The Great Chapter
AN 8.11 At Verañjā Verañjasutta
SO I HAVE HEARD. At one time the Buddha was staying in Verañjā at the root of a neem tree dedicated to Naḷeru. Then the brahmin Verañja 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, I have heard that the ascetic Gotama doesn't bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for Mister Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Mister Gotama."
"Brahmin, I don't see anyone in this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---for whom I should bow down or rise up or offer a seat. If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!"
"Mister Gotama lacks taste."
"There is, brahmin, a sense in which you could rightly say that I lack taste. For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this sense you could rightly say that I lack taste. But that's not what you're talking about."
"Mister Gotama is indelicate."
"There is, brahmin, a sense in which you could rightly say that I'm indelicate. For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It's cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this sense you could rightly say that I'm indelicate. But that's not what you're talking about."
"Mister Gotama is a teacher of inaction."
"There is, brahmin, a sense in which you could rightly say that I'm a teacher of inaction. For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I'm a teacher of inaction. But that's not what you're talking about."
"Mister Gotama is a teacher of annihilationism."
"There is, brahmin, a sense in which you could rightly say that I'm a teacher of annihilationism. For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I'm a teacher of annihilationism. But that's not what you're talking about."
"Mister Gotama is disgusted."
"There is, brahmin, a sense in which you could rightly say that I'm disgusted. For I'm disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I'm disgusted. But that's not what you're talking about."
"Mister Gotama is an exterminator."
"There is, brahmin, a sense in which you could rightly say that I'm an exterminator. For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I'm an exterminator. But that's not what you're talking about."
"Mister Gotama is a mortifier."
"There is, brahmin, a sense in which you could rightly say that I'm a mortifier. For I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They've cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. In this sense you could rightly say that I'm a mortifier. But that's not what you're talking about."
"Mister Gotama is immature."
"There is, brahmin, a sense in which you could rightly say that I'm immature. I say that an immature person is someone who has given up future wombs and rebirth into a new state of existence. They've cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. In this sense you could rightly say that I'm immature. But that's not what you're talking about.
Suppose, brahmin, there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?"
"Mister Gotama, that should be called the eldest. For it is the eldest among them."
"In the same way, in this population lost in ignorance, swaddled in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. So, brahmin, I am the eldest and the first in the world.
My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
When my mind had immersed in samādhi like this---purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable---I extended it toward recollection of past lives. I recollected 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. I remembered: '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 I recollected my many kinds of past lives, with features and details.
This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my first breaking out, like a chick breaking out of the eggshell.
When my mind had immersed in samādhi like this---purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable---I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: 'These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my second breaking out, like a chick breaking out of the eggshell.
When my mind had immersed in samādhi like this---purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable---I extended it toward knowledge of the ending of defilements. I truly understood: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. I truly understood: 'These are defilements' ... 'This is the origin of defilements' ... 'This is the cessation of defilements' ... 'This is the practice that leads to the cessation of defilements'. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.
I understood: 'Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.'
This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my third breaking out, like a chick breaking out of the eggshell."
When he said this, the brahmin Verañja said to the Buddha:
"Mister Gotama is the eldest! Mister Gotama is the best! Excellent, Mister Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, Mister Gotama has made the teaching clear in many ways. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."
AN 8.12 With Sīha Sīhasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly. He thought, "That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. Why don't I go to see that Blessed One, the perfected one, the fully awakened Buddha!"
Then General Sīha went to the Jain ascetic of the Ñātika clan and said to him, "Sir, I'd like to go to see the ascetic Gotama."
"But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction? For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way."
Then Sīha's determination to go and see the Buddha died down.
For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a second time Sīha thought: "Why don't I go to see that Blessed One, the perfected one, the fully awakened Buddha!"
Then General Sīha went to the Jain Ñātika ...
Then for a second time Sīha's determination to go and see the Buddha died down.
For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a third time Sīha thought, "That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. What can these Jains do to me, whether I take leave of them or not? Why don't I, without taking leave of them, go to see that Blessed One, the perfected one, the fully awakened Buddha!"
Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha. He went by carriage as far as the terrain allowed, then descended and went by foot. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, I have heard this: 'The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.' I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don't want to misrepresent the Blessed One."
"There is, Sīha, a sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I'm disgusted, I teach disgust, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I'm an exterminator, I teach extermination, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I'm a mortifier, I teach mortification, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I'm immature, I teach immaturity, and I guide my disciples in that way.
And there is a sense in which you could rightly say that I'm ambitious, I teach ambition, and I guide my disciples in that way.
And what's the sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way? I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I teach inaction.
And what's the sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way? I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. In this sense you could rightly say that I teach action.
And what's the sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way? I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I teach annihilationism.
And what's the sense in which you could rightly say that I'm disgusted, I teach disgust, and I guide my disciples in that way? I'm disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I'm disgusted.
And what's the sense in which you could rightly say that I'm an exterminator, I teach extermination, and I guide my disciples in that way? I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I'm an exterminator.
And what's the sense in which you could rightly say that I'm a mortifier, I teach mortification, and I guide my disciples in that way? I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They've cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. In this sense you could rightly say that I'm a mortifier.
And what's the sense in which you could rightly say that I'm immature, I teach immaturity, and I guide my disciples in that way? I say that an immature person is someone who has given up future wombs and rebirth into a new state of existence. They've cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they're unable to arise in the future. In this sense you could rightly say that I'm immature.
And what's the sense in which you could rightly say that I'm ambitious, I teach ambition, and I guide my disciples in that way? I'm ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way. In this sense you could rightly say that I'm ambitious."
When he said this, General Sīha said to the Buddha, "Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life."
"Sīha, you should act after careful consideration. It's good for well-known people such as yourself to act after careful consideration."
"Now I'm even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other religions were to gain me as a disciple, they'd carry a banner all over Vesālī, saying: 'General Sīha has become our disciple!' And yet the Buddha tells me to act after careful consideration. For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life."
"For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come."
"Now I'm even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Sir, I have heard that the ascetic Gotama says this: 'Gifts should only be given to me, and to my disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.' Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we'll know the proper time for that. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life."
Then the Buddha taught Sīha step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Sīha's mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha: "Everything that has a beginning has an end."
Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. He said to the Buddha, "Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow's meal from me." The Buddha consented with silence. Then, knowing that the Buddha had consented, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then Sīha addressed a certain man, "Mister, please find out if there is any meat ready for sale." And when the night had passed General Sīha had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, "Sir, it's time. The meal is ready."
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha's home, where he sat on the seat spread out, together with the Saṅgha of mendicants. Now at that time many Jain ascetics in Vesālī went from street to street and from square to square, calling out with raised arms: "Today General Sīha has slaughtered a fat calf for the ascetic Gotama's meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused."
Then a certain person went up to Sīha and whispered in his ear, "Please sir, you should know this. Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms: 'Today General Sīha has slaughtered a fat calf for the ascetic Gotama's meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.'"
"Enough, master. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha. They'll never stop misrepresenting the Buddha with their incorrect, hollow, false, untruthful claims. We would never deliberately take the life of a living creature, not even for life's sake."
Then Sīha served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
AN 8.13 A Thoroughbred Assājānīyasutta
"Mendicants, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What eight?
It's when a fine royal thoroughbred is well born on both the mother's and the father's sides.
He's bred in the region fine thoroughbreds come from.
Whatever food he's given, fresh or dry, he eats carefully, without making a mess.
He's disgusted by sitting or lying down in excrement or urine.
He's sweet-natured and pleasant to live with, and he doesn't upset the other horses.
He openly shows his tricks, bluffs, ruses, and feints to his trainer, so the trainer can try to subdue them.
He carries his load, determining: 'Whether or not the other horses carry their loads, I'll carry mine.'
He always walks in a straight path. He's strong, and stays strong even until death.
A fine royal thoroughbred with these eight factors is worthy of a king. ...
In the same way, a mendicant with eight qualities 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. What eight?
It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken.
Whatever food they're given, coarse or fine, they eat carefully, without bother.
They're disgusted with bad conduct by way of body, speech, or mind, and by attainment of the many kinds of unskillful things.
They're sweet-natured and pleasant to live with, and they don't upset the other mendicants.
They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions, so they can try to subdue them.
They do their training, determining: 'Whether or not the other mendicants do their training, I'll do mine.'
They always walk in a straight path. And here the straight path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
They're energetic: 'Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.'
A mendicant with these eight qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world."
AN 8.14 A Wild Colt Assakhaḷuṅkasutta
"Mendicants, I will teach you about eight wild colts and eight defects in horses, and about eight wild people and eight defects in people. Listen and apply your mind well, I will speak."
"Yes, sir," they replied. The Buddha said this:
"And what, mendicants, are the eight wild colts and eight defects in horses?
Firstly, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts back right up and spin the chariot behind them. Some wild colts are like that. This is the first defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod. Some wild colts are like that. This is the second defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it. Some wild colts are like that. This is the third defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track. Some wild colts are like that. This is the fourth defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts rear up and strike out with their fore-legs. Some wild colts are like that. This is the fifth defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want. Some wild colts are like that. This is the sixth defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts don't step forward or turn back but stand right there still as a post. Some wild colts are like that. This is the seventh defect of a horse.
Furthermore, when the trainer says 'giddyup!' and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs. Some wild colts are like that. This is the eighth defect of a horse. These are the eight wild colts and the eight defects in horses.
And what are the eight wild people and eight defects in people?
Firstly, the mendicants accuse a mendicant of an offense. But the accused mendicant evades it by saying they don't remember. I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, back right up and spin the chariot behind them. Some wild people are like that. This is the first defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant objects to the accuser: 'What has an incompetent fool like you got to say? How on earth could you imagine you've got something worth saying!' I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, jump back, wreck the hub, and break the triple rod. Some wild people are like that. This is the second defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant retorts to the accuser: 'Well, you've fallen into such-and-such an offense. You should deal with that first.' I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, shake the cart-pole off their thigh and trample it. Some wild people are like that. This is the third defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant dodges the issue, distracts the discussion with irrelevant points, and displays annoyance, hate, and bitterness. I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, take a wrong turn, sending the chariot off track. Some wild people are like that. This is the fourth defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant gesticulates while speaking in the middle of the Saṅgha. I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, rear up and strike out with their fore-legs. Some wild people are like that. This is the fifth defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want. I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want. Some wild people are like that. This is the sixth defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent. I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, don't step forward or turn back but stand right there still as a post. Some wild people are like that. This is the seventh defect of a person.
Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant says this: 'Why are you venerables making so much of an issue over me? Now I'll resign the training and return to a lesser life.' When they have resigned the training, they say: 'Well, venerables, are you happy now?' I say that this person is comparable to the wild colts who, when the trainer says 'giddyup!' and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs. Some wild people are like that. This is the eighth defect of a person.
These are the eight wild people and eight defects in people."
AN 8.15 Stains Malasutta
"Mendicants, there are these eight stains. What eight? Not reciting is the stain of hymns. Neglect is the stain of houses. Laziness is the stain of beauty. Negligence is a guard's stain. Misconduct is a woman's stain. Stinginess is a giver's stain. Bad, unskillful qualities are a stain in this world and the next. Worse than any of these is ignorance, the worst stain of all. These are the eight stains.
Not reciting is the stain of hymns.
The stain of houses is neglect.
Laziness is the stain of beauty.
A guard's stain is negligence.Misconduct is a woman's stain.
A giver's stain is stinginess.
Bad qualities are a stain
in this world and the next.
But a worse stain than these
is ignorance, the worst stain of all."
AN 8.16 Going on a Mission Dūteyyasutta
"Mendicants, a mendicant with eight qualities is worthy of going on a mission. What eight? It's a mendicant who learns and educates others. They memorize and remember. They understand and help others understand. They're skilled at knowing what's on topic and what isn't. And they don't cause quarrels. A mendicant with these eight qualities is worthy of going on a mission.
Having eight qualities Sāriputta is worthy of going on a mission. What eight? He learns and educates others. He memorizes and remembers. He understands and helps others understand. He's skilled at knowing what's on topic and what isn't. And he doesn't cause quarrels. Having these eight qualities Sāriputta is worthy of going on a mission.
They don't tremble when arriving
at an assembly of fierce debaters.
They don't miss out any words,
or conceal the instructions.Their words aren't poisoned,
and they don't tremble when questioned.
Such a mendicant
is worthy of going on a mission."
AN 8.17 Catching (1st) Paṭhamabandhanasutta
"Mendicants, a woman catches a man using eight features. What eight? With weeping, laughing, speaking, appearance, gifts of wildflowers, scents, tastes, and touches. A woman catches a man using these eight features. But those beings who are caught by touch are well and truly caught."
AN 8.18 Catching (2nd) Dutiyabandhanasutta
"Mendicants, a man catches a woman using eight features. What eight? With weeping, laughing, speaking, appearance, gifts of wildflowers, scents, tastes, and touches. A man catches a woman using these eight features. But those beings who are caught by touch are well and truly caught."
AN 8.19 With Pahārāda Pahārādasutta
At one time the Buddha was staying in Verañjā at the root of a neem tree dedicated to Naḷeru.
Then Pahārāda, lord of titans, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, "Well, Pahārāda, do the titans love the ocean?"
"Sir, they do indeed."
"But seeing what incredible and amazing things do the titans love the ocean?"
"Sir, seeing eight incredible and amazing things the titans love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the titans love about the ocean.
Furthermore, the ocean is consistent and doesn't overflow its boundaries. This is the second thing the titans love about the ocean.
Furthermore, the ocean doesn't accommodate a carcass, but quickly carries it to the shore and strands it on the beach. This is the third thing the titans love about the ocean.
Furthermore, when they reach the ocean, all the great rivers---that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī---lose their names and clans and are simply considered 'the ocean'. This is the fourth thing the titans love about the ocean.
Furthermore, for all the world's streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up. This is the fifth thing the titans love about the ocean.
Furthermore, the ocean has just one taste, the taste of salt. This is the sixth thing the titans love about the ocean.
Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds. This is the seventh thing the titans love about the ocean.
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the titans love about the ocean.
Seeing these eight incredible and amazing things the titans love the ocean.
Well, sir, do the mendicants love this teaching and training?"
"They do indeed, Pahārāda."
"But seeing how many incredible and amazing things do the mendicants love this teaching and training?"
"Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training. What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training.
The ocean is consistent and doesn't overflow its boundaries. In the same way, when a training rule is laid down for my disciples they wouldn't break it even for the sake of their own life. This is the second thing the mendicants love about this teaching and training.
The ocean doesn't accommodate a carcass, but quickly carries it to the shore and strands it on the beach. In the same way, the Saṅgha doesn't accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner---though claiming to be one---rotten inside, festering, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they're far from the Saṅgha, and the Saṅgha is far from them. This is the third thing the mendicants love about this teaching and training.
When they reach the ocean, all the great rivers---that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī---lose their names and clans and are simply considered 'the ocean'. In the same way, when they go forth from the lay life to homelessness, all four classes---aristocrats, brahmins, peasants, and menials---lose their former names and clans and are simply considered 'ascetics who follow the Sakyan'. This is the fourth thing the mendicants love about this teaching and training.
For all the world's streams that reach it, and the showers that fall from the sky, the ocean never empties or fills up. In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up. This is the fifth thing the mendicants love about this teaching and training.
The ocean has just one taste, the taste of salt. In the same way, this teaching and training has one taste, the taste of freedom. This is the sixth thing the mendicants love about this teaching and training.
The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, native gold, rubies, and emeralds. In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. This is the seventh thing the mendicants love about this teaching and training.
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training.
Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training."
AN 8.20 Sabbath Uposathasutta
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra's mother in the Eastern Monastery.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, "Sir, the night is getting late. It is the first watch of the night, and the Saṅgha of monks has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks."
But when he said this, the Buddha kept silent.
For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, "Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha of monks has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks."
But for a second time the Buddha kept silent.
For a third time, as the night was getting late, in the last watch of the night, as dawn stirred, bringing joy to the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, "Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. And the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the monks."
"Ānanda, the assembly is not pure."
Then Venerable Mahāmoggallāna thought, "Who is the Buddha talking about?"
Then he focused on comprehending the minds of everyone in the Saṅgha. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner---though claiming to be one---rotten inside, festering, and depraved, sitting in the middle of the Saṅgha.
When he saw him he got up from his seat, went up to him and said, "Get up, reverend. The Buddha has seen you. You can't live in communion with the monks."
But when he said this, that person kept silent.
For a second time
and a third time, he asked that monk to leave.
But for a third time that person kept silent.
Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, "I have ejected that person. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the monks."
"It's incredible, Moggallāna, it's amazing, how that futile man waited to be taken by the arm!"
Then the Buddha said to the monks:
"Now, monks, you should perform the sabbath and recite the monastic code. From this day forth, I will not perform the sabbath or recite the monastic code. It's impossible, monks, it can't happen that a Realized One could recite the monastic code in an impure assembly.
Seeing these eight incredible and amazing things the titans love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the titans love about the ocean.
::: small (Tell in full as in the previous discourse.) :::
Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the titans love about the ocean. Seeing these eight incredible and amazing things the titans love the ocean.
In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. What eight?
The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training. ...
Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, titans, dragons, and centaurs. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training.
Seeing these eight incredible and amazing things, the mendicants love this teaching and training."