3.
The Chapter on the Unsurpassed Things
1.
The Discourse on Sāmaka
21. On one occasion the Blessed One was dwelling among the Sakyans at Sāmagāmaka, at the Pokkharaṇī monastery. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Pokkharaṇī, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -
"There are these three things, venerable sir, that lead to the decline of a monk. Which three? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep - these, venerable sir, are the three things that lead to the decline of a monk." This that deity said. The Teacher was approving. Then that deity, thinking "The Teacher approves of me," having paid respect to the Blessed One and circumambulated him keeping him on his right, disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Pokkharaṇī, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, that deity said this to me - 'There are these three things, venerable sir, that lead to the decline of a monk. Which three? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep - these, venerable sir, are the three things that lead to the decline of a monk.' This, monks, that deity said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there. It is a loss for you, monks, it is ill-gained for you, that even the deities know you are declining from wholesome mental states."
"I will teach you, monks, three further things leading to decline. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "And which, monks, are the three things leading to decline? Taking pleasure in company, being difficult to admonish, evil friendship - these, monks, are the three things leading to decline."
"Whatever beings, monks, in the past period of time declined from wholesome mental states, all of them declined from wholesome mental states by these very six qualities. And whatever beings, monks, in the future period of time will decline from wholesome mental states, all of them will decline from wholesome mental states by these very six qualities. And whatever beings, monks, at present decline from wholesome mental states, all of them decline from wholesome mental states by these very six qualities." The first.
2.
The Discourse on Non-Decline
22. "I will teach you, monks, these six conditions preventing decline. Listen to that, etc. And what, monks, are the six conditions preventing decline? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, being easy to admonish, good friendship - these, monks, are the six conditions preventing decline.
"Whatever beings, monks, in the past period of time did not decline from wholesome mental states, all of them did not decline from wholesome mental states by these very six qualities. And whatever beings, monks, in the future period of time will not decline from wholesome mental states, all of them will not decline from wholesome mental states by these very six qualities. And whatever beings, monks, at present do not decline from wholesome mental states, all of them do not decline from wholesome mental states by these very six qualities." The second.
3.
The Discourse on Fear
23. "'Fear', monks, this is a designation for sensual pleasures; 'suffering', monks, this is a designation for sensual pleasures; 'disease', monks, this is a designation for sensual pleasures; 'boil', monks, this is a designation for sensual pleasures; 'attachment', monks, this is a designation for sensual pleasures; 'mire', monks, this is a designation for sensual pleasures.
"And why, monks, is 'fear' a designation for sensual pleasures? This one dyed with sensual lust, monks, bound by desire and lust, is not released from fear pertaining to the present life, nor is he released from fear pertaining to the future life; therefore 'fear' is a designation for sensual pleasures. And why, monks, is 'suffering', etc. 'disease', etc. 'boil', etc. 'attachment', etc. 'mire' a designation for sensual pleasures? This one dyed with sensual lust, monks, bound by desire and lust, is not released from mire pertaining to the present life, nor is he released from mire pertaining to the future life; therefore 'mire' is a designation for sensual pleasures."
These are called sensual pleasures, where the worldling is attached.
Without clinging they become liberated, in the extinction of birth and death.
Having gone beyond all enmity and fear, they have overcome all suffering." The third.
4.
The Discourse on the Himalayas
24. "Monks, a monk possessed of six qualities could split apart the Himalaya, the king of mountains, what then to say of miserable ignorance! Which six? Here, monks, a monk is skilled in attainment of concentration, skilled in duration of concentration, skilled in emergence from concentration, skilled in readiness of concentration, skilled in the resort of concentration, skilled in resolution of concentration. Monks, a monk possessed of these six qualities could split apart the Himalaya, the king of mountains, what then to say of miserable ignorance!" The fourth.
5.
The Discourse on the Bases of Recollection
25. "There are, monks, these six states of recollection. What are the six? Here, monks, a noble disciple recollects the Truth-finder - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Monks, at the time when a noble disciple recollects the Truth-finder, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.
"Furthermore, monks, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' Monks, at the time when a noble disciple recollects the Teaching, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.
"Furthermore, monks, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' Monks, at the time when a noble disciple recollects the Community, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.
"Furthermore, monks, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. Monks, at the time when a noble disciple recollects morality, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified.
"Furthermore, monks, a noble disciple recollects one's own generosity - 'It is a gain for me indeed! It is well-gained for me indeed, etc. accessible to requests, delighting in giving and sharing.' At the time, etc. thus some beings here become purified.
"Furthermore, monks, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods of the Thirty-three, there are the Yāma gods, there are the Tusita gods, there are the gods who delight in creation, there are the gods who wield power over others' creations, there are the gods of Brahmā's retinue, there are gods beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality... is endowed with learning... is endowed with generosity... endowed with such wisdom, those deities, having passed away from here, were reborn there; such wisdom is also found in me.'
"At the time, monks, when a noble disciple recollects the faith and morality and learning and generosity and wisdom of oneself and of those deities, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', monks, is a designation for these five types of sensual pleasure. This too, monks, having made this an object, thus some beings here become purified. These, monks, are the six states of recollection." The fifth.
6.
The Discourse to Mahākaccāna
26. There the Venerable Mahākaccāna addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this - "It is wonderful, friend; it is marvellous, friend! How well the achievement of opportunity in confinement has been understood by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the six states of recollection.
"What are the six? Here, friend, a noble disciple recollects the Truth-finder - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Friend, at the time when a noble disciple recollects the Truth-finder, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.
"Furthermore, friend, a noble disciple recollects the Teaching - 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' Friend, at the time when a noble disciple recollects the Teaching, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.
"Furthermore, friend, a noble disciple recollects the Community - 'The Community of the Blessed One's disciples is practicing well, etc. an unsurpassed field of merit for the world.' Friend, at the time when a noble disciple recollects the Community, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.
"Furthermore, friends, a noble disciple recollects one's own moral practices that are unbroken, etc. conducive to concentration. At the time, friends, when a noble disciple recollects one's own morality, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.
"Furthermore, friends, a noble disciple recollects one's own generosity - 'It is a gain for me indeed, it is well-gained for me indeed, etc. accessible to requests, delighting in giving and sharing.' At the time, friends, when a noble disciple recollects one's own generosity, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.
"Furthermore, friends, a noble disciple recollects the deities - 'There are the gods ruled by the four great kings, there are the gods, etc. beyond that. Endowed with such faith as those deities were endowed with, having passed away from here, they were reborn there; such faith is also found in me. Endowed with such morality, etc. is endowed with learning... is endowed with generosity... endowed with such wisdom, those deities, having passed away from here, were reborn there; such wisdom is also found in me.' At the time, friends, when a noble disciple recollects the faith and morality and learning and generosity and wisdom of oneself and of those deities, at that time his mind is not pervaded by lust, his mind is not pervaded by hate, his mind is not pervaded by delusion; at that time his mind is upright, gone out, released, emerged from greed. 'Greed', friend, is a designation for these five types of sensual pleasure. That noble disciple, friend, dwells altogether with a mind like space, extensive, exalted, limitless, without enmity, without ill-will. This too, friend, having made this an object, thus some beings here become of purifying nature.
"It is wonderful, friend; it is marvellous, friend! How well the achievement of opportunity in confinement has been understood by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the six states of recollection." The sixth.
7.
The First Discourse on Time
27. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "How many times, venerable sir, are there for approaching a monk who develops the mind for an audience?" "Monk, there are these six times for approaching a monk who develops the mind for an audience."
"Which six? Here, monk, at the time when a monk dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by sensual lust, overcome by sensual lust, and I do not understand as it really is the escape from arisen sensual lust. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sensual lust.' To him the monk who develops the mind teaches the Teaching for the abandoning of sensual lust. This, monk, is the first time for approaching a monk who develops the mind for an audience.
"Furthermore, monk, at the time when a monk dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by anger, overcome by anger, and I do not understand as it really is the escape from arisen anger. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of anger.' To him the monk who develops the mind teaches the Teaching for the abandoning of anger. This, monk, is the second time for approaching a monk who develops the mind for an audience.
"Furthermore, monk, at the time when a monk dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and I do not understand as it really is the escape from arisen sloth and torpor. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sloth and torpor.' To him the monk who develops the mind teaches the Teaching for the abandoning of sloth and torpor. This, monk, is the third time for approaching a monk who develops the mind for an audience.
"Furthermore, monk, at the time when a monk dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and I do not understand as it really is the escape from arisen restlessness and remorse. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of restlessness and remorse.' To him the monk who develops the mind teaches the Teaching for the abandoning of restlessness and remorse. This, monk, is the fourth time for approaching a monk who develops the mind for an audience.
"Furthermore, monk, at the time when a monk dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and does not understand as it really is the escape from arisen sceptical doubt, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I, friend, dwell with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and I do not understand as it really is the escape from arisen sceptical doubt. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sceptical doubt.' To him the monk who develops the mind teaches the Teaching for the abandoning of sceptical doubt. This, monk, is the fifth time for approaching a monk who develops the mind for an audience.
"Furthermore, monk, at the time when a monk does not understand that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions, at that time, having approached a monk who cultivates the mind, he should be addressed thus - 'I indeed, friend, do not understand that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions. It would be good indeed if the venerable one would teach me the Teaching for the elimination of mental corruptions.' For him, the monk who cultivates the mind teaches the Teaching for the elimination of mental corruptions. This, monk, is the sixth right time to approach a monk who cultivates the mind for an audience. These, monk, are the six right times to approach a monk who cultivates the mind for an audience." The seventh.
8.
The Second Discourse on Time
28. On one occasion many elder monks were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then for those elder monks, after the meal, having returned from their alms round, seated together assembled in the circular pavilion, this discussion arose - "What now, friends, is the right time to approach a monk who develops the mind for an audience?"
When this was said, a certain monk said this to the elder monks - "At the time, friends, when a monk who develops the mind, after the meal, having returned from his alms round, having washed his feet, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, that is the right time to approach a monk who develops the mind for an audience."
When this was said, a certain monk said this to that monk - "That, friend, is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, after the meal, having returned from his alms round, having washed his feet, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, at that time the fatigue from walking is not yet calmed in him, at that time the fatigue from the meal is not yet calmed in him. Therefore that is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, in the evening, having emerged from seclusion, is seated in the shade of the dwelling, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, that is the right time to approach a monk who develops the mind for an audience."
When this was said, a certain monk said this to that monk - "That, friend, is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, in the evening, having emerged from seclusion, is seated in the shade of the dwelling, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, whatever sign of concentration he attended to during the day, that very thing occurs to him at that time. Therefore that is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, having risen towards the break of dawn, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, that is the right time to approach a monk who develops the mind for an audience."
When this was said, a certain monk said this to that monk - "That, friend, is not the right time to approach a monk who develops the mind for an audience. At the time, friends, when a monk who develops the mind, having risen towards the break of dawn, is seated, folding his legs crosswise, directing his body upright, having established mindfulness in front of him, at that time his body is sustained by nutritive essence, it is comfortable for him to attend to the teaching of the Buddhas. Therefore that is not the right time to approach a monk who develops the mind for an audience."
When this was said, the Venerable Mahākaccāna said this to the elder monks - "Face to face with the Blessed One I heard this, friends, face to face I received it - 'Monk, there are these six times for approaching a monk who develops the mind for an audience.'
"Which six? Here, monk, at the time when a monk dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, dwell with a mind pervaded by sensual lust, overcome by sensual lust, and I do not understand as it really is the escape from arisen sensual lust. It would be good indeed if the venerable one would teach me the Teaching for the abandoning of sensual lust.' To him the monk who develops the mind teaches the Teaching for the abandoning of sensual lust. This, monk, is the first time for approaching a monk who develops the mind for an audience.
"Furthermore, monk, at the time when a monk dwells with a mind pervaded by anger, etc. dwells with a mind pervaded by sloth and torpor, dwells with a mind pervaded by restlessness and remorse, dwells with a mind pervaded by sceptical doubt, does not know, does not see that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions, at that time, having approached a monk who develops the mind, he should be addressed thus - 'I indeed, friend, do not know, do not see that sign, based on which sign, attending to which sign, there is the proximate elimination of mental corruptions. It would be good indeed if the venerable one would teach me the Teaching for the elimination of mental corruptions.' For him, the monk who cultivates the mind teaches the Teaching for the elimination of mental corruptions. This, monk, is the sixth right time to approach a monk who cultivates the mind for an audience.
"Face to face with the Blessed One I heard this, friend, face to face I received it - 'These, monk, are the six right times to approach a monk who cultivates the mind for an audience.'" The eighth.
9.
The Discourse about Udāyī
29. Then the Blessed One addressed the Venerable Udāyī: "How many states of recollection are there, Udāyī?" When this was said, the Venerable Udāyī remained silent. For the second time the Blessed One addressed the Venerable Udāyī: "How many states of recollection are there, Udāyī?" For the second time the Venerable Udāyī remained silent. For the third time the Blessed One addressed the Venerable Udāyī: "How many states of recollection are there, Udāyī?" For the third time the Venerable Udāyī remained silent.
Then the Venerable Ānanda said this to the Venerable Udāyī: "The Teacher is calling you, friend Udāyī." "I am listening, friend Ānanda, to the Blessed One. Here, venerable sir, a monk recollects manifold past lives - that is, one birth, two births, etc. Thus with aspects and terms he recollects manifold past lives. This, venerable sir, is a state of recollection."
Then the Blessed One addressed the Venerable Ānanda - "I knew, Ānanda - 'This foolish man Udāyī does not dwell devoted to higher consciousness.' How many states of recollection are there, Ānanda?"
"Five states of recollection, venerable sir. Which five? Here, venerable sir, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the third meditative absorption. This, venerable sir, is a state of recollection that, when thus developed and cultivated, leads to pleasant abiding in the present life.
"Furthermore, venerable sir, a monk attends to the perception of light, determines the perception of day: as by day so by night, as by night so by day; thus with an open mind, unobstructed, he develops a mind of luminosity. This, venerable sir, is a state of recollection that, when thus developed and cultivated, leads to the attainment of knowledge and vision.
"Furthermore, venerable sir, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.' This, venerable sir, is a state of recollection that, when thus developed and cultivated, leads to the abandoning of sensual lust.
"Furthermore, venerable sir, a monk, just as if he were to see a body abandoned in a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. He compares this very body thus - 'This body too is of such a nature, will become thus, has not gone beyond this.'
"Or just as if he were to see a body abandoned in a charnel ground, being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by dogs, or being devoured by jackals, or being devoured by various kinds of creatures. He compares this very body thus - 'This body too is of such a nature, will become thus, has not gone beyond this.'
"Or just as if he were to see a body abandoned in a charnel ground, a skeleton with flesh and blood, held together by sinews... etc. a skeleton without flesh, smeared with blood, held together by sinews... a skeleton without flesh and blood, held together by sinews. Bones disconnected, scattered in all directions - here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a rib bone, here a spine bone, there a shoulder bone, here a neck bone, there a jaw bone, here a tooth bone, there a skull; bones white, the colour of shells; bones heaped up, more than a year old; bones rotten, reduced to powder. He compares this very body thus - 'This body too is of such a nature, will become thus, has not gone beyond this.' This, venerable sir, is a state of recollection, when thus developed and cultivated, leads to the uprooting of the conceit 'I am'.
"Furthermore, venerable sir, a monk, with the abandoning of pleasure... etc. he enters and dwells in the fourth meditative absorption. This, venerable sir, is a state of recollection, when thus developed and cultivated, leads to the penetration of the various elements. These, venerable sir, are the five states of recollection."
"Good, good, Ānanda! If so, Ānanda, remember this sixth state of recollection as well. Here, Ānanda, a monk goes forward mindfully, steps back mindfully, stands mindfully, sits down mindfully, lies down mindfully, determines upon his work mindfully. This, Ānanda, is a state of recollection, when thus developed and cultivated, leads to mindfulness and full awareness." The ninth.
10.
The Discourse on the Unsurpassed
30. "There are, monks, these six unsurpassed things. What are the six? The unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service, the unsurpassed in recollection.
"And what, monks, is the unsurpassed in seeing? Here, monks, a certain one goes to see an elephant treasure, goes to see a horse treasure, goes to see a gem treasure, or else goes to see various things, goes to see an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this seeing; I do not say it does not exist. But this seeing, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, goes to see the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among seeings, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who goes to see the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in seeing. Thus the unsurpassed in seeing.
"And how is there the unsurpassed in hearing? Here, monks, a certain one goes to hear the sound of a drum, goes to hear the sound of a lute, goes to hear the sound of singing, or else goes to hear various things, goes to hear the Teaching of an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this hearing; I do not say it does not exist. But this hearing, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, goes to hear the Teaching of the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among hearings, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who goes to hear the Teaching of the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in hearing. Thus the unsurpassed in seeing, the unsurpassed in hearing.
"And how is there the unsurpassed in material gain? Here, monks, a certain one obtains the gain of a son, obtains the gain of a wife, obtains the gain of wealth, or else obtains various gains, acquires faith in an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this gain; I do not say it does not exist. But this gain, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, acquires faith in the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among gains, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who acquires faith in the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in material gain. Thus the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain.
"And how is there the unsurpassed in training? Here, monks, a certain one trains in elephants, trains in horses, trains in chariots, trains in the bow, trains in the sword, or else trains in various things, trains under an ascetic or brahmin who holds wrong view and is wrongly practising. There is, monks, this training; I do not say it does not exist. But this training, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, trains in higher morality, trains in higher consciousness, trains in higher wisdom in the Teaching and discipline proclaimed by the Truth-finder, with established faith, with established devotion, gone to the ultimate, devoted - this, monks, is the unsurpassed among trainings, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who trains in higher morality, trains in higher consciousness, trains in higher wisdom in the Teaching and discipline proclaimed by the Truth-finder, with established faith, with established devotion, gone to the ultimate, devoted. This is called, monks, the unsurpassed in training. Thus the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training.
"And how is there the unsurpassed in service? Here, monks, a certain one serves a warrior, serves a brahmin, serves a householder, or else serves various people, serves an ascetic or brahmin who holds wrong views, who is wrongly practised. There is this service, monks; I do not say it does not exist. But this service, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, etc. not leading to Nibbāna. But whoever, monks, serves the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the extreme, devoted - this is unsurpassed, monks, among services for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who serves the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the extreme, devoted. This is called, monks, the unsurpassed in service. Thus the unsurpassed in seeing, the unsurpassed in hearing, the unsurpassed in material gain, the unsurpassed in training, the unsurpassed in service.
"And how is there the unsurpassed in recollection? Here, monks, a certain one recollects the gain of a son, recollects the gain of a wife, recollects the gain of wealth, or else recollects various gains, recollects an ascetic or brahmin who holds wrong views, who is wrongly practised. There is this recollection, monks; I do not say it does not exist. But this recollection, monks, is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, not leading to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But whoever, monks, recollects the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the extreme, devoted - this is unsurpassed, monks, among recollections for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, one who recollects the Truth-finder or a disciple of the Truth-finder with established faith, with established devotion, gone to the extreme, devoted. This is called, monks, the unsurpassed in recollection. These, monks, are the six unsurpassed things."
Having obtained the unsurpassed in material gain, delighting in the unsurpassed in training.
Connected with seclusion, secure, leading to the Deathless.
They indeed in time attain where suffering ceases." The tenth.
The Unsurpassed Chapter is the third.
Its summary:
Kaccāna, and two on Times, Udāyī, with Unsurpassed.