4.
The Chapter on Deities
1.
The Discourse on the Trainee
31. "There are these six things, monks, that lead to the decline of a monk who is a learner. Which six? Taking pleasure in work, taking pleasure in talk, taking pleasure in sleep, taking pleasure in company, not guarding the doors of the sense faculties, and immoderation in eating - these, monks, are the six things that lead to the decline of a monk who is a learner.
"There are these six things, monks, that lead to the non-decline of a monk who is a learner. Which six? Not taking pleasure in work, not taking pleasure in talk, not taking pleasure in sleep, not taking pleasure in company, guarding the doors of the sense faculties, and moderation in eating - these, monks, are the six things that lead to the non-decline of a monk who is a learner." The first.
2.
The First Discourse on Non-Decline
32. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, 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 six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for diligence, respect for hospitality - these, venerable sir, are the six things that lead to the non-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 Jeta's Grove, 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 six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for diligence, respect for hospitality - these, venerable sir, are the six things that lead to the non-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."
A monk respecting diligence, respecting hospitality;
Is incapable of decline, he is near to Nibbāna itself." The second.
3.
The Second Discourse on Non-Decline
33. "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, 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 six things, venerable sir, that lead to the non-decline of a monk. Which six? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for shame, respect for moral fear - these, venerable sir, are the six things that lead to the non-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."
Accomplished in shame and moral fear, deferential, respectful;
Is incapable of decline, he is near to Nibbāna itself." The third.
4.
The Discourse to Mahāmoggallāna
34. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then when the Venerable Mahāmoggallāna had gone to a private place and was in seclusion, this reflection arose in his mind: "Which gods have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" Now at that time a monk named Tissa, having recently died, was reborn in a certain Brahma world. There too they know him thus - "Tissa the Brahmā is of great supernormal power, of great might."
Then the Venerable Mahāmoggallāna - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from Jeta's Grove, appeared in that Brahma world. Tissa the Brahmā saw the Venerable Mahāmoggallāna coming from afar. Having seen, he said this to the Venerable Mahāmoggallāna: "Come, dear Moggallāna; welcome, dear Moggallāna; it has been a long time, dear Moggallāna, since you made this occasion, that is to say, for coming here. Sit down, dear Moggallāna, this seat is laid down." The Venerable Mahāmoggallāna sat down on the prepared seat. Tissa the Brahmā too, having paid respect to the Venerable Mahāmoggallāna, sat down to one side. To Tissa the Brahmā seated to one side, the Venerable Mahāmoggallāna said this:
"Which gods, Tissa, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "The gods ruled by the four great kings, dear Moggallāna, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
"Do all the gods ruled by the four great kings, Tissa, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "Not all the gods ruled by the four great kings, dear Moggallāna, have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Those gods ruled by the four great kings, dear Moggallāna, who are not endowed with unwavering confidence in the Buddha, not endowed with unwavering confidence in the Teaching, not endowed with unwavering confidence in the Community, not endowed with morality pleasing to the noble ones - those gods do not have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' But those gods ruled by the four great kings, dear Moggallāna, who are endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Teaching, endowed with unwavering confidence in the Community, endowed with morality pleasing to the noble ones - they have such knowledge: 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
"Is it only the gods of the Four Great Kings, Tissa, who have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment' - or do the gods of the Thirty-three also... etc. the Yāma gods also... the Tusita gods also... the Nimmānaratī gods also... do the gods who control what is created by others also have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "The gods who control what is created by others also indeed, dear Moggallāna, have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
"Do all the gods who control what is created by others, Tissa, have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?" "Not all the gods who control what is created by others, dear Moggallāna, have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Those gods who control what is created by others, dear Moggallāna, who are not endowed with unwavering confidence in the Buddha, not endowed with unwavering confidence in the Teaching, not endowed with unwavering confidence in the Community, not endowed with morality pleasing to the noble ones - those gods do not have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' But those gods who control what is created by others, dear Moggallāna, who are endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Teaching, endowed with unwavering confidence in the Community, endowed with morality pleasing to the noble ones - they have such knowledge - 'Stream-enterers are no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
Then the Venerable Mahāmoggallāna, having delighted in and given thanks for what Tissa the Brahmā had said - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Brahma world, he appeared in Jeta's Grove. The fourth.
5.
The Discourse on What is Conducive to True Knowledge
35. "Monks, there are these six mental states conducive to true knowledge. Which six? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation - these, monks, are the six mental states conducive to true knowledge." The fifth.
6.
The Discourse on the Sources of Contention
36. "There are, monks, these six sources of contention. What are the six? Here, monks, a monk is prone to wrath and bears grudges. Monks, a monk who is prone to wrath and bears grudges, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Monks, a monk who dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, is not one who fulfils the training, he generates contention in the Community, which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, monks, should perceive such a source of contention internally or externally. There you, monks, should strive for the abandoning of that very evil source of contention. If you, monks, should not perceive such a source of contention internally or externally, there you, monks, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention. Thus there is the non-flowing in the future of this evil source of contention.
"Furthermore, monks, a monk is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy. He is fraudulent and deceitful. He has evil desires and has wrong view. He is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Monks, a monk who is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Monks, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching, etc. dwells disrespectful towards the Community, not deferential, is not one who fulfils the training, he generates contention in the Community, which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, monks, should perceive such a source of contention internally or externally. There you, monks, should strive for the abandoning of that very evil source of contention. If you, monks, should not perceive such a source of contention internally or externally. There you, monks, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention. Thus there is the non-flowing in the future of this evil source of contention. These, monks, are the six sources of contention." The sixth.
7.
The Discourse on the Six-Factored Gift
37. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the female lay follower Nandamātā of Veḷukaṇḍaka was establishing an offering possessed of six factors to the community of monks headed by Sāriputta and Moggallāna. The Blessed One saw with the divine eye, which is pure and surpasses the human, the female lay follower Nandamātā of Veḷukaṇḍaka establishing an offering possessed of six factors to the community of monks headed by Sāriputta and Moggallāna. Having seen, he addressed the monks - "This, monks, female lay follower Nandamātā of Veḷukaṇḍaka is establishing an offering possessed of six factors to the community of monks headed by Sāriputta and Moggallāna."
"And how, monks, is an offering possessed of six factors? Here, monks, there are three factors of the donor, and three factors of the recipients. What are the three factors of the donor? Here, monks, the donor is glad even before giving, while giving he makes the mind confident, and having given he is delighted. These are the three factors of the donor.
"What are the three factors of the recipients? Here, monks, the recipients are either without lust or are practising for the removal of lust, are either without hate or are practising for the removal of hate, are either without delusion or are practising for the removal of delusion. These are the three factors of the recipients. Thus there are three factors of the donor, and three factors of the recipients. Thus, monks, an offering is possessed of six factors.
"For an offering thus possessed of six factors, monks, it is not easy to take the measure of merit: 'This much is the stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of merit.
Just as, monks, in the great ocean it is not easy to take the measure of water: 'So many gallons of water' or 'so many hundreds of gallons of water' or 'so many thousands of gallons of water' or 'so many hundreds of thousands of gallons of water.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of water. Just so, monks, for an offering thus possessed of six factors, it is not easy to take the measure of merit: 'This much is the stream of merit, stream of the wholesome, nutriment of happiness, leading to heaven, resulting in happiness, conducive to heaven, leading to the desirable, to the pleasant, to the agreeable, to welfare, to happiness.' Rather, it is reckoned simply as an incalculable, immeasurable great mass of merit."
Having given one is delighted, this is the accomplishment of sacrifice.
The accomplished field of sacrifice, the restrained practitioners of the holy life.
This sacrifice is of great fruit for oneself and for others.
The wise one is reborn in a world of happiness, free from affliction." The seventh.
8.
The Discourse on the Self-Doer
38. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "Indeed, Master Gotama, I hold such a doctrine and such a view - 'There is no action by oneself, there is no action by others.'" "I, brahmin, have never seen or heard of one who speaks thus, one who holds this view. How indeed could one who himself goes forward, who himself goes back, say thus - 'There is no action by oneself, there is no action by others'!
"What do you think, brahmin, is there an element of instigation?" "Yes, sir." "When there is an element of instigation, are beings who instigate discerned?" "Yes, sir." "That, brahmin, when there is an element of instigation, beings who instigate are discerned - this is the action by oneself of beings, this is the action by others.
"What do you think, brahmin, is there an element of persistence? Etc. Is there an element of exertion? Is there an element of strength? Is there an element of steadfastness? Is there an element of endeavour?" "Yes, sir." "When there is an element of endeavour, are beings who endeavour discerned?" "Yes, sir." "That, brahmin, when there is an element of endeavour, beings who endeavour are discerned - this is the action by oneself of beings, this is the action by others.
"I, brahmin, have never seen or heard of one who speaks thus, one who holds this view. How indeed could one who himself goes forward, who himself goes back, say thus - 'There is no action by oneself, there is no action by others.'"
"Excellent, Master Gotama! Etc. From this day forth, I have gone for refuge for life." The eighth.
9.
The Discourse on Causation
39. "There are, monks, these three sources for the arising of actions. What three? Greed is a source for the arising of actions, hate is a source for the arising of actions, delusion is a source for the arising of actions. Not from greed, monks, does non-greed arise; rather, monks, from greed only greed arises. Not from hate, monks, does non-hate arise; rather, monks, from hate only hate arises. Not from delusion, monks, does non-delusion arise; rather, monks, from delusion only delusion arises. Not by action born of greed, by action born of hate, by action born of delusion, monks, are gods discerned, are human beings discerned, or whatever other fortunate destinations there are. Rather, monks, by action born of greed, by action born of hate, by action born of delusion, hell is discerned, the animal realm is discerned, the sphere of ghosts is discerned, or whatever other unfortunate realms there are. These, monks, are the three sources for the arising of actions.
"There are, monks, these three sources for the arising of actions. What three? Non-greed is a source for the arising of actions, non-hate is a source for the arising of actions, non-delusion is a source for the arising of actions. Not from non-greed, monks, does greed arise; rather, monks, from non-greed only non-greed arises. Not from non-hate, monks, does hate arise; rather, monks, from non-hate only non-hate arises. Not from non-delusion, monks, does delusion arise; rather, monks, from non-delusion only non-delusion arises. Not by action born of non-greed, by action born of non-hate, by action born of non-delusion, monks, is hell discerned, is the animal realm discerned, is the sphere of ghosts discerned, or whatever other unfortunate realms there are. Rather, monks, by action born of non-greed, by action born of non-hate, by action born of non-delusion, gods are discerned, human beings are discerned, or whatever other fortunate destinations there are. These, monks, are the three sources for the arising of actions." The ninth.
10.
The Discourse on Kimila
40. Thus have I heard - On one occasion the Blessed One was dwelling at Kimilā in the Nicula grove. Then the Venerable Kimila 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 Kimila said this to the Blessed One - "What now, venerable sir, is the cause, what is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching does not last long?" "Here, Kimila, when the Truth-finder has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell disrespectful and not deferential towards the Teacher, dwell disrespectful and not deferential towards the Teaching, dwell disrespectful and not deferential towards the Community, dwell disrespectful and not deferential towards the training, dwell disrespectful and not deferential towards diligence, dwell disrespectful and not deferential towards hospitality. This, Kimila, is the cause, this is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching does not last long."
"But what, venerable sir, is the cause, what is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching lasts long?" "Here, Kimila, when the Truth-finder has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell respectful and deferential towards the Teacher, dwell respectful and deferential towards the Teaching, dwell respectful and deferential towards the Community, dwell respectful and deferential towards the training, dwell respectful and deferential towards diligence, dwell respectful and deferential towards hospitality. This, Kimila, is the cause, this is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching lasts long." The tenth.
11.
The Discourse on the Log of Wood
41. Thus have I heard - On one occasion the Venerable Sāriputta was dwelling at Rājagaha on the Vulture's Peak mountain. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, descending from the Vulture's Peak mountain together with several monks, saw in a certain region a great log of wood. Having seen, he addressed the monks - "Do you see, friends, that great log of wood?" "Yes, friend."
"If he wishes, friends, a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only earth. What is the reason for this? There is, friends, in that log of wood the solid element, in dependence on which a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only earth. If he wishes, friends, a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only water, etc. could resolve upon it as only fire, could resolve upon it as only air, could resolve upon it as only beautiful, could resolve upon it as only ugly. What is the reason for this? There is, friends, in that log of wood the ugly element, in dependence on which a monk possessing supernormal power, having attained mastery of mind, could resolve upon that log of wood as only ugly." The eleventh.
12.
The Discourse on Nāgita
42. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket. The brahmin householders of Icchānaṅgala heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Icchānaṅgala and is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, etc. the Enlightened One, the Blessed One.' He, this world with its gods, etc. Good indeed is the seeing of such Worthy Ones." Then the brahmin householders of Icchānaṅgala, after that night had passed, taking abundant solid and soft food, approached the Icchānaṅgala forest thicket; having approached, they stood outside the door-porch, making loud sounds and great sounds.
Now at that time the Venerable Nāgito was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita - "Who are these, Nāgita, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are the brahmin householders of Icchānaṅgala, having taken abundant solid and soft food, standing outside the door-porch, for the Blessed One himself and for the Community of monks." "Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise."
"Let the Blessed One now consent, venerable sir; let the Fortunate One consent; now is the time for the Blessed One to consent, venerable sir. Wherever the Blessed One will now go, inclined towards that will be the brahmins and householders, townspeople and country-folk. Just as, venerable sir, when the sky rains with large drops, the waters flow according to the slope; just so, venerable sir, wherever the Blessed One will now go, inclined towards that will be the brahmins and householders, townspeople and country-folk. What is the reason for this? For such, venerable sir, is the Blessed One's morality and wisdom."
"Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise.
"Here I, Nāgita, see a monk dwelling near a village, sitting concentrated. It occurs to me thus, Nāgita - 'Now a monastery attendant or a novice will attend upon this venerable one and will disturb him from that concentration.' Therefore I, Nāgita, am not delighted with that monk's dwelling near a village. But here I, Nāgita, see a forest-dwelling monk sitting in the forest, nodding off. It occurs to me thus, Nāgita - 'Now this venerable one, having dispelled this weariness of drowsiness, will attend only to the perception of forest in unity.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.
"But here I, Nāgita, see a forest-dwelling monk seated in the forest unconcentrated. It occurs to me thus, Nāgita - 'Now this venerable one will either concentrate an unconcentrated mind, or will protect a concentrated mind.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.
"But here I, Nāgita, see a forest-dwelling monk seated in the forest concentrated. It occurs to me thus, Nāgita - 'Now this venerable one will either liberate an unliberated mind, or will protect a liberated mind.' Therefore I, Nāgita, am delighted with that monk's forest dwelling.
"But here I, Nāgita, see a monk dwelling near a village, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, desiring that material gain, honour and fame, neglects seclusion, neglects remote forest and woodland lodgings; having gone to villages, market towns and royal cities, he takes up residence. Therefore I, Nāgita, am not delighted with that monk's dwelling near a village.
"But here I, Nāgita, see a forest-dwelling monk, an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. He, having dismissed that material gain, honour and fame, does not neglect seclusion, does not neglect remote forest and woodland lodgings. Therefore I, Nāgita, am delighted with that monk's forest dwelling. At the time when I, Nāgita, travelling on the highway, see no one in front or behind, at that time, Nāgita, I am comfortable, even for the act of defecation and urination." The twelfth.
The Deities Chapter is the fourth.
Its summary:
Contention, giving, self-doer, source, Kimila, log of wood, and Nāgita.