 'A giant, such a giant!'
But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a 'giant' in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans."
"It's incredible, sir, it's amazing! How well said this was by the Buddha: 'But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a "giant" in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.' And I celebrate the well-spoken words of the Buddha with these verses:
Awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
he loves peace of mind.Revered by people,
gone beyond all things,
even the gods revere him;
so I've heard from the perfected one.He has transcended all fetters
and escaped from entanglements.
Delighting to renounce sensual pleasures,
he's freed like lustrous gold from stone.That giant outshines all,
like the Himalaya beside other mountains.
Of all those named 'giant',
he is truly named, supreme.I shall extol the giant for you,
for he does nothing monstrous.
Sweetness and harmlessness
are two feet of the giant.Fervor and celibacy
are his two other feet.
Faith is the giant's trunk,
and equanimity his white tusks.Mindfulness is his neck, his head is wisdom---
inquiry and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.He eats blameless things,
he doesn't eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but water does not stick to it.Just so the Buddha is born in the world,
and lives in the world,
but the world does not stick to him,
as water does not stick to the lotus.A great blazing fire
dies down when the fuel runs out.
When the coals have gone out
it's said to be 'quenched'.This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
being undefiled, will be fully quenched."
AN 6.44 With Migasālā Migasālāsutta
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him, "Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
My father Purāṇa was celibate, set apart, avoiding the vulgar act of sex. When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.
But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that, since he was also a once-returner, he was reborn in the host of joyful gods.
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?"
"You're right, sister, but that's how the Buddha declared it."
Then Ānanda, after receiving almsfood at Migasālā's home, rose from his seat and left. Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.
"Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty's wit? And who is it that knows how to assess individuals? These six people are found in the world. What six?
Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they've not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they're headed for a lower place, not a higher. They're going to a lower place, not a higher.
Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they've listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they're headed for a higher place, not a lower. They're going to a higher place, not a lower.
Judgmental people compare them, saying: 'This one has just the same qualities as the other, so why is one worse and one better?' This will be for their lasting harm and suffering.
In this case, the person who is sweet-natured ... and has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?
So, Ānanda, don't be judgmental about people. Don't pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.
Take another person who is angry and conceited, and from time to time has greedy thoughts. And they've not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they're headed for a lower place, not a higher. They're going to a lower place, not a higher.
Take another person who is angry and conceited, and from time to time has greedy thoughts. ... Because the stream of the teaching carries them along. ... When their body breaks up, after death, they're headed for a higher place, not a lower. They're going to a higher place, not a lower.
Judgmental people compare them ...
I, or someone like me, may pass judgment on people.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they've not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they're headed for a lower place, not a higher. They're going to a lower place, not a higher.
Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they've listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they're headed for a higher place, not a lower. They're going to a higher place, not a lower.
Judgmental people compare them, saying: 'This one has just the same qualities as the other, so why is one worse and one better?' This will be for their lasting harm and suffering.
In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?
So, Ānanda, don't be judgmental about people. Don't pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.
Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty's wit? And who is it that knows how to assess individuals? These six people are found in the world.
If Isidatta had achieved Purāṇa's level of ethical conduct, Purāṇa could not have even known Isidatta's destination. And if Purāṇa had achieved Isidatta's level of wisdom, Isidatta could not have even known Purāṇa's destination. So both individuals were lacking in one respect."
AN 6.45 Debt Iṇasutta
"Mendicants, isn't poverty suffering in the world for a person who enjoys sensual pleasures?"
"Yes, sir."
"When a poor, penniless person falls into debt, isn't being in debt also suffering in the world for a person who enjoys sensual pleasures?"
"Yes, sir."
"When a poor person who has fallen into debt agrees to pay interest, isn't the interest also suffering in the world for a person who enjoys sensual pleasures?"
"Yes, sir."
"When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn't being warned suffering in the world for a person who enjoys sensual pleasures?"
"Yes, sir."
"When a poor person fails to pay after getting a warning, they're prosecuted. Isn't being prosecuted suffering in the world for a person who enjoys sensual pleasures?"
"Yes, sir."
"When a poor person fails to pay after being prosecuted, they're imprisoned. Isn't being imprisoned suffering in the world for a person who enjoys sensual pleasures?"
"Yes, sir."
"So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the Noble One.
Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they're in debt, I say.
In order to conceal the bad things they do by way of body, speech, and mind they harbor corrupt wishes. They wish, plan, speak, and act with the thought: 'May no-one find me out!' This is how they pay interest, I say.
Good-hearted spiritual companions say this about them: 'This venerable acts like this, and behaves like that.' This is how they're warned, I say.
When they go to a wilderness, the root of a tree, or an empty hut, they're beset by remorseful, unskillful thoughts. This is how they're prosecuted, I say.
That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they're trapped in the prison of hell or the animal realm. I don't see a single prison that's as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary from the yoke as the prison of hell or the animal realm.
Poverty is said to be suffering in the world,
and so is being in debt.
A poor person who has fallen into debt
frets even when spending the loan.And then they're prosecuted,
or even thrown in jail.
Such imprisonment is true suffering
for someone who prays for pleasure and possessions.In the same way, in the noble one's training
whoever has no faith,
no conscience or prudence,
contemplates bad deeds.After doing bad things
by way of body,
speech, and mind,
they wish, 'May no-one find me out!'Their behavior is creepy
by body, speech, and mind.
They pile up bad deeds
on and on, life after life.That simpleton evildoer,
knowing their own misdeeds,
is a poor person who has fallen into debt,
and frets even when spending the loan.And when in village or wilderness
they're prosecuted
by painful mental plans,
which are born of remorse.That simpleton evildoer,
knowing their own misdeeds,
goes to one of the animal realms,
or is trapped in hell.Such imprisonment is true suffering,
from which the attentive are released.
With confident heart, they give
with wealth that is properly earned.That faithful householder
holds a perfect hand on both counts:
welfare and benefit in this life,
and happiness in the next.
This is how, for a householder,
merit grows by generosity.In the same way, in the noble one's training,
whoever is grounded in faith,
with conscience and prudence,
wise, and ethically restrained,is said to live happily
in the noble one's training.
After gaining pleasure not of the flesh,
they concentrate on equanimity.They give up the five hindrances,
constantly energetic,
and enter the absorptions,
unified, alert, and mindful.Truly knowing in this way
regards the ending of all fetters,
by not grasping in any way,
their mind is rightly freed.To that unaffected one, rightly freed
with the end of the fetters of continued existence,
the knowledge comes:
'My freedom is unshakable.'This is the ultimate knowledge.
This is the supreme happiness.
Sorrowless, stainless, secure:
this is the highest freedom from debt."
AN 6.46 By Mahācunda Mahācundasutta
SO I HAVE HEARD. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Venerable Mahācunda said this:
"Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption meditation: 'They say, "We practice absorption meditation! We practice absorption meditation!" And they meditate and concentrate and contemplate and ruminate. Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?' In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they're not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: 'They say, "We practice discernment of principles! We practice discernment of principles!" But they're restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?' In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they're not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation. In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they're not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles. In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they're not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
So you should train like this: 'As mendicants who practice discernment of principles, we will praise mendicants who practice absorption meditation.' That's how you should train. Why is that? Because it's incredibly rare to find individuals in the world who have direct meditative experience of the element free of death.
So you should train like this: 'As mendicants who practice absorption meditation, we will praise mendicants who practice discernment of principles.' That's how you should train. Why is that? Because it's incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom."
AN 6.47 Apparent in the Present Life (1st) Paṭhamasandiṭṭhikasutta
And then the wanderer Moḷiyasīvaka 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:
"Sir, they speak of 'a teaching apparent in the present life'. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?"
"Well then, Sīvaka, I'll ask you about this in return, and you can answer as you like. What do you think, Sīvaka? When there's greed in you, do you understand 'I have greed in me'? And when there's no greed in you, do you understand 'I have no greed in me'?"
"Yes, sir."
"Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
What do you think, Sīvaka? When there's hate ... delusion ... greedy ideas ... hateful ideas ... When there are delusional ideas in you, do you understand 'I have delusional ideas in me'? And when there are no delusional ideas in you, do you understand 'I have no delusional ideas in me'?"
"Yes, sir."
"Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."
"Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life."
AN 6.48 Apparent in the Present Life (2nd) Dutiyasandiṭṭhikasutta
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, they speak of 'a teaching apparent in the present life'. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?"
"Well then, brahmin, I'll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there's greed in you, do you understand 'I have greed in me'? And when there's no greed in you, do you understand 'I have no greed in me'?"
"Yes, sir."
"Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
What do you think, brahmin? When there's hate ... delusion ... corruption that leads to physical deeds ... corruption that leads to speech ... When there's corruption that leads to mental deeds in you, do you understand 'I have corruption that leads to mental deeds in me'? And when there's no corruption that leads to mental deeds in you, do you understand 'I have no corruption that leads to mental deeds in me'?"
"Yes, sir."
"Since you know this, this is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."
"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 6.49 With Khema Khemasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha:
"Sir, a mendicant who is perfected---with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment---does not think: 'There is someone better than me, or equal to me, or worse than me.'"
That is what Khema said, and the teacher approved. Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And then, not long after Khema had left, Sumana said to the Buddha:
"Sir, a mendicant who is perfected---with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment---does not think: 'There is no-one better than me, or equal to me, or worse than me.'"
That is what Sumana said, and the teacher approved. Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And then, soon after Khema and Sumana had left, the Buddha addressed the mendicants: "Mendicants, this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some futile men here who declare enlightenment as a joke. Later they will fall into distress.
They don't represent themselves
as being among superiors, inferiors, or equals.
Rebirth is ended,
>the spiritual journey has been completed.
They live freed from fetters."
AN 6.50 Sense Restraint Indriyasaṁvarasutta
"Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. ... One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. ... One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 6.51 With Ānanda Ānandasutta
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
"Reverend Sāriputta, how does a mendicant get to hear a teaching they haven't heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven't understood before?"
"Well, Venerable Ānanda, you're very learned. Why don't you clarify this yourself?"
"Well then, Reverend Sāriputta, listen and apply your mind well, I will speak."
"Yes, reverend," Sāriputta replied. Ānanda said this:
"Reverend Sāriputta, take a mendicant who memorizes the teaching---statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind.
They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. From time to time they go up to those mendicants and ask them questions: 'Why, sir, does it say this? What does that mean?' Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
This is how a mendicant gets to hear a teaching they haven't heard before. It's how they remember those teachings they have heard. It's how they keep exercising the teachings with which they are already familiar. And it's how they come to understand what they haven't understood before."
"It's incredible, reverend, it's amazing! How well said this was by Venerable Ānanda! And we will remember Venerable Ānanda as someone who has these six qualities.
For Ānanda memorizes the teaching ... statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters."
AN 6.52 Aristocrats Khattiyasutta
And then the brahmin Jānussoṇi 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:
"Aristocrats, Mister Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?"
"Aristocrats, brahmin, have wealth as their ambition. They're preoccupied with wisdom. They're fixated on power. They insist on territory. Their ultimate goal is authority."
"Brahmins, Mister Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?"
"Brahmins have wealth as their ambition. They're preoccupied with wisdom. They're fixated on the hymns. They insist on sacrifice. Their ultimate goal is the realm of divinity."
"Householders, Mister Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?"
"Householders have wealth as their ambition. They're preoccupied with wisdom. They're fixated on their profession. They insist on work. Their ultimate goal is to complete their work."
"Women, Mister Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?"
"Women have a man as their ambition. They're preoccupied with adornments. They're fixated on their children. They insist on being without a co-wife. Their ultimate goal is authority."
"Bandits, Mister Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?"
"Bandits have theft as their ambition. They're preoccupied with a hiding place. They're fixated on their sword. They insist on darkness. Their ultimate goal is invisibility."
"Ascetics, Mister Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?"
"Ascetics have patience and sweetness as their ambition. They're preoccupied with wisdom. They're fixated on ethical conduct. They insist on owning nothing. Their ultimate goal is extinguishment."
"It's incredible, Mister Gotama, it's amazing! Mister Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. 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 6.53 Diligence Appamādasutta
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, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?"
"There is, brahmin."
"So what is it?"
"Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
The footprints of all creatures that walk can fit inside an elephant's footprint. So an elephant's footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing ...
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, diligence is one thing ...
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, diligence is one thing ...
All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, diligence is one thing ...
The radiance of all the stars is not worth a sixteenth part of the moon's radiance, so the moon's radiance is said to be the best of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come."
"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 6.54 About Dhammika Dhammikasutta
At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain.
Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves, "We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But the visiting mendicants don't stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?"
Then the local lay followers thought to themselves, "This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery. Why don't we banish Venerable Dhammika?"
Then the local lay followers went up to Venerable Dhammika and said to him, "Sir, please leave this monastery. You've stayed here long enough."
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves: ...
They said to Venerable Dhammika, "Sir, please leave this monastery. You've stayed here long enough."
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves, "Why don't we banish Venerable Dhammika from all seven monasteries in our native land?"
Then the local lay followers went up to Venerable Dhammika and said to him, "Sir, please leave all seven monasteries in our native land."
Then Venerable Dhammika thought, "I've been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?" He thought, "Why don't I go to see the Buddha?"
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture's Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "So, Brahmin Dhammika, where have you come from?"
"Sir, I've been banished by the local lay followers from all seven monasteries in my native land."
"Enough, Brahmin Dhammika, what's that to you? Now that you've been banished from all of those places, you have come to me.
Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, now that you've been banished from all of those places, you have come to me.
Once upon a time, King Koravya had a royal banyan tree with five trunks called 'Well Planted'. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues. Its fruits were as large as a rice pot. And they were as sweet as pure wild honey. The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No-one guarded the fruit, yet no-one damaged another's fruits.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, 'Oh, how incredible, how amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don't I make sure that the royal banyan tree gives no fruit in future?' Then the royal banyan tree gave no more fruit.
Then King Koravya went up to Sakka, lord of gods, and said to him, 'Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.' Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.
Then Sakka went up to that deity, and said, 'Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?'
'Because, my good sir, a violent storm came and felled and uprooted my home.'
'Well, did you stand by your tree's duty when the storm came?'
'But my good sir, how does a tree stand by its duty?'
'It's when those who need the tree's roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.'
'I was not standing by a tree's duty when the storm came and felled and uprooted my home.'
'God, if you were to stand by a tree's duty, your home may be as it was before.'
'I will stand by a tree's duty! May my home be as it was before!'
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
In the same way, Brahmin Dhammika, were you standing by an ascetic's duty when the local lay followers banished you from all seven of the monasteries in your native land?"
"But sir, how do I stand by an ascetic's duty?"
"When someone abuses, annoys, or argues with an ascetic, the ascetic doesn't abuse, annoy, or argue back at them. That's how an ascetic stands by an ascetic's duty."
"I was not standing by an ascetic's duty when the local lay followers banished me from all seven of the monasteries in my native land."
"Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them the path to rebirth in the company of Divinity. Those lacking confidence in Sunetta were---when their body broke up, after death---reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were---when their body broke up, after death---reborn in a good place, a heavenly realm.
Once upon a time there was a teacher called Mūgapakkha ... Aranemi ... Kuddālaka ... Hatthipāla ... Jotipāla. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them the way to rebirth in the company of Divinity. Those lacking confidence in Jotipāla were---when their body broke up, after death---reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Jotipāla were---when their body broke up, after death---reborn in a good place, a heavenly realm.
What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not create much wickedness?"
"Yes, sir."
"They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness. Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one's own spiritual companions. So you should train like this: 'We will have no malicious intent for those who we want to have as our spiritual companions.' That is how you should train.
Sunetta and Mūgapakkha,
and Aranemi the brahmin,
Hatthipāla the student,
and Kuddālaka were Teachers.And Jotipāla Govinda
was priest for seven kings.
These six famous teachers,
harmless ones of the past,were free of putrefaction, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the realm of divinity.Many hundreds of
their disciples were also
free of putrefaction-stench, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the realm of divinity.One who insults
with malicious intent
these non-Buddhist seers,
free of desire, immersed in samādhi;
such a man
creates much wickedness.But one who insults
with malicious intent
a single person accomplished in view,
a mendicant disciple of the Buddha;
that man
creates even more wickedness.You shouldn't attack a holy person,
who has given up the grounds for views.
This person is called
the seventh of the noble Saṅgha.They're not free of desire for sensual pleasures,
and their faculties are still immature:
faith, mindfulness, and energy,
serenity and discernment.If you attack such a mendicant,
you first hurt yourself.
Having hurt yourself,
you harm the other.But if you protect yourself,
the other is also protected.
So you should protect yourself.
An astute person is always uninjured."