4.
The Chapter on Deities
1.
The Discourse on Respect for Diligence
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 seven things, venerable sir, that lead to the non-decline of a monk. Which seven? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for concentration, respect for diligence, respect for hospitality. These, venerable sir, are the seven 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 seven things, venerable sir, that lead to the non-decline of a monk. Which seven? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for concentration, respect for diligence, respect for hospitality - these, venerable sir, are the seven 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."
Respecting concentration, ardent, with keen respect for the training.
Is incapable of decline, he is near to Nibbāna itself." The first.
2.
The Discourse on Respect for Shame
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 seven things, venerable sir, that lead to the non-decline of a monk. Which seven? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for concentration, respect for shame, respect for moral fear. These, venerable sir, are the seven 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."
Respecting concentration, ardent, with keen respect for the training.
Is incapable of decline, he is near to Nibbāna itself." The second.
3.
The First Discourse on Being Easy to Admonish
34. "This night, monks, a certain deity, etc. said this to me - 'There are these seven things, venerable sir, that lead to the non-decline of a monk. Which seven? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for concentration, being easy to admonish, good friendship. These, venerable sir, are the seven 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."
Respecting concentration, ardent, with keen respect for the training.
Is incapable of decline, he is near to Nibbāna itself." The third.
4.
The Second Discourse on Being Easy to Admonish
35. "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, etc. 'There are these seven things, venerable sir, that lead to the non-decline of a monk. Which seven? Respect for the Teacher, respect for the Teaching, respect for the Community, respect for the training, respect for concentration, being easy to admonish, good friendship. These, venerable sir, are the seven 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."
When this was said, the Venerable Sāriputta said this to the Blessed One - "I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus. Here, venerable sir, a monk himself is respectful towards the Teacher and speaks in praise of respect for the Teacher. And those other monks who are not respectful towards the Teacher, he encourages them to respect for the Teacher. And those other monks who are respectful towards the Teacher, he speaks their praise - factual, true, at the right time. He himself is respectful towards the Teaching, etc. is respectful towards the Community, is respectful towards the training, is respectful towards concentration, is easy to admonish, has good friends and speaks in praise of good friendship. And those other monks who do not have good friends, he encourages them to good friendship. And those other monks who have good friends, he speaks their praise - factual, true, at the right time. I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus."
"Good, good, Sāriputta! Good indeed, Sāriputta, you understand in detail the meaning of what was spoken by me in brief. Here, Sāriputta, a monk himself is respectful towards the Teacher and speaks in praise of respect for the Teacher. And those other monks who are not respectful towards the Teacher, he encourages them to respect for the Teacher. And those other monks who are respectful towards the Teacher, he speaks their praise - factual, true, at the right time. He himself is respectful towards the Teaching, etc. is respectful towards the Community, is respectful towards the training, is respectful towards concentration, is easy to admonish, has good friends and speaks in praise of good friendship. And those other monks who do not have good friends, he encourages them to good friendship. And those other monks who have good friends, he speaks their praise - factual, true, at the right time. This, Sāriputta, is how the meaning of what was spoken by me in brief should be seen in detail." The fourth.
5.
The First Discourse on a Friend
36. "Monks, a friend possessed of seven factors should be associated with. Which seven? He gives what is hard to give, he does what is hard to do, he endures what is hard to endure, he reveals his secrets to him, he conceals his secrets, he does not abandon him in misfortunes, he does not despise him when he is ruined. Monks, a friend possessed of these seven factors should be associated with."
And also he endures harsh words, and things hard to endure.
He does not abandon him in misfortunes, he does not despise him when he is ruined.
Such a friend should be kept company with by one desiring friendship." The fifth.
6.
The Second Discourse on a Friend
37. "Monks, a monk possessed of seven qualities as a friend should be associated with, should be kept company with, should be attended upon, even if being driven away. Which seven? He is dear, agreeable, respected, esteemed, a speaker, willing to do what others bid, a maker of profound talk, and he does not urge towards an impossibility. Monks, a monk possessed of these seven qualities as a friend should be associated with, should be kept company with, should be attended upon, even if being driven away."
A maker of profound talk, not one who urges towards an impossibility.
That friend, by one desiring friendship, out of compassion for one's welfare;
Even if being driven away, such a one should be kept company with." The sixth.
7.
The First Discourse on Analytical Knowledge
38. "Monks, a monk possessed of seven qualities before long, having realised the four analytical knowledges by direct knowledge himself, having attained, would dwell. Which seven? Here, monks, a monk understands as it really is: 'This is my mental sluggishness'; or he understands as it really is an internally contracted mind as 'my mind is internally contracted'; or he understands as it really is an externally distracted mind as 'my mind is externally distracted'; for him feelings arise as known, continue as known, pass away as known; perceptions arise as known, continue as known, pass away as known; applied thoughts arise as known, continue as known, pass away as known; and regarding phenomena that are suitable and unsuitable, inferior and superior, having counterparts of dark and bright, the sign is rightly grasped by him, well attended to, well considered, thoroughly understood with wisdom. Monks, a monk possessed of these seven qualities before long, having realised the four analytical knowledges by direct knowledge himself, having attained, would dwell." The seventh.
8.
The Second Discourse on Analytical Knowledge
39. "Monks, Sāriputta, possessed of seven qualities, having realised the four analytical knowledges by direct knowledge himself, having attained, dwells. Which seven? Here, monks, Sāriputta understands as it really is: 'This is my mental sluggishness'; or he understands as it really is an internally contracted mind as 'my mind is internally contracted'; or he understands as it really is an externally distracted mind as 'my mind is externally distracted'; for him feelings arise as known, continue as known, pass away as known; perceptions arise as known... etc. applied thoughts arise as known, continue as known, pass away as known; and regarding phenomena that are suitable and unsuitable, inferior and superior, having counterparts of dark and bright, the sign is rightly grasped by him, well attended to, well considered, thoroughly understood with wisdom. Monks, Sāriputta, possessed of these seven qualities, having realised the four analytical knowledges by direct knowledge himself, having attained, dwells." The eighth.
9.
The First Discourse on Control
40. "Monks, a monk possessed of seven qualities wields mastery over the mind, and the monk is not subject to the mastery of the mind. Which seven? Here, monks, a monk is skilled in concentration, skilled in attainment of concentration, skilled in duration of concentration, skilled in emergence from concentration, skilled in the excellence of concentration, skilled in the resort of concentration, skilled in resolution of concentration. Monks, a monk possessed of these seven qualities wields mastery over the mind, and the monk is not subject to the mastery of the mind." The ninth.
10.
The Second Discourse on Control
41. "Monks, Sāriputta, possessed of seven qualities, wields mastery over the mind, and Sāriputta is not subject to the mastery of the mind. Which seven? Here, monks, Sāriputta is skilled in concentration, skilled in attainment of concentration, skilled in duration of concentration, skilled in emergence from concentration, skilled in the excellence of concentration, skilled in the resort of concentration, skilled in resolution of concentration. Monks, Sāriputta, possessed of these seven qualities, wields mastery over the mind, and Sāriputta is not subject to the mastery of the mind." The tenth.
11.
The First Discourse on Blamelessness
42. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Then this occurred to the Venerable Sāriputta: "It is still very early to walk for almsfood in Sāvatthī. What if I were to approach the park of the heterodox wandering ascetics?" Then the Venerable Sāriputta approached the park of the heterodox wandering ascetics; having approached, he exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, he sat down to one side. Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - "Whoever indeed, friends, lives the holy life that is complete and pure for twelve years, it is fitting to say 'a monk without ten years'."
Then the Venerable Sāriputta neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, he rose from his seat and departed - "I shall understand the meaning of this statement in the presence of the Blessed One." Then the Venerable Sāriputta, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, 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 said this to the Blessed One -
"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Sāvatthī for almsfood. Then, venerable sir, this occurred to me: 'It is still very early to walk for almsfood in Sāvatthī. What if I were to approach the park of the heterodox wandering ascetics?' Then, venerable sir, I approached the park of the heterodox wandering ascetics; having approached, I exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, I sat down to one side. Now at that time, venerable sir, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - 'Whoever indeed, friends, lives the holy life that is complete and pure for twelve years, it is fitting to say "a monk without ten years".' Then, venerable sir, I neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, I rose from my seat and departed - 'I shall understand the meaning of this in the presence of the Blessed One.' Is it possible, venerable sir, to declare a monk without ten years in this Teaching and discipline merely by counting the number of rains retreats?"
"Indeed not, Sāriputta, it is not possible to declare a monk without ten years in this Teaching and discipline merely by counting the number of rains retreats. There are, Sāriputta, these seven cases for being without ten years that I have realised by direct knowledge myself and proclaimed.
"What are the seven? Here, Sāriputta, a monk has acute desire for undertaking the training, and in the future has non-disappearance of devotion for undertaking the training; he has acute desire for discernment of the Teaching, and in the future has non-disappearance of devotion for discernment of the Teaching; he has acute desire for removal of desire, and in the future has non-disappearance of devotion for removal of desire; he has acute desire for seclusion, and in the future has non-disappearance of devotion for seclusion; he has acute desire for arousal of energy, and in the future has non-disappearance of devotion for arousal of energy; he has acute desire for mindfulness and discretion, and in the future has non-disappearance of devotion for mindfulness and discretion; he has acute desire for penetration of view, and in the future has non-disappearance of devotion for penetration of view. These, Sāriputta, are the seven cases for being without ten years that I have realised by direct knowledge myself and proclaimed. Sāriputta, a monk possessed of these seven cases for being without ten years, even if he lives the holy life that is complete and pure for twelve years, it is fitting to say 'a monk without ten years'; even if he lives the holy life that is complete and pure for twenty-four years, it is fitting to say 'a monk without ten years'; even if he lives the holy life that is complete and pure for thirty-six years, it is fitting to say 'a monk without ten years'; even if he lives the holy life that is complete and pure for forty-eight years, it is fitting to say 'a monk without ten years'." The eleventh.
12.
The Second Discourse on Blamelessness
43. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, entered Kosambī for almsfood. Then this occurred to the Venerable Ānanda: "It is still very early to walk for almsfood in Kosambī. What if I were to approach the park of the heterodox wandering ascetics?" Then the Venerable Ānanda approached the park of the heterodox wandering ascetics; having approached, he exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, he sat down to one side.
Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - "Whoever indeed, friends, lives the holy life that is complete and pure for twelve years, it is fitting to say 'a monk without ten years'."
Then the Venerable Ānanda neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, he rose from his seat and departed - "I shall understand the meaning of this statement in the presence of the Blessed One." Then the Venerable Ānanda, having walked for almsfood in Kosambī, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Kosambī for almsfood. Then, venerable sir, this occurred to me: 'It is still very early to walk for almsfood in Kosambī. What if I were to approach the park of the heterodox wandering ascetics?' Etc. I exchanged friendly greetings with them. Having concluded the pleasant and memorable talk, I sat down to one side.
Now at that time, venerable sir, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - 'Whoever indeed, friends, lives the holy life that is complete and pure for twelve years, it is fitting to say "a monk without ten years".' Then, venerable sir, I neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, I rose from my seat and departed - 'I shall understand the meaning of this statement in the presence of the Blessed One.' Is it possible, venerable sir, to declare a monk without ten years in this Teaching and discipline merely by counting the number of rains retreats?"
"Indeed, Ānanda, it is not possible to declare a monk without ten years in this Teaching and discipline merely by counting the number of rains retreats. There are, Ānanda, these seven cases for being without ten years that I have realised by direct knowledge myself and proclaimed.
"What are the seven? Here, Ānanda, a monk has faith, has shame, has moral fear, is very learned, is putting forth strenuous energy, is mindful, is wise. These, Ānanda, are the seven cases for being without ten years that I have realised by direct knowledge myself and proclaimed. Ānanda, a monk possessed of these seven cases for being without ten years, even if he lives the holy life that is complete and pure for twelve years, it is fitting to say 'a monk without ten years'; even if he lives the holy life that is complete and pure for twenty-four years, it is fitting to say 'a monk without ten years'; even if he lives the holy life that is complete and pure for thirty-six years, it is fitting to say 'a monk without ten years'; even if he lives the holy life that is complete and pure for forty-eight years, it is fitting to say 'a monk without ten years'." The twelfth.
The Deities Chapter is the fourth.
Its summary:
Two on analytical knowledge, two on dwelling, two on cases for being without ten years.