Aṅguttara Nikāya (Numbered Discourses)

Take a mendicant who I see in the wilderness receiving robes, almsfood, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness.

Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”

“Mendicants, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds. What eight? They try to prevent the mendicants from getting material things. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds.

The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds. What eight? They don’t try to prevent the mendicants from getting material things. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.”

“Mendicants, the lay followers may, if they wish, make a proclamation of no confidence in a mendicant who has eight qualities. What eight? They try to prevent laypeople from getting material things. They try to harm laypeople. They insult and abuse laypeople. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They’re seen at an inappropriate place for collecting alms. The lay followers may, if they wish, make a proclamation of no confidence in a mendicant who possesses these eight qualities.

The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has eight qualities. What eight? They don’t try to prevent laypeople from getting material things. They don’t try to harm laypeople. They don’t insult and abuse laypeople. They don’t divide laypeople against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms. The lay followers may, if they wish, make a proclamation of confidence in a mendicant who possesses these eight qualities.”

“Mendicants, the Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation. What eight? They try to prevent laypeople from getting material things. They try to harm laypeople. They insult and abuse lay people. They divide laypeople against each other. They criticize the Buddha, the teaching, and the Saṅgha. They don’t keep a legitimate promise made to a layperson. The Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation.

The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation. What eight? They don’t try to prevent the laypeople from getting material things. They don’t try to harm laypeople. They don’t insult and abuse laypeople. They don’t divide laypeople against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They keep a legitimate promise made to a layperson. The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.”

“Mendicants, a mendicant who has been convicted of aggravated misconduct must behave themselves properly in eight respects. They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in a position of seniority. They must not resolve others from any offense similar to that which they have transgressed. A mendicant who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.”

And then the lay woman Bojjhā … Sirīmā … Padumā … Sutanā … Manujā … Uttarā … Muttā … Khemā … Somā … Rucī … Cundī … Bimbī … Sumanā … Mallikā … Tissā … Tissamātā … Soṇā … Soṇā’s mother … Kāṇā … Kāṇamātā … Uttarā, Nanda’s mother … Visākhā, Migāra’s mother … the lay woman Khujjuttarā … the lay woman Sāmāvatī … Suppavāsā the Koliyan … the lay woman Suppiyā … the housewife Nakula’s mother …

“For insight into greed, eight things should be developed. What eight? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. For insight into greed, these eight things should be developed.”

“For insight into greed, eight things should be developed. What eight? Perceiving form internally, they see forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ Perceiving form internally, they see forms externally, limitless, both pretty and ugly. … Not perceiving form internally, they see forms externally, limited, both pretty and ugly. … Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. … Not perceiving form internally, they see forms externally, blue, with blue color and blue appearance. … yellow … red … Not perceiving form internally, they see forms externally, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ For insight into greed, these eight things should be developed.”

“For insight into greed, eight things should be developed. What eight? Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling … For insight into greed, these eight things should be developed.”

“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … these eight things should be developed.”

“For insight into hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … For insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence these eight things should be developed.” The Book of the Eights is finished.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants:

“Mendicants, if wanderers of other religions were to ask: ‘Reverends, what is the vital condition for the development of the qualities on the same side as awakening?’ How would you answer them?” “Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.”

“Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Mendicants, if wanderers of other religions were to ask: ‘Reverends, what is the vital condition for the development of the qualities on the same side as awakening?’ You should answer them:

‘It’s when a mendicant has good friends, companions, and associates. This is the first vital condition for the development of the awakening factors.

Furthermore, 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. This is the second vital condition for the development of the qualities on the same side as awakening.

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third vital condition for the development of the qualities on the same side as awakening.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth vital condition for the development of the qualities on the same side as awakening.

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth vital condition for the development of the qualities on the same side as awakening.’

A mendicant with good friends, companions, and associates can expect to be ethical …

A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to live with energy roused up …

A mendicant with good friends, companions, and associates can expect to be wise …

But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of being ‘supported’. How is a mendicant who is supported defined?” “Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them. If a mendicant supported by conscience … If a mendicant supported by prudence … If a mendicant supported by energy … If a mendicant supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them. What’s been given up is completely given up when it has been given up by seeing with noble wisdom.

But then, a mendicant grounded on these five things should rely on four things. What four? After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things. That’s how a mendicant is supported.”

At one time the Buddha was staying near Cālikā, on the Cālikā mountain. Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.” “Please, Meghiya, go at your convenience.”

Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā River. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. Seeing this, it occurred to him, “Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive. If the Buddha allows me, I’ll come back to this mango grove to meditate.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

“If the Buddha allows me, I’ll go back to that mango grove to meditate.” “We’re alone, Meghiya. Wait until another mendicant comes.”

For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “We’re alone, Meghiya. Wait until another mendicant comes.”

For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” “Meghiya, since you speak of striving in meditation, what can I say? Please, Meghiya, go at your convenience.”

Then Meghiya got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts. Then he thought, “Oh lord, how incredible, how amazing! I’ve gone forth out of faith from the lay life to homelessness, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Meghiya, when the heart’s release is not ripe, five things help it ripen. What five? Firstly, a mendicant has good friends, companions, and associates. This is the first thing …

Furthermore, 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. This is the second thing …

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third thing …

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth thing …

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen.

A mendicant with good friends, companions, and associates can expect to be ethical …

A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to be energetic …

A mendicant with good friends, companions, and associates can expect to be wise …

But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked on the door-panel. The mendicants opened the door for the Buddha,

and he entered the assembly hall, where he sat down on the seat spread out. He said to Nandaka, “Nandaka, that was a long exposition of the teaching you gave to the mendicants. My back was aching while I stood outside the door waiting for the talk to end.”

When he said this, Nandaka felt embarrassed and said to the Buddha, “Sir, we didn’t know that the Buddha was standing outside the door. If we’d known, I wouldn’t have said so much.”

Then the Buddha, knowing that Nandaka was embarrassed, said to him, “Good, good, Nandaka! It’s appropriate for gentlemen like you, who have gone forth out of faith from the lay life to homelessness, to sit together for a Dhamma talk. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence. Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical?’ When a mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but does not get internal serenity of heart. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart?’ When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect.

A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’

When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.” That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Then, not long after the Buddha left, Venerable Nandaka said to the mendicants, “Just now, reverends, the Buddha revealed a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling: ‘Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, “How can I become faithful and ethical?” When a mendicant is faithful and ethical, they’re complete in that respect. A mendicant is faithful and ethical, but does not get internal serenity of heart. … They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking: “How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?” When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.’

Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time. What five? Firstly, a mendicant teaches Dhamma to the mendicants that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. Whenever they do this, they become liked and approved by the Teacher, respected and admired. This is the first benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. This is the second benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. This is the third benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, their spiritual companions esteem them more highly, thinking, ‘For sure this venerable has attained or will attain.’ This is the fourth benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in this life. This is the fifth benefit … These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.”

“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. And what is the power of wisdom? One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones … worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of wisdom.

And what is the power of energy? One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones. One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of energy.

And what is the power of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. This is called the power of blamelessness.

And what is the power of inclusiveness? There are these four ways of being inclusive. Giving, kindly words, taking care, and equality. The best of gifts is the gift of the teaching. The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who actively listens. The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom. The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one. This is called the power of inclusiveness. These are the four powers.

A noble disciple who has these four powers has got past five fears. What five? Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth. Then that noble disciple reflects: ‘I have no fear regarding livelihood. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might fear for their livelihood. A lazy person might fear for their livelihood. Someone who does blameworthy things by way of body, speech, and mind might fear for their livelihood. Someone who does not include others might fear for their livelihood. I have no fear of disrepute … I have no fear about feeling insecure in an assembly … I have no fear of death … I have no fear of a bad rebirth. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might be afraid of a bad rebirth. A lazy person might be afraid of a bad rebirth. Someone who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth. Someone who does not include others might be afraid of a bad rebirth.’ A noble disciple who has these four powers has got past these five fears.”

There Sāriputta addressed the mendicants:

“Reverends, you should distinguish two two kinds of individual: those you should associate with, and those you shouldn’t associate with. You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear. You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of village or town: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.

‘You should distinguish two two kinds of individual: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, but why did I say it? Well, should you know of an individual: ‘When I associate with this individual, unskillful qualities grow, and skillful qualities decline. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that individual at that very time of the day or night, without asking. You shouldn’t follow them.

Whereas, should you know of an individual: ‘When I associate with this individual, unskillful qualities grow, and skillful qualities decline. But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that individual after reflecting, without asking. You shouldn’t follow them.

Well, should you know of an individual: ‘When I associate with this individual, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that individual after appraisal. You shouldn’t leave them.

Whereas, should you know of an individual: ‘When I associate with this individual, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that individual. You shouldn’t leave them, even if they send you away. ‘You should distinguish two kinds of individual: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Well, should you know of a robe: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Whereas, should you know of a robe: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Well, should you know of almsfood: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Whereas, should you know of almsfood: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a lodging: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Whereas, should you know of a lodging: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of village or town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a village or town: ‘When I frequent this village or town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town. Whereas, should you know of a village or town: ‘When I frequent this village or town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town. ‘You should distinguish two kinds of village or town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a country: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Whereas, should you know of a country: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the wanderer Sutavā 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, this one time the Buddha was staying right here in Rājagaha, the Mountainfold. There I heard and learned this in the presence of the Buddha: ‘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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.’ I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”

“Indeed, Sutavā, you properly heard, learned, applied the mind, and remembered that. In the past, as today, I say this: ‘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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’ In the past, as today, I say this: ‘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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the wanderer Sajjha 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, this one time the Buddha was staying right here in Rājagaha, the Mountainfold. There I heard and learned this in the presence of the Buddha: ‘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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.’ I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”

“Indeed, Sajjha, you properly heard, learned, applied the mind, and remembered that. In the past, as today, I say this: ‘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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’ In the past, as today, I say this: ‘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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

“Mendicants, these nine individuals are found in the world. What nine? The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person. These are the nine individuals found in the world.”

“Mendicants, these nine individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world. What nine? The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a lamb of the flock. These are the nine individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have completed the rainy season residence at Sāvatthī. I wish to leave to wander the countryside.” “Please, Sāriputta, go at your convenience.” Then Sāriputta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And then, not long after Sāriputta had left, a certain monk said to the Buddha, “Sir, Venerable Sāriputta attacked me and left without saying sorry.” So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the Teacher summons him.” “Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the Teacher summons you.” “Yes, reverend,” Sāriputta replied.

Now at that time the venerables Mahāmoggallāna and Ānanda, taking a latchkey, went from dwelling to dwelling, saying: “Come forth, venerables! Come forth, venerables! Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!” Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Sāriputta, one of your spiritual companions has made this complaint: ‘Venerable Sāriputta attacked me and left without saying sorry.’”

“Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. In the same way, I live with a heart like a boy or girl of a corpse-worker tribe, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. In the same way, I’m horrified, repelled, and disgusted by this rotting body. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. In the same way, I carry around this body that’s leaking and oozing from holes and cracks. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”

Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head to the Buddha’s feet, and said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with an incorrect, hollow, false, untruthful claim. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

Then the Buddha said to Venerable Sāriputta, “Sāriputta, forgive that futile man before his head explodes into seven pieces right here.” “I will pardon that venerable if he asks me: ‘May the venerable please pardon me too.’”