Aṅguttara Nikāya (Numbered Discourses)

When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these six perceptions: perceptions of sights, sounds, smells, tastes, touches, and ideas.

And what is the source of perceptions? Contact is their source.

And what is the diversity of perceptions? The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different. This is called the diversity of perceptions.

And what is the result of perceptions? Communication is the result of perception, I say. You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ This is called the result of perceptions.

And what is the cessation of perception? When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. ‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance.

And what is the source of defilements? Ignorance is the source of defilements.

And what is the disparity of defilements? There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the disparity of defilements.

And what is the result of defilements? When one who is ignorant generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of defilements.

And what is the cessation of defilements? When ignorance ceases, defilements cease. The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. ‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.

And what is the source of deeds? Contact is their source.

And what is the disparity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the disparity of deeds.

And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds.

And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

‘Suffering should be known. And its source, disparity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, but why did I say it? Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

And what is the source of suffering? Craving is the source of suffering.

And what is the disparity of suffering? There is suffering that is severe, mild, slow to fade, and quick to fade. This is called the disparity of suffering.

And what is the result of suffering? It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: ‘Who knows one or two phrases to stop this suffering?’ The result of suffering is either confusion or a search, I say. This is called the result of suffering.

And what is the cessation of suffering? When craving ceases, suffering ceases. The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, and this is why I said it.

This is the penetrative exposition of the teaching.”

“Mendicants, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What six? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘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 he recollects his many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. …

Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings pass on according to their deeds. Since he truly understands this, this is a power of the Realized One. …

Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom. And he lives having realized it with his own insight in this very life due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible, the Realized One answers them in whatever manner he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes, the Realized One answers them in whatever manner he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments, the Realized One answers them in whatever manner he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of recollection of past lives, the Realized One answers them in whatever manner he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings, the Realized One answers them in whatever manner he has truly known it.

If others come to the Realized One and ask questions about his true knowledge of the ending of defilements, the Realized One answers them in whatever manner he has truly known it.

And I say that true knowledge of the possible as possible and the impossible as impossible is for those with immersion, not for those without immersion. And true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes is for those with immersion, not for those without immersion. And true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments is for those with immersion, not for those without immersion. And true knowledge of the recollection of past lives is for those with immersion, not for those without immersion. And true knowledge of the passing away and rebirth of sentient beings is for those with immersion, not for those without immersion. And true knowledge of the ending of defilements is for those with immersion, not for those without immersion. And so, mendicants, immersion is the path. No immersion is the wrong path.”

“Mendicants, without giving up six things you can’t realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. Without giving up these six things you can’t realize the fruit of non-return.

After giving up six things you can realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. After giving up these six things you can realize the fruit of non-return.”

“Mendicants, without giving up six things you can’t realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. Without giving up these six things you can’t realize perfection.

After giving up six things you can realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. After giving up these six things you can realize perfection.”

“Mendicants, it is quite impossible that a mendicant with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible to give up sensual desire, or desire to be reborn in the realm of luminous form or in the formless realm.

It’s quite possible that a mendicant with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible to give up sensual desire, and desire to be reborn in the realm of luminous form and in the formless realm.”

“Mendicants, it is quite impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind. Without learning the mind’s character, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion. Without fulfilling right immersion, it’s impossible to give up the fetters. Without giving up the fetters, it’s impossible to realize extinguishment.

It’s quite possible that a mendicant who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion. For someone who takes pleasure in being alone in seclusion, it’s possible to learn the mind’s character. For someone who learns the mind’s character, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion. Having fulfilled right immersion, it’s possible to give up the fetters. Having given up the fetters, it’s possible to realize extinguishment.”

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; being easy to admonish, and good friendship. These six things don’t lead to the decline of a mendicant.” That is what that deity said, and the Teacher concurred. Then that deity, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha addressed the mendicants: “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; being easy to admonish, and good friendship. 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.”

When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s when a mendicant personally respects the Teacher and praises such respect. And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly. They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to admonish … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and correctly. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. It’s when a mendicant personally respects the Teacher … They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to admonish … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and correctly. This is how to see the detailed meaning of what I said in brief.”

“Mendicants, it is quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and heavenly, whether near or far. It’s impossible that they’ll understand the minds of other beings and individuals, having encompassed them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’. It’s impossible that they’ll recollect many kinds of past lives, with features and details. It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings pass on according to their deeds. It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … It’s possible that they’ll understand the minds of other beings … It’s possible that they’ll recollect many kinds of past lives, with features and details. It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings pass on according to their deeds. It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.”

“Mendicants, a mendicant with six qualities is incapable of realizing anything that can be realized, since each and every one is within range. What six? It’s when a mendicant doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable. A mendicant with these six qualities is incapable of realizing anything that can be realized, since each and every one is within range.

A mendicant with six qualities is capable of realizing anything that can be realized, since each and every one is within range. What six? It’s when a mendicant truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable. A mendicant with these six qualities is capable of realizing anything that can be realized, since each and every one is within range.”

“Mendicants, a mendicant who has six qualities can’t attain strength in immersion. What six? It’s when a mendicant is not skilled in entering immersion, skilled in remaining in immersion, or skilled in emerging from immersion. And they don’t practice carefully and persistently, and they don’t do what’s suitable. A mendicant who possesses these six qualities can’t attain strength in immersion.

A mendicant who has six qualities can attain strength in immersion. What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, and skilled in emerging from immersion. And they practice carefully and persistently, and do what’s suitable. A mendicant who possesses these six qualities can attain strength in immersion.”

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures have not been truly seen clearly with right wisdom. Without giving up these six qualities you can’t enter and remain in the first absorption.

But after giving up these six qualities you can enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom. After giving up these six qualities you can enter and remain in the first absorption.”

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions. Without giving up these six qualities you can’t enter and remain in the first absorption.

But after giving up these six qualities you can enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions. After giving up these six qualities you can enter and remain in the first absorption.”

“Mendicants, when a mendicant has six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What six? Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions. When a mendicant possesses these six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

When a mendicant has six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What six? Thoughts of renunciation, good will, and harmlessness. And perceptions of renunciation, good will, and harmlessness. When a mendicant possesses these six qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

“Mendicants, without giving up six things you can’t realize perfection. What six? Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. Without giving up these six qualities you can’t realize perfection.

After giving up six things you can realize perfection. What six? Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. After giving up these six things you can realize perfection.”

“Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, fawning, and flattery. Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.

But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, fawning, and flattery. After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

“Mendicants, when a mendicant has six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What six? It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, kindness, and non-proliferation. When a mendicant possesses these six things they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.”

“Mendicants, a mendicant who has six qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What six? It’s when a mendicant is not skilled in progress, skilled in regress, or skilled in means. They don’t generate enthusiasm to achieve skillful qualities not yet achieved. They don’t protect skillful qualities they have achieved. And they don’t try to persist in the task. A mendicant who possesses these six qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

A mendicant who has six qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What six? It’s when a mendicant is skilled in progress, skilled in regress, and skilled in means. They generate enthusiasm to achieve skillful qualities not yet achieved. They protect skillful qualities they have achieved. And they try to persist in the task. A mendicant who possesses these six qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”

“Mendicants, a mendicant with six qualities soon acquires great and abundant good qualities. What six? It’s when a mendicant is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful qualities. They reach further. A mendicant who possesses these six qualities soon acquires great and abundant good qualities.”

“Mendicants, someone with six qualities is placed in hell as if delivered there. What six? They kill living creatures, steal, commit sexual misconduct, and lie. And they have corrupt wishes and wrong view. Someone with these six qualities is placed in hell as if delivered there.

Someone with six qualities is placed in heaven as if delivered there. What six? They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view. Someone with these six qualities is placed in heaven as if delivered there.”

“Mendicants, someone with six qualities is placed in hell as if delivered there. What six? They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and rude. Someone with these six qualities is placed in hell as if delivered there.

Someone with six qualities is placed in heaven as if delivered there. What six? They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or rude. Someone with these six qualities is placed in heaven as if delivered there.”

“Mendicants, a mendicant with six qualities can’t realize the best thing, perfection. What six? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life. A mendicant with these six qualities can’t realize the best thing, perfection.

A mendicant with six qualities can realize the best thing, perfection. What six? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life. A mendicant with these six qualities can realize the best thing, perfection.”

“Mendicants, a mendicant with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night. What six? It’s when a mendicant has many desires—they’re frustrated and not content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unmindful, and witless. A mendicant with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

A mendicant with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night. What six? It’s when a mendicant doesn’t have many desires—they’re not frustrated but content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, mindful, and wise. A mendicant with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

“Mendicants, a mendicant with six qualities can’t realize supreme coolness. What six? It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They have inferior convictions. They delight in substantial reality. A mendicant with these six qualities can’t realize supreme coolness.

A mendicant with six qualities can realize supreme coolness. What six? It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have excellent convictions. They delight in extinguishment. A mendicant with these six qualities can realize supreme coolness.”

“Mendicants, someone with six qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What six? They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless. Someone with these six qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What six? They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise. Someone with these six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

“Mendicants, someone with six qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What six? They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and idiotic. Someone with these six qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What six? They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re wise, bright, and clever. Someone with these six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

“Mendicants, someone with six qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t actively listen or try to understand. They learn the incorrect meaning and neglect the correct meaning. They accept views that contradict the teaching. Someone with these six qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They actively listen and try to understand. They learn the correct meaning and neglect the incorrect meaning. They accept views that conform with the teaching. Someone with these six qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

“Mendicants, without giving up six things you can’t become accomplished in view. What six? Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. Without giving up these six things you can’t become accomplished in view.

After giving up six things you can become accomplished in view. What six? Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. After giving up these six things you can become accomplished in view.”

“Mendicants, an individual accomplished in view has given up these six things. What six? Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. An individual accomplished in view has given up these six things.”

“Mendicants, an individual accomplished in view can’t give rise to six things. What six? Substantialist view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. An individual accomplished in view can’t give rise to these six things.”

“Mendicants, these six things can’t be done. What six? An individual accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. These are the six things that can’t be done.”

“Mendicants, these six things can’t be done. What six? An individual accomplished in view can’t take conditions to be permanent. They cannot take conditions to be happiness. They cannot take anything to be the self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through boisterous, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. These are the six things that can’t be done.”

“Mendicants, these six things can’t be done. What six? An individual accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t dedicate themselves to another teacher. These are the six things that can’t be done.”

“Mendicants, these six things can’t be done. What six? An individual accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise anomalously, not made by oneself, by another, or by both. Why is that? It is because an individual accomplished in view has clearly seen causes and the phenomena that arise from causes. These are the six things that can’t be done.”

“Mendicants, the appearance of six things is rare in the world. What six? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities. The appearance of these six things is rare in the world.”

“Mendicants, these are the six benefits of realizing the fruit of stream-entry. What six? You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have distinct knowledge. You’ve clearly seen causes and the phenomena that arise from causes. These are the six benefits of realizing the fruit of stream-entry.”

“Mendicants, it is quite impossible for a mendicant who regards any condition as permanent to accept views that conform with the teaching. Without accepting views that conform with the teaching, it’s impossible to step into the sure path. Without stepping into the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection.

It’s quite possible for a mendicant who regards all conditions as impermanent to accept views that conform with the teaching. Having accepted views that conform with the teaching, it’s possible to step into the sure path. Having stepped into the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.”

“Mendicants, it is quite impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. … It’s quite possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …”