2.
The Chapter on Resentment
1.
The First Discourse on the Removal of Resentment
161. "Monks, there are these five removals of resentment, where a monk's arisen resentment should be altogether removed. Which five? Monks, towards whatever person resentment should arise, friendliness towards that person should be developed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, compassion towards that person should be developed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, equanimity towards that person should be developed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, inattention towards that person should be committed; thus resentment towards that person should be removed. Monks, towards whatever person resentment should arise, the ownership of action should be determined regarding that person - 'This venerable one is the owner of his actions, heir to his actions, originating from his actions, bound to his actions, having his actions as his refuge; whatever action he shall do, whether good or evil, of that he shall be the heir'; thus resentment towards that person should be removed. These, monks, are the five removals of resentment, where a monk's arisen resentment should be altogether removed." The first.
2.
The Second Discourse on the Removal of Resentment
162. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"These five, friends, are removals of resentment, where a monk's arisen resentment should be altogether removed. Which five? Here, friends, a certain person is of impure bodily conduct but of pure verbal conduct; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of impure verbal conduct but of pure bodily conduct; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of impure bodily conduct and of impure verbal conduct, yet from time to time obtains an opening of mind, obtains confidence of mind; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of impure bodily conduct and of impure verbal conduct, and does not from time to time obtain an opening of mind, obtain confidence of mind; even towards such a person, friends, resentment should be removed. But here, friends, a certain person is of pure bodily conduct and of pure verbal conduct, and from time to time obtains an opening of mind, obtains confidence of mind; even towards such a person, friends, resentment should be removed.
"Therein, friends, that person who is of impure bodily conduct but of pure verbal conduct, how should resentment towards that person be removed? Just as, friends, a monk who wears rag-robes, seeing a rag on the road, having held it down with his left foot and spread it out with his right foot, whatever is the substance there, having torn that off and taken it, might depart; just so, friends, that person who is of impure bodily conduct but of pure verbal conduct, whatever impurity of bodily conduct he has, that should not be attended to at that time, but whatever purity of verbal conduct he has, that should be attended to at that time. Thus resentment towards that person should be removed.
"Therein, friends, that person who is of impure verbal conduct but of pure bodily conduct, how should resentment towards that person be removed? Just as, friends, a pond covered over with moss and water plants. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having plunged into that pond, having pushed aside the moss and water plants here and there with both hands, having drunk from his cupped hands, might depart. Just so, friends, that person who is of impure verbal conduct but of pure bodily conduct, whatever impurity of verbal conduct he has, that should not be attended to at that time, but whatever purity of bodily conduct he has, that should be attended to at that time. Thus resentment towards that person should be removed.
"Therein, friends, that person who is of impure bodily conduct and of impure verbal conduct, yet from time to time obtains an opening of mind, obtains confidence of mind, how should resentment towards that person be removed? Just as, friends, a small amount of water in a cow's hoofprint. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He would think thus - 'This is a small amount of water in a cow's hoofprint. If I drink it with my cupped hands or with a vessel, I will stir it up, I will disturb it, I will make it undrinkable. What if I, going down on all fours, were to drink like a cow and depart?' He, going down on all fours, having drunk like a cow, might depart. Just so, friends, that person who is of impure bodily conduct and of impure verbal conduct, yet from time to time obtains an opening of mind, obtains confidence of mind, whatever impurity of bodily conduct he has, that should not be attended to at that time; and whatever impurity of verbal conduct he has, that too should not be attended to at that time. But that which he obtains from time to time - an opening of mind, confidence of mind - that indeed should be attended to at that time. Thus resentment towards that person should be removed.
"Therein, friends, that person who is of impure bodily conduct, of impure verbal conduct, and does not obtain from time to time an opening of mind, confidence of mind, how should resentment towards that person be removed? Just as, friends, a man who is sick, afflicted, severely ill, travelling on a highway. For him the village ahead is far, and the village behind is far. He would not obtain suitable foods, would not obtain suitable medicines, would not obtain a proper attendant, would not obtain a guide to the village's end. Another man travelling on the highway might see him. He would establish compassion towards that man, would establish pity, would establish sympathy - 'Oh, may this man obtain suitable foods, may he obtain suitable medicines, may he obtain a proper attendant, may he obtain a guide to the village's end! What is the reason for this? May this man not come to calamity and disaster right here!' Just so, friends, that person who is of impure bodily conduct, of impure verbal conduct, and does not obtain from time to time an opening of mind, confidence of mind, towards such a person too, friends, compassion should be established, pity should be established, sympathy should be established - 'Oh, may this venerable one, having abandoned bodily misconduct, develop bodily good conduct; having abandoned verbal misconduct, develop good verbal conduct; having abandoned mental misconduct, develop good mental conduct! What is the reason for this? May this venerable one not, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell!' Thus resentment towards that person should be removed.
"Therein, friends, that person who is of pure bodily conduct, of pure verbal conduct, and obtains from time to time an opening of mind, confidence of mind, how should resentment towards that person be removed? Just as, friends, a pond with clear water, with sweet water, with cool water, with pure water, with good fords, delightful, covered with various trees. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched. He, having plunged into that pond, having bathed and drunk, having come out, might sit or lie down right there in the shade of a tree.
Just so, friends, that person who is of pure bodily conduct, of pure verbal conduct, and obtains from time to time an opening of mind, confidence of mind, whatever is his purity of bodily conduct, that should be attended to at that time; whatever is his purity of verbal conduct, that should be attended to at that time; whatever opening of mind, confidence of mind he obtains from time to time, that too should be attended to at that time. Thus resentment towards that person should be removed. Friends, the mind becomes confident having come to a person who is pleasing on all sides.
"These, friends, are the five removals of resentment, where a monk's arisen resentment should be altogether removed." The second.
3.
The Discourse on Discussion
163. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"Friends, a monk possessed of five qualities is suitable for discussion with fellow monks in the holy life. Which five? Here, friends, a monk is himself accomplished in morality, and is one who answers a question that has come in a talk on accomplishment in morality; he is himself accomplished in concentration, and is one who answers a question that has come in a talk on accomplishment in concentration; he is himself accomplished in wisdom, and is one who answers a question that has come in a talk on accomplishment in wisdom; he is himself accomplished in liberation, and is one who answers a question that has come in a talk on accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is one who answers a question that has come in a talk on accomplishment in knowledge and vision of liberation. Friends, a monk possessed of these five qualities is suitable for discussion with fellow monks in the holy life." The third.
4.
The Discourse on Way of Life
164. There the Venerable Sāriputta addressed the monks - etc. "Friends, a monk possessed of five qualities is suitable for living together with fellow monks in the holy life. Which five? Here, friends, a monk is himself accomplished in morality, and is one who answers a question that has come in a talk on accomplishment in morality; he is himself accomplished in concentration, and is one who answers a question that has come in a talk on accomplishment in concentration; he is himself accomplished in wisdom, and is one who answers a question that has come in a talk on accomplishment in wisdom; he is himself accomplished in liberation, and is one who answers a question that has come in a talk on accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is one who answers a question that has come in a talk on accomplishment in knowledge and vision of liberation. Friends, a monk possessed of these five qualities is suitable for living together with fellow monks in the holy life." The fourth.
5.
The Discourse on Asking Questions
165. There the Venerable Sāriputta addressed the monks - etc. "Whoever indeed, friends, asks another a question, all of them do so on five grounds, or on one or other of them. Which five? Due to dullness and sheer delusion, one asks another a question; having evil desires, overcome by desire, one asks another a question; with contempt, one asks another a question; desirous to know, one asks another a question; or else with such a mind, one asks another a question - 'If when asked he answers my question properly, that is wholesome; if when asked he does not answer my question properly, I will answer it properly for him.' Whoever indeed, friends, asks another a question, all of them do so on these five grounds, or on one or other of them. But I, friends, ask another a question with such a mind - 'If when asked he answers my question properly, that is wholesome; if when asked he does not answer my question properly, I will answer it properly for him.'" The fifth.
6.
The Discourse on Cessation
166. There the Venerable Sāriputta addressed the monks - etc. "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."
When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."
For the second time, etc. For the third time the Venerable Sāriputta addressed the monks - "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."
For the third time the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."
Then this occurred to the Venerable Sāriputta: "Up to the third time the Venerable Udāyī protests against me, and no monk gives thanks to me. What if I were to approach the Blessed One?" Then the Venerable Sāriputta 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 Sāriputta addressed the monks - "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."
When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."
For the second time, etc. For the third time the Venerable Sāriputta addressed the monks - "Here, friend, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom, might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility."
For the third time the Venerable Udāyī said this to the Venerable Sāriputta - "This is impossible, friend Sāriputta, there is no chance that that monk, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, might attain the cessation of perception and feeling and might emerge from it - there is not this possibility."
Then this occurred to the Venerable Sāriputta: "Even in the presence of the Blessed One, the Venerable Udāyī protests against me up to the third time, and no monk approves of me. What if I were to remain silent." Then the Venerable Sāriputta remained silent.
Then the Blessed One addressed the Venerable Udāyī: "But what mind-made body do you acknowledge, Udāyī?" "Those gods, venerable sir, who are immaterial, perception-made." "What indeed is the use of your speaking, Udāyī, you fool, you inexperienced one! You too imagine you should speak!" Then the Blessed One addressed the Venerable Ānanda - "So indeed, Ānanda, you will look on indifferently while an elder monk is being harassed. Indeed, Ānanda, there will be no compassion for an elder monk being harassed."
Then the Blessed One addressed the monks: "Here, monks, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom might attain the cessation of perception and feeling and might emerge from it - there is this possibility. If he should not attain final liberating knowledge in this very life, having passed beyond the company of gods who feed on edible food, reborn in a certain mind-made body, he might attain the cessation of perception and feeling and might emerge from it - there is this possibility." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then the Venerable Ānanda, soon after the Blessed One had departed, approached the Venerable Upavāṇa; having approached, he said this to the Venerable Upavāṇa: "Here, friend Upavāṇa, others harass elder monks. We are not released from that. It would not be wonderful, friend Upavāṇa, if the Blessed One, in the evening, having emerged from seclusion, were to speak concerning this very matter, in such a way that the Venerable Upavāṇa himself here might reply. Just now timidity has come upon us." Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Upavāṇa:
"Possessed of how many qualities, Upavāṇa, is an elder monk dear to his fellow monks in the holy life, agreeable, respected and esteemed?" "Possessed of five qualities, venerable sir, an elder monk is dear to his fellow monks in the holy life, agreeable, respected and esteemed. Which five? Here, venerable sir, an elder monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; 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, etc. having realised, having attained, dwells. Possessed of these five qualities, venerable sir, an elder monk is dear to his fellow monks in the holy life, agreeable, respected and esteemed."
"Good, good, Upavāṇa! Possessed of these five qualities, Upavāṇa, an elder monk is dear to his fellow monks in the holy life, agreeable, respected and esteemed. If these five qualities, Upavāṇa, were not found in an elder monk, his fellow monks in the holy life would not honour him, would not respect him, would not revere him, would not venerate him on account of broken teeth, grey hair, or wrinkled skin. But because, Upavāṇa, these five qualities are found in an elder monk, therefore his fellow monks in the holy life honour him, respect him, revere him, venerate him." The sixth.
7.
The Discourse on Accusation
167. There the Venerable Sāriputta addressed the monks: "Friends, a monk who is an accuser, wishing to accuse another, having established five principles internally, should accuse another.
Which five? 'I will speak at the proper time, not at an improper time; I will speak what is factual, not what is not factual; I will speak smoothly, not harshly; I will speak what is beneficial, not what is unbeneficial; I will speak with a mind of friendliness, not with hate within.' Friends, a monk who is an accuser, wishing to accuse another, having established these five principles internally, should accuse another.
"Here I, friends, see a certain person being accused at an improper time, not at the proper time, angered; being accused with what is not factual, not with what is factual, angered; being accused harshly, not smoothly, angered; being accused with what is unbeneficial, not with what is beneficial, angered; being accused with hate within, not with a mind of friendliness, angered.
"Friends, for a monk accused not according to the Teaching, freedom from remorse should be given in five ways: 'The venerable one was accused at an improper time, not at the proper time; it is fitting for you to have no remorse; the venerable one was accused with what is not factual, not with what is factual; it is fitting for you to have no remorse; the venerable one was accused harshly, not smoothly; it is fitting for you to have no remorse; the venerable one was accused with what is unbeneficial, not with what is beneficial; it is fitting for you to have no remorse; the venerable one was accused with hate within, not with a mind of friendliness; it is fitting for you to have no remorse.' Friends, for a monk accused not according to the Teaching, freedom from remorse should be given in these five ways.
"Friends, for a monk who is an accuser not according to the Teaching, remorse should be given in five ways: 'You, friend, accused at an improper time, not at the proper time; it is fitting for you to have remorse; you, friend, accused with what is not factual, not with what is factual; it is fitting for you to have remorse; you, friend, accused harshly, not smoothly; it is fitting for you to have remorse; you, friend, accused with what is unbeneficial, not with what is beneficial; it is fitting for you to have remorse; you, friend, accused with hate within, not with a mind of friendliness; it is fitting for you to have remorse.' Friends, for a monk who is an accuser not according to the Teaching, remorse should be given in these five ways. What is the reason for this? So that another monk too would not think one should be accused with what is not factual.
"But here I, friends, see a certain person being accused at the proper time, not at an improper time, angered; being accused with what is factual, not with what is not factual, angered; being accused smoothly, not harshly, angered; being accused with what is beneficial, not with what is unbeneficial, angered; being accused with a mind of friendliness, not with hate within, angered.
"Friends, for a monk accused according to the Teaching, remorse should be given in five ways: 'The venerable one was accused at the proper time, not at an improper time; it is fitting for you to have remorse; the venerable one was accused with what is factual, not with what is not factual; it is fitting for you to have remorse; the venerable one was accused smoothly, not harshly; it is fitting for you to have remorse; the venerable one was accused with what is beneficial, not with what is unbeneficial; it is fitting for you to have remorse; the venerable one was accused with a mind of friendliness, not with hate within; it is fitting for you to have remorse.' Friends, for a monk accused according to the Teaching, remorse should be given in these five ways.
"For a monk who accuses in accordance with the Teaching, friend, freedom from remorse should be given in five ways - 'You were accused at the proper time, friend, not at an improper time, this is fitting for your freedom from remorse; you were accused with what is factual, friend, not with what is not factual, this is fitting for your freedom from remorse; you were accused smoothly, friend, not harshly, this is fitting for your freedom from remorse; you were accused with what is beneficial, friend, not with what is unbeneficial, this is fitting for your freedom from remorse; you were accused with a mind of friendliness, friend, not with inner hate, this is fitting for your freedom from remorse.' For a monk who accuses in accordance with the Teaching, friend, freedom from remorse should be given in these five ways. What is the reason for this? So that another monk too might think one should be accused with what is factual.
"By one who has been accused, friend, one should be established in two qualities - in truth and in being unshakable. If others, friend, were to accuse me at the proper time or at an improper time, with what is factual or with what is not factual, smoothly or harshly, with what is beneficial or with what is unbeneficial, with a mind of friendliness or with inner hate, I too would be established in just these two qualities - in truth and in being unshakable. If I should know - 'This quality exists in me,' I would say to him 'It exists' - 'This quality is found in me.' If I should know - 'This quality does not exist in me,' I would say to him 'It does not exist' - 'This quality is not found in me.'
"Even when spoken to thus, Sāriputta, and yet here some foolish men do not accept it favourably."
"Those persons, venerable sir, who are faithless, who have gone forth from home into homelessness for the sake of livelihood, not through faith, who are fraudulent, deceitful, treacherous, agitated, arrogant, fickle, garrulous, of loose speech, with unguarded doors in the faculties, not knowing moderation in food, not devoted to wakefulness, without regard for asceticism, without keen respect for the training, luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, lazy, lacking in energy, unmindful, not fully aware, unconcentrated, with wandering minds, unwise, idiots - they, when spoken to thus by me, do not accept it favourably.
"But those sons of good family, venerable sir, who have gone forth from home into homelessness through faith, who are not fraudulent, not deceitful, not treacherous, not agitated, not arrogant, not fickle, not garrulous, not of loose speech, with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, with regard for asceticism, with keen respect for the training, not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, putting forth strenuous energy, resolute, mindful, fully aware, concentrated, with unified minds, wise, not idiots - they, when spoken to thus by me, accept it favourably."
"Those persons, Sāriputta, who are faithless, who have gone forth from home into homelessness for the sake of livelihood, not through faith, who are fraudulent, deceitful, treacherous, agitated, arrogant, fickle, garrulous, of loose speech, with unguarded doors in the faculties, not knowing moderation in food, not devoted to wakefulness, without regard for asceticism, without keen respect for the training, luxurious, lax, forerunners in falling away, having laid down the responsibility for solitude, lazy, lacking in energy, unmindful, not fully aware, unconcentrated, with wandering minds, unwise, idiots - let them be.
"But those sons of good family, Sāriputta, who have gone forth from home into homelessness through faith, who are not fraudulent, not deceitful, not treacherous, not agitated, not arrogant, not fickle, not garrulous, not of loose speech, with guarded doors in the faculties, knowing moderation in food, devoted to wakefulness, with regard for asceticism, with keen respect for the training, not luxurious, not lax, having laid down the responsibility for falling away, forerunners in solitude, putting forth strenuous energy, resolute, mindful, fully aware, concentrated, with unified minds, wise, not idiots - you, Sāriputta, should speak to them. Exhort, Sāriputta, your fellows in the holy life; instruct, Sāriputta, your fellows in the holy life - 'Having turned them away from what is not the Good Teaching, I will establish my fellows in the holy life in the Good Teaching.' Thus indeed, Sāriputta, should you train." The seventh.
8.
The Discourse on Morality
168. There the Venerable Sāriputta addressed the monks: "Friends, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, friends, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark etc. its softwood etc. its heartwood does not go to fulfilment. Just so, friends, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed.
"Friends, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, friends, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark etc. its softwood etc. its heartwood goes to fulfilment. Just so, friends, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause." The eighth.
9.
The Discourse on Quick Peace
169. Then the Venerable Ānanda approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta -
"In what respect, friend Sāriputta, is a monk quick to understand wholesome mental states, one who grasps what is rightly taken, learns much, and does not forget what has been learnt?" "The Venerable Ānanda is very learned. Let it occur to the Venerable Ānanda himself." "Then, friend Sāriputta, listen, pay close attention; I will speak." "Yes, friend," the Venerable Sāriputta assented to the Venerable Ānanda. The Venerable Ānanda said this -
"Here, friend Sāriputta, a monk is skilled in meaning, skilled in the Teaching, skilled in phrasing, skilled in language, and skilled in what precedes and what follows. To this extent, friend Sāriputta, a monk is quick to understand wholesome mental states, one who grasps what is rightly taken, learns much, and does not forget what has been learnt." "It is wonderful, friend! It is marvellous, friend! How well spoken is this by the Venerable Ānanda. And we remember the Venerable Ānanda as endowed with these five qualities - 'The Venerable Ānanda is skilled in meaning, skilled in the Teaching, skilled in phrasing, skilled in language, and skilled in what precedes and what follows.'" The ninth.
10.
The Discourse on Bhaddaji
170. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. Then the Venerable Bhaddaji approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Bhaddaji seated to one side, the Venerable Ānanda said this - "What indeed, friend Bhaddaji, is the highest of seeings, what is the highest of hearings, what is the highest of happinesses, what is the highest of perceptions, what is the highest of existences?"
"There is, friend, Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Whoever sees that Brahmā, this is the highest of seeings. There are, friend, gods named the Radiant ones, drenched and steeped in happiness. They from time to time utter an inspired utterance - 'Oh, what happiness! Oh, what happiness!' Whoever hears that sound, this is the highest of hearings. There are, friend, gods named the gods of Streaming Radiance. They, being content, experience only peaceful happiness, this is the highest of happinesses. There are, friend, gods who have reached the plane of nothingness, this is the highest of perceptions. There are, friend, gods who have reached the plane of neither-perception-nor-non-perception, this is the highest of existences." "Does this of the Venerable Bhaddaji agree with that of many people?"
"The Venerable Ānanda is very learned. Let it occur to the Venerable Ānanda himself." "Then, friend Bhaddaji, listen, pay close attention; I will speak." "Yes, friend," the Venerable Bhaddaji assented to the Venerable Ānanda. The Venerable Ānanda said this -
"In whatever way, friend, for one seeing, there is the proximate elimination of mental corruptions, this is the highest of seeings. In whatever way, for one hearing, there is the proximate elimination of mental corruptions, this is the highest of hearings. In whatever way, for one who is happy, there is the proximate elimination of mental corruptions, this is the highest of happinesses. In whatever way, for one who is percipient, there is the proximate elimination of mental corruptions, this is the highest of perceptions. In whatever way, for one who has come to be, there is the proximate elimination of mental corruptions, this is the highest of existences." The tenth.
The Chapter on Resentment is second.
Its summary:
Question, cessation, accusation, morality, they dwell, and Bhaddaji.