1.
The Chapter on Dwelling Comfortable
1.
The Discourse on Timidity
101. "Monks, there are these five qualities that produce self-confidence in a trainee. Which five? Here, monks, a monk has faith, is moral, is very learned, is putting forth strenuous energy, is wise.
"Whatever timidity, monks, there is for one who is faithless, that timidity does not exist for one who has faith. Therefore this quality produces self-confidence in a trainee.
"Whatever timidity, monks, there is for one who is immoral, that timidity does not exist for one who is moral. Therefore this quality produces self-confidence in a trainee.
"Whatever timidity, monks, there is for one of little learning, that timidity does not exist for one who is very learned. Therefore this quality produces self-confidence in a trainee.
"Whatever timidity, monks, there is for one who is lazy, that timidity does not exist for one who is putting forth strenuous energy. Therefore this quality produces self-confidence in a trainee.
"Whatever timidity, monks, there is for one who is unwise, that timidity does not exist for one who is wise. Therefore this quality produces self-confidence in a trainee. These, monks, are the five qualities that produce self-confidence in a trainee." The first.
2.
The Discourse on the Distrustful
102. "Monks, a monk possessed of five qualities is suspected and distrusted as an evil monk, even if he is of unshakeable nature.
Which five? Here, monks, a monk frequents prostitutes, or frequents widows, or frequents unmarried grown-up women, or frequents eunuchs, or frequents nuns.
Monks, a monk possessed of these five qualities is suspected and distrusted as an evil monk, even if he is of unshakeable nature." The second.
3.
The Discourse on the Great Bandit
103. "Monks, a great thief possessed of five factors breaks into houses, carries off plunder, commits robbery, and stands in ambush on the highway. Which five? Here, monks, a great thief is dependent on unevenness, dependent on thickets, dependent on the powerful, one who gives away wealth, and one who acts alone.
"And how, monks, is a great thief dependent on unevenness? Here, monks, a great thief is dependent on a river fastness or a mountain precipice. Thus, monks, a great thief is dependent on unevenness.
"And how, monks, is a great thief dependent on thickets? Here, monks, a great thief is dependent on a thicket of grass, or a thicket of trees, or a dense growth, or a great jungle thicket. Thus, monks, a great thief is dependent on thickets.
"And how, monks, is a great thief dependent on the powerful? Here, monks, a great thief is dependent on kings or the king's chief ministers. He thinks thus: 'If anyone says anything about me, these kings or chief ministers of mine will speak in my defence, pleading my case.' If anyone says anything about him, those kings or chief ministers speak in his defence, pleading his case. Thus, monks, a great thief is dependent on the powerful.
"And how, monks, is a great thief one who gives away wealth? Here, monks, a great thief is wealthy, of great riches, of great possessions. He thinks thus: 'If anyone says anything about me, I will offer hospitality with this wealth.' If anyone says anything about him, he offers hospitality with that wealth. Thus, monks, a great thief is one who gives away wealth.
"And how, monks, is a great thief one who acts alone? Here, monks, a great thief is one who alone is the doer of seizures. What is the reason for this? 'May my secret counsels not go outside to confusion.' Thus, monks, a great thief is one who acts alone.
"Monks, a great thief possessed of these five factors breaks into houses, carries off plunder, commits robbery, and stands in ambush on the highway.
"Just so, monks, an evil monk possessed of five qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit. Which five? Here, monks, an evil monk is dependent on unevenness, dependent on thickets, dependent on the powerful, one who gives away wealth, and one who acts alone.
"And how, monks, is an evil monk dependent on unevenness? Here, monks, an evil monk is possessed of unrighteous bodily action, possessed of unrighteous verbal action, possessed of unrighteous mental action. Thus, monks, an evil monk is dependent on unevenness.
"And how, monks, is an evil monk dependent on thickets? Here, monks, an evil monk holds wrong views and is possessed of an extreme view. Thus, monks, an evil monk is dependent on thickets.
"And how, monks, is an evil monk dependent on the powerful? Here, monks, an evil monk is dependent on kings or the king's chief ministers. He thinks thus: 'If anyone says anything about me, these kings or chief ministers of mine will speak in my defence, pleading my case.' If anyone says anything about him, those kings or chief ministers speak in his defence, pleading his case. Thus, monks, an evil monk is dependent on the powerful.
"And how, monks, is an evil monk a giver of wealth? Here, monks, an evil monk is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He thinks thus: 'If anyone says anything about me, I will offer hospitality with this gain.' If anyone says anything about him, he offers hospitality with that gain. Thus, monks, an evil monk is a giver of wealth.
"And how, monks, is an evil monk one who lives alone? Here, monks, an evil monk alone takes up residence in the border districts. There, approaching families, he obtains gain. Thus, monks, an evil monk is one who lives alone.
Monks, an evil monk possessed of these five qualities maintains himself injured and damaged, is blameable and censurable by the wise, and generates much demerit." The third.
4.
The Discourse on the Delicate Ascetic
104. "Monks, a monk possessed of five qualities is a delicate ascetic among ascetics.
"Which five? Here, monks, a monk mostly uses robes that are requested, little that is unrequested; he mostly uses almsfood that is requested, little that is unrequested; he mostly uses lodging that is requested, little that is unrequested; he mostly uses requisites of medicines for the sick that are requested, little that is unrequested. Those fellows in the holy life with whom he dwells, they mostly behave towards him with agreeable bodily action, little with disagreeable; they mostly behave towards him with agreeable verbal action, little with disagreeable; they mostly behave towards him with agreeable mental action, little with disagreeable; they offer him agreeable offerings, little that is disagreeable. Whatever feelings there are - those originating from bile, or those originating from phlegm, or those originating from wind, or those resulting from the combination of humours, or those born of change of season, or those born of irregular care, or those caused by assault, or those born of the result of action - those do not arise much for him. He is free from illness, he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Monks, a monk possessed of these five qualities is a delicate ascetic among ascetics.
"If anyone, monks, speaking rightly would say - 'the delicate ascetic among ascetics', it is of me indeed, monks, that one speaking rightly would say - 'the delicate ascetic among ascetics'. For I, monks, mostly use robes that are requested, little that is unrequested; I mostly use almsfood that is requested, little that is unrequested; I mostly use lodging that is requested, little that is unrequested; I mostly use requisites of medicines for the sick that are requested, little that is unrequested. Those monks with whom I dwell, they mostly behave towards me with agreeable bodily action, little with disagreeable; they mostly behave towards him with agreeable verbal action, little with disagreeable; they mostly behave towards him with agreeable mental action, little with disagreeable; they offer him agreeable offerings, little that is disagreeable. Whatever feelings there are - those originating from bile, or those originating from phlegm, or those originating from wind, or those resulting from the combination of humours, or those born of change of season, or those born of irregular care, or those caused by assault, or those born of the result of action - those do not arise much for me. I am free from illness, I am one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, etc. having realised, having attained, I dwell.
"If anyone, monks, speaking rightly would say - 'the delicate ascetic among ascetics', it is of me indeed, monks, that one speaking rightly would say - 'the delicate ascetic among ascetics'." The fourth.
5.
The Discourse on Comfortable Abiding
105. "Monks, there are these five comfortable abidings. Which five? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private, verbal action of friendliness... etc. mental action of friendliness present towards his fellows in the holy life both openly and in private. Whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration - he dwells having attained similarity of morality with his fellows in the holy life both openly and in private in such moral practices. Whatever view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering - he dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view. These, monks, are the five comfortable abidings." The fifth.
6.
The Discourse on Ānanda
106. On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"In what respect, venerable sir, might a monk dwelling in the Community dwell in comfort?" "Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."
"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."
"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; and he is unknown, and he is not agitated by that state of being unknown; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."
"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; and he is unknown, and he is not agitated by that state of being unknown; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort."
"But might there be, venerable sir, another method by which a monk dwelling in the Community might dwell in comfort?" "There could be, Ānanda! Since, Ānanda, a monk is himself accomplished in morality, but does not criticise others regarding higher morality; and he is one who observes himself, not one who observes others; and he is unknown, and he is not agitated by that state of being unknown; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions; to this extent too, Ānanda, a monk dwelling in the Community might dwell in comfort.
"And I say, Ānanda, that there is no other comfortable abiding more superior or more sublime than this comfortable abiding." The sixth.
7.
The Discourse on Morality
107. "Monks, a monk possessed of five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.
"Which five? Here, monks, a monk is accomplished in morality, is accomplished in concentration, is accomplished in wisdom, is accomplished in liberation, is accomplished in knowledge and vision of liberation.
"Monks, a monk possessed of these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The seventh.
8.
The Discourse on One Beyond Training
108. "Monks, a monk possessed of five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, etc. an unsurpassed field of merit for the world.
"Which five? Here, monks, a monk is endowed with the aggregate of morality of one beyond training, is endowed with the aggregate of concentration of one beyond training, is endowed with the aggregate of wisdom of one beyond training, is endowed with the aggregate of liberation of one beyond training, is endowed with the aggregate of knowledge and vision of liberation of one beyond training. Monks, a monk possessed of these five qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The eighth.
9.
The Discourse on the Four Directions
109. "Monks, a monk possessed of five qualities belongs to the four directions. Which five? Here, monks, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them; he is very learned, remembering what has been learnt, having great accumulation of learning; whatever teachings that are good in the beginning, good in the middle, good in the end, with meaning and with phrasing, that reveal the holy life that is complete in its entirety and pure - such teachings are very learned by him, retained, practised in speech, contemplated in mind, thoroughly penetrated by view; he is content with whatsoever requisites of robes, almsfood, lodging and medicine for the sick; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Monks, a monk possessed of these five qualities belongs to the four directions." The ninth.
10.
The Discourse on the Forest
110. "Monks, a monk possessed of five qualities is able to resort to remote forest and woodland lodgings, secluded lodgings. Which five? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he dwells putting forth strenuous energy, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Monks, a monk possessed of these five qualities is able to resort to remote forest and woodland lodgings, secluded lodgings." The tenth.
The Chapter on Comfortable Abiding is first.
Its summary:
Ānanda, morality, one beyond training, and belonging to the four directions, and with forest.