Anguttara Nikaya Favorites part 3: Heavy

(Note: Part 4 is here.)

AN 1.48-49

“Mendicants, I do not see a single thing that’s as quick to change as the mind. So much so that it’s not easy to give a simile for how quickly the mind changes.”

“This mind, mendicants, is radiant. But it’s corrupted by passing corruptions.”

AN 1.56-59

“Mendicants, whatever qualities are unskillful, part of the unskillful, on the side of the unskillful, all of them are preceded by the mind. Mind arises first, and unskillful qualities follow right behind.”

“Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are preceded by the mind. Mind arises first, and skillful qualities follow right behind.”

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence. When you’re negligent, unskillful qualities arise and skillful qualities decline.”

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence. When you’re diligent, skillful qualities arise and unskillful qualities decline.”

AN 1.76-77

“Loss of relatives, mendicants, is a small thing. Wisdom is the worst thing to lose.”

“Growth of relatives, mendicants, is a small thing. Wisdom is the best thing to grow. So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

AN 1.98-113 - Negligence

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as negligence. Negligence is very harmful.”

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as diligence. Diligence is very beneficial.”

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as laziness. Laziness is very harmful.”

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as arousing energy. Arousing energy is very beneficial.”

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … improper attention … proper attention … lack of situational awareness … situational awareness …”

“Taking into account exterior factors, mendicants, I do not see a single one that is so very harmful as bad friends. Bad friends are very harmful.”

“Taking into account exterior factors, mendicants, I do not see a single one that is so very beneficial as good friends. Good friends are very beneficial.”

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as pursuing bad habits and not good habits. Pursuing bad habits and not good habits is very harmful.”

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as pursuing good habits and not bad habits. Pursuing good habits and not bad habits is very beneficial.”

AN 1.171 - Intention

(This sutta is best read in the Wisdom Publications AN translation by Bhikkhu Bodhi [p.536])

AN 4.179 - Unbinding

Then Ven. Ananda went to Ven. Sariputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, “Friend Sariputta, what is the cause, what is the reason, why some beings do not become totally unbound in the present life?”

“There’s the case, friend Ananda, where beings do not discern, as it actually is present, that ‘This perception has a share in decline’; ‘This perception has a share in stability’; ‘This perception has a share in distinction’; ‘This perception has a share in penetration.’ This is the cause, this is the reason, why some beings do not become totally unbound in the present life.”

“And what, friend Sariputta, is the cause, what is the reason, why some beings do become totally unbound in the present life?”

“There’s the case, friend Ananda, where beings discern, as it actually is present, that ‘This perception has a share in decline’; ‘This perception has a share in stability’; ‘This perception has a share in distinction’; ‘This perception has a share in penetration.’ This is the cause, this is the reason, why some beings become totally unbound in the present life.”

AN 1.268-270

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. But it is possible for an ordinary person to take some condition as permanent. That is possible.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant. But it is possible for an ordinary person to take some condition as pleasant.”

“It is impossible, mendicants, it cannot happen for a person accomplished in view to take anything as self. But it is possible for an ordinary person to take something as self.”

AN 1.306-315

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view. When you have wrong view, unskillful qualities arise and skillful qualities decline.”

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view. When you have right view, unarisen skillful qualities arise and unskillful qualities decline.”

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view. When you have wrong view, unskillful qualities arise and skillful qualities decline.”

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view. When you have right view, skillful qualities arise and unskillful qualities decline.”

“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like improper attention. When you attend improperly, wrong view arises, and once arisen it grows.”

“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like proper attention. When you attend properly, right view arises, and once arisen it grows.”

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.”

“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. Why is that? Because the seed is good. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

AN 1.333-377

(This is very similar to the “Pañcagati Peyyālavagga” in the SN)

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings born on land are few, while those born in water are many.

… so too the sentient beings reborn as humans are few, while those not reborn as humans are many.

… so too the sentient beings reborn in civilized countries are few, while those reborn in the borderlands, among strange barbarian tribes, are many.

… so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, while the sentient beings who are witless, dull, stupid, and unable to distinguish what is well said from what is poorly said are many.

… so too the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.

… so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.

… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many.

… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.

… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.

… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.

… so too the sentient beings who get the best food and flavors are few, while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many.

… so too the sentient beings who get the essence of the meaning, the essence of the teaching, and the essence of freedom are few, while the sentient beings who don’t get the essence of the meaning, the essence of the teaching, and the essence of freedom are many. So you should train like this: ‘We will get the essence of the meaning, the essence of the teaching, the essence of freedom.’ That’s how you should train.”

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 2.125-126

“There are two conditions for the arising of wrong view. What two? The words of another and improper attention. These are the two conditions for the arising of wrong view.”

“There are two conditions for the arising of right view. What two? The words of another and proper attention. These are the two conditions for the arising of right view.”

AN 3.2 - Characteristics

“Bhikkhus, the fool is characterized by his actions; the wise person is characterized by his actions. Wisdom shines in its manifestation.

“Bhikkhus, one who possesses three qualities should be known as a fool. What three? Bodily misconduct, verbal misconduct, and mental misconduct. One who possesses these three qualities should be known as a fool. One who possesses three qualities should be known as a wise person. What three? Bodily good conduct, verbal good conduct, and mental good conduct. One who possesses these three qualities should be known as a wise person.

“Therefore, bhikkhus, you should train yourselves thus: ‘We will avoid the three qualities possessing which one is known as a fool, and we will undertake and observe the three qualities possessing which one is known as a wise person.’ It is in this way that you should train yourselves.”

AN 3.104 - Gratification (1st)

(It’s highly recommended to read the Bhikkhu Bodhi translation of this sutta, found on page 340 of the Wisdom Publications AN. Here is Ajahn Sujato’s translation:)

“Mendicants, I went in search of the world’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the world. I went in search of the world’s drawbacks, and I found them. I’ve seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I’ve seen clearly with wisdom the full extent of escape from the world. As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

AN 3.108 - Satisfaction

“Mendicants, there are three indulgences that never satisfy. What three? Sleep, alcoholic drinks, and sexual intercourse. These are the three indulgences that never satisfy.”

AN 3.116 - Imperturbable

(Also see AN 4.123, AN 4.124, AN 4.125, and AN 4.126, for more interesting lifespans of different classes of devas, and the kammic acts which lead to rebirth there)

“Mendicants, these three people are found in the world. What three?

First, a person, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space. The lifespan of the gods of infinite space is twenty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.

Furthermore, a person, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness. The lifespan of the gods of infinite consciousness is forty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.

Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness. The lifespan of the gods of nothingness is sixty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth.

These are the three people found in the world.”

AN 4.10 - Bonds

(The Four Bonds: The bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance.)

AN 4.35 - Vassakāra

(The Buddha describes “one who possesses four qualities as a great man with great wisdom”)

AN 4.38 - Drawn Back

“Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back…”

AN 4.77 - Unthinkable

(It’s recommended to read the Bikkhu Bodhi translation in the Wisdom Publications AN, [page 463]. The following is translated by Bhikkhu Sujato:)

“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four? The scope of the Buddhas … The scope of one in absorption … The results of deeds … Speculation about the world … These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

AN 4.79 - Business

(A rare sutta where kamma made when dealing with ascetics and brahmins has strong repercussions in the next life)

AN 4.81 - Killing Living Creatures

(There are strong repercussions for killing living beings…)

“Mendicants, someone with four qualities is cast down to hell. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? They don’t kill living creatures, steal, commit sexual misconduct, or lie. Someone with these four qualities is raised up to heaven.”

AN 4.115 - Things

(A generalized sutta where monks should know, using common sense, what is good for themselves, to support their practice, and do it, without the Buddha, or a teacher needing to spell out every little thing)

“Mendicants, there are these four things. What four?

There is a thing that’s unpleasant to do, and doing it proves harmful. There is a thing that’s unpleasant to do, but doing it proves beneficial. There is a thing that’s pleasant to do, but doing it proves harmful. There is a thing that’s pleasant to do, and doing it proves beneficial.

Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds.

Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial.

Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial.

Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds. These are the four things.”

AN 4.123 - Difference (1st)

(A rare run of 4 suttas explaining the afterlives as devas, including extremely long lifespans, which are the kammic result of undertaking certain meditative practices in this life…)

“Mendicants, these four people are found in the world. What four?

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Host. The lifespan of the gods of Brahma’s Host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

Furthermore, with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.

These are the four people found in the world.”

AN 4.124 - Difference (2nd)

“Mendicants, these four people are found in the world. What four?

Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

These are the four people found in the world.”

AN 4.125 - Good Will (1)

“Monks, there are these four types of individuals to be found existing in the world. Which four?

“There is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there—fixed on that, dwelling there often, not falling away from that—then when he dies he reappears in conjunction with the devas of Brahma’s retinue. The devas of Brahma’s retinue, monks, have a life-span of an eon. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“Again, there is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there—fixed on that, dwelling there often, not falling away from that—then when he dies he reappears in conjunction with the Abhassara devas. The Abhassara devas, monks, have a life-span of two eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“Again, there is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with appreciation. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with appreciation: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there—fixed on that, dwelling there often, not falling away from that—then when he dies he reappears in conjunction with the Subhakinha devas. The Subhakinha devas, monks, have a life-span of four eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“Again, there is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. He savors that, longs for that, finds satisfaction through that. Staying there—fixed on that, dwelling there often, not falling away from that—then when he dies he reappears in conjunction with the Vehapphala devas. The Vehapphala devas, monks, have a life-span of 500 eons. A run-of-the-mill person having stayed there, having used up all the life-span of those devas, goes to hell, to the animal womb, to the state of the hungry shades. But a disciple of the Blessed One, having stayed there, having used up all the life-span of those devas, is unbound right in that state of being. This, monks, is the difference, this the distinction, this the distinguishing factor, between an educated disciple of the noble ones and an uneducated run-of-the-mill person, when there is a destination, a reappearing.

“These are four types of individuals to be found existing in the world.”

AN 4.126 - Good Will (2)

“Monks, there are these four types of individuals to be found existing in the world. Which four?

“There is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.

“Again, there is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with compassion… appreciation… equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.

“These are four types of individuals to be found existing in the world.”

AN 4.200 - Affection

“Monks, these four things are born. Which four? Affection is born of affection. Aversion is born of affection. Affection is born of aversion. Aversion is born of aversion.

“And how is affection born of affection? There is the case where an individual is pleasing, appealing, & charming to (another) individual. Others treat that individual as pleasing, appealing, & charming, and the other one thinks, ‘This individual is pleasing, appealing, & charming to me. Others treat this individual as pleasing, appealing, & charming.’ He gives rise to affection for them. This is how affection is born of affection.

“And how is aversion born of affection? There is the case where an individual is pleasing, appealing, & charming to (another) individual. Others treat that individual as displeasing, unappealing, & not charming, and the other one thinks, ‘This individual is pleasing, appealing, & charming to me. Others treat this individual as displeasing, unappealing, & not charming.’ He gives rise to aversion for them. This is how aversion is born of affection.

“And how is affection born of aversion? There is the case where an individual is displeasing, unappealing, & not charming to (another) individual. Others treat that individual as displeasing, unappealing, & not charming, and the other one thinks, ‘This individual is displeasing, unappealing, & not charming to me. Others treat this individual as displeasing, unappealing, & not charming.’ He gives rise to affection for them. This is how affection is born of aversion.

“And how is aversion born of aversion? There is the case where an individual is displeasing, unappealing, & not charming to (another) individual. Others treat that individual as pleasing, appealing, & charming, and the other one thinks, ‘This individual is displeasing, unappealing, & not charming to me. Others treat this individual as pleasing, appealing, & charming.’ He gives rise to aversion for them. This is how aversion is born of aversion.

“Monks, these are the four things that are born.

“Now, on the occasion when a monk, quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities, enters & remains in the first jhana—rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation—then any affection of his that is born of affection does not come about. Any aversion of his that is born of affection… any affection of his that is born of aversion… any aversion of his that is born of aversion does not come about.

“On the occasion when a monk… enters & remains in the second jhana… enters & remains in the third jhana… enters & remains in the fourth jhana, then any affection of his that is born of affection does not come about. Any aversion of his that is born of affection… any affection of his that is born of aversion… any aversion of his that is born of aversion does not come about.

“On the occasion when a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free awareness-release & discernment-release, having known & verified them for himself right in the here & now, then any affection of his that is born of affection is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Any aversion of his that is born of affection… any affection of his that is born of aversion… any aversion of his that is born of aversion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

“This is said to be a monk who doesn’t pull in, doesn’t push away, doesn’t smolder, doesn’t flare up, and doesn’t burn.

“And how does a monk pull in? There is the case where a monk assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk pulls in.

“And how does a monk not pull in? There is the case where a monk doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He doesn’t assume feeling to be the self… doesn’t assume perception to be the self… doesn’t assume fabrications to be the self… doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how a monk doesn’t pull in.

“And how does a monk push away? There is the case where a monk returns insult to one who has insulted him, returns anger to one who is angry at him, quarrels with one who is quarreling. This is how a monk pushes away.

“And how does a monk not push away? There is the case where a monk doesn’t return insult to one who has insulted him, doesn’t return anger to one who is angry at him, doesn’t quarrel with one who is quarreling. This is how a monk doesn’t push away.

“And how does a monk smolder? There is the case where, there being ‘I am,’ there comes to be ‘I am here,’ there comes to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’

“And how does a monk not smolder? There is the case where, there not being ‘I am,’ there doesn’t come to be ‘I am here,’ there doesn’t come to be ‘I am like this’ … ‘I am otherwise’ … ‘I am bad’ … ‘I am good’ … ‘I might be’ … ‘I might be here’ … ‘I might be like this’ … ‘I might be otherwise’ … ‘May I be’ … ‘May I be here’ … ‘May I be like this’ … ‘May I be otherwise’ … ‘I will be’ … ‘I will be here’ … ‘I will be like this’ … ‘I will be otherwise.’

“And how does a monk flare up? There is the case where, there being ‘I am because of this (or: by means of this),’ there comes to be ‘I am here because of this,’ there comes to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’

“And how does a monk not flare up? There is the case where, there not being ‘I am because of this (or: by means of this),’ there doesn’t come to be ‘I am here because of this,’ there doesn’t come to be ‘I am like this because of this’ … ‘I am otherwise because of this’ … ‘I am bad because of this’ … ‘I am good because of this’ … ‘I might be because of this’ … ‘I might be here because of this’ … ‘I might be like this because of this’ … ‘I might be otherwise because of this’ … ‘May I be because of this’ … ‘May I be here because of this’ … ‘May I be like this because of this’ … ‘May I be otherwise because of this’ … ‘I will be because of this’ … ‘I will be here because of this’ … ‘I will be like this because of this’ … ‘I will be otherwise because of this.’

“And how does a monk burn? There is the case where a monk’s conceit of ‘I am’ is not abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. This is how a monk burns.

“And how does a monk not burn? There is the case where a monk’s conceit of ‘I am’ is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. This is how a monk doesn’t burn.”

AN 4.213 - Ungrateful

“Mendicants, someone with four qualities is cast down to hell. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. Someone with these four qualities is cast down to hell.

Someone with four qualities is raised up to heaven. What four? Good conduct by way of body, speech, and mind, and being grateful and thankful. Someone with these four qualities is raised up to heaven.”

AN 4.223 - Ungrateful

“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. An astute person … makes much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …”

AN 4.262 - A Wilderness Dweller

“Endowed with [any of] four qualities, a monk isn’t fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of sensuality, with thoughts of ill will, with thoughts of harmfulness, and he is a person of weak discernment, dull, a drooling idiot. Endowed with [any of] these four qualities, a monk isn’t fit to stay in isolated forest & wilderness dwellings.

“Endowed with four qualities, a monk is fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of renunciation, with thoughts of non-ill will, with thoughts of harmlessness, and he is a discerning person, not dull, not a drooling idiot. Endowed with these four qualities, a monk is fit to stay in isolated forest & wilderness dwellings.”

AN 5.6 - Entering

1. “Bhikkhus, there is no entering upon the unwholesome so long as faith is securely settled in cultivating wholesome qualities. But when faith has disappeared and lack of faith obsesses one, then there is the entering upon the unwholesome.

2. “There is no entering upon the unwholesome so long as a sense of moral shame is securely settled in cultivating wholesome qualities. But when a sense of moral shame has disappeared and moral shamelessness obsesses one, then there is the entering upon the unwholesome.

3. “There is no entering upon the unwholesome so long as moral dread is securely settled in cultivating wholesome qualities. But when moral dread has disappeared and lack of moral dread obsesses one, then there is the entering upon the unwholesome.

4. “There is no entering upon the unwholesome so long as energy is securely settled in cultivating wholesome qualities. But when energy has disappeared and laziness obsesses one, then there is the entering upon the unwholesome.

5. “There is no entering upon the unwholesome so long as wisdom is securely settled in cultivating wholesome qualities. But when wisdom has disappeared and lack of wisdom obsesses one, then there is the entering upon the unwholesome.”

AN 5.9 - Falling Away (2)

“Bhikkhus, possessing five qualities, an irreverent and undeferential bhikkhu falls away and is not established in the good Dhamma. What five?

1. An irreverent and undeferential bhikkhu devoid of faith falls away and is not established in the good Dhamma.

2. An irreverent and undeferential morally shameless bhikkhu …

3. An irreverent and undeferential morally reckless bhikkhu …

4. An irreverent and undeferential lazy bhikkhu …

5. An irreverent and undeferential unwise bhikkhu falls away and is not established in the good Dhamma. Possessing these five qualities, an irreverent and undeferential bhikkhu is not established in the good Dhamma.

“Bhikkhus, possessing five other qualities, a reverential and deferential bhikkhu does not fall away but is established in the good Dhamma. What five?

1. A reverential and deferential bhikkhu endowed with faith does not fall away but is established in the good Dhamma.

2. A reverential and deferential bhikkhu who has a sense of moral shame …

3. A reverential and deferential bhikkhu who has moral dread …

4. A reverential and deferential bhikkhu who is energetic …

5. A reverential and deferential bhikkhu who is wise does not fall away but is established in the good Dhamma.

Possessing these five qualities, a reverential and deferential bhikkhu does not fall away but is established in the good Dhamma.”

AN 5.21 - Irreverent (1)

1. Bhikkhus, when a bhikkhu is irreverent and undeferential, and his behavior is uncongenial to his fellow monks, it is impossible for him to fulfill the factor of proper conduct.

2. Without fulfilling the factor of proper conduct, it is impossible for him to fulfill the factor of a trainee.

3. Without fulfilling the factor of a trainee, it is impossible for him to fulfill virtuous behavior.

4. Without fulfilling virtuous behavior, it is impossible for him to fulfill right view.

5. Without fulfilling right view, it is impossible for him to fulfill right concentration.

6. But, bhikkhus, when a bhikkhu is reverential and deferential, and his behavior is congenial to his fellow monks, it is possible for him to fulfill the duty of proper conduct.

7. Having fulfilled the duty of proper conduct, it is possible for him to fulfill the duty of a trainee.

8. Having fulfilled the duty of a trainee, it is possible for him to fulfill virtuous behavior.

9. Having fulfilled virtuous behavior, it is possible for him to fulfill right view.

10. Having fulfilled right view, it is possible for him to fulfill right concentration.”

AN 5.22 - Irreverent (2)

1. Bhikkhus, when a bhikkhu is irreverent and undeferential, and his behavior is uncongenial to his fellow monks, it is impossible for him to fulfill the factor of proper conduct.

2. Without fulfilling the factor of proper conduct, it is impossible for him to fulfill the factor of a trainee.

3. Without fulfilling the factor of a trainee, it is impossible for him to fulfill the aggregate of virtuous behavior.

4. Without fulfilling the aggregate of virtuous behavior, it is impossible for him to fulfill the aggregate of concentration.

5. Without fulfilling the aggregate of concentration, it is impossible for him to fulfill the aggregate of wisdom.

6. But, bhikkhus, when a bhikkhu is reverential and deferential, and his behavior is congenial to his fellow monks, it is possible for him to fulfill the factor of proper conduct.

7. Having fulfilled the factor of proper conduct, it is possible for him to fulfill the factor of a trainee.

8. Having fulfilled the factor of a trainee, it is possible for him to fulfill the aggregate of virtuous behavior.

9. Having fulfilled the aggregate of virtuous behavior, it is possible for him to fulfill the aggregate of concentration.

10. Having fulfilled the aggregate of concentration, it is possible for him to fulfill the aggregate of wisdom.”

AN 5.111 - Visiting Families

“Mendicants, a mendicant with five qualities who visits families is unlikable and unlovable, not respected or admired. What five? They act as though they’re close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. A mendicant with these five qualities who visits families is unlikable and unlovable, not respected or admired.

A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they’re close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

AN 5.127 - Living Apart

“Mendicants, a mendicant with five qualities is not fit to live apart from a Saṅgha community. What five? It’s when a mendicant is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts. A mendicant with these five qualities is not fit to live apart from a Saṅgha community.

A mendicant with five qualities is fit to live apart from a Saṅgha community. What five? It’s when a mendicant is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they think a lot about renunciation. A mendicant with these five qualities is fit to live apart from a Saṅgha community.”

AN 5.157 - Inappropriate Talk

“Mendicants, there are certain topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to. What five?

It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom.

And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith.

And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics.

And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning.

And why is it inappropriate to talk to a stingy person about generosity? When an stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity.

And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom.

These are topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to.

There are certain topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to. What five?

It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom.

And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith.

And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct.

And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning.

And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity.

And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom.

These are topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.”

AN 5.198 - A Statement

(5 factors of right speech, to be checked before admonishment of another)

“Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?

“It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.

“A statement endowed with these five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people.”

AN 5.201 - With Kimbila

At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.”

AN 5.205 - Emotional Barrenness

“Mendicants, there are these five kinds of emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. These are the five kinds of emotional barrenness.”

AN 5.217 - Uninspiring Conduct (1st)

“Mendicants, there are these five drawbacks of uninspiring conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of uninspiring conduct.

There are these five benefits of inspiring conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of inspiring conduct.”

AN 5.231 - A Resident Mendicant

“Mendicants, a resident mendicant with five qualities is not admirable. What five? They’re not accomplished in being well-presented and doing their duties. They’re not very learned and don’t remember what they’ve learned. They’re not self-effacing and don’t enjoy self-effacement. They’re not a good speaker and don’t speak well. They’re witless, dull, and stupid. A resident mendicant with these five qualities is not admirable.

A resident mendicant with these five qualities is admirable. What five? They’re accomplished in being well-presented and doing their duties. They’re very learned and remember what they’ve learned. They’re self-effacing and enjoy self-effacement. They’re a good speaker and speak well. They’re wise, bright, and clever. A resident mendicant with these five qualities is admirable.”

AN 6.22 - Non-decline

“Mendicants, I will teach you these six qualities that prevent decline. … And what, mendicants, are the six qualities that prevent decline? Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. These six qualities prevent decline.

Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities.”

AN 6.31 - A Trainee

“These six things lead to the decline of a mendicant trainee. What six? They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much. These six things lead to the decline of a mendicant trainee.

These six things don’t lead to the decline of a mendicant trainee. What six? They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much. These six things don’t lead to the decline of a mendicant trainee.”

AN 6.44 - With Migasālā

(A rare sutta warning that it’s dangerous to judge people when you are not a Buddha, or one like a Buddha)

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.

Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him, “Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?

My father Purāṇa was celibate, set apart, avoiding the common practice of sex. When he passed away the Buddha declared that he was a once-returner, who was reborn in the host of Joyful Gods.

But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that he was also a once-returner, who was reborn in the host of Joyful Gods.

How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”

“You’re right, sister, but that’s how the Buddha declared it.”

Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with an matron’s wit? And who is it that knows how to assess individuals? These six people are found in the world. What six?

Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?

So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

Take another person who is angry and conceited, and from time to time has greedy thoughts. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another person who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse.

Judgmental people compare them …

I, or someone like me, may pass judgment on people.

Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher.

Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One?

So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people.

Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? These six people are found in the world.

If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

AN 6.50 - Sense Restraint

“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 6.61 - In the Middle

… this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said:

‘The sage has known both ends,
and is not stuck in the middle.
He is a great man, I declare,
he has escaped the seamstress here.’

Listen and pay close attention, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

AN 6.63 - A Penetrative Discourse

…

The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures found in the world.
The passion for his resolves is a man's sensuality.

The beauties remain as they are in the world,
while the wise, in this regard,
subdue their desire.

…

he discerns this penetrative holy life as the cessation of feeling

…

“And what is the result of perception? Perception has expression as its result, I tell you. However a person perceives something, that is how he expresses it: ‘I have this sort of perception.’ This is called the result of perception.

…

…he discerns this penetrative holy life as the cessation of perception.

…

“There are these three kinds of defilements: the defilement of sensuality, the defilement of becoming, the defilement of ignorance.

“And what is the cause of defilements? Ignorance is the cause of defilements.

“And what is the diversity in defilements? There are defilements that lead to hell, those that lead to the animal womb, those that lead to the realm of the hungry shades, those that lead to the human world, those that lead to the world of the devas. This is called the diversity in defilements.

“And what is the result of defilements? One who is immersed in ignorance produces a corresponding state of existence, on the side of merit or demerit. This is called the result of defilements.

“And what is the cessation of defilements? From the cessation of ignorance is the cessation of defilements; and just this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi—is the way leading to the cessation of defilements.

…

…he discerns this penetrative holy life as the cessation of kamma.

…

AN 6.64 - Lion’s Roar

(Bhikkhu Bodhi’s translation in the Wisdom Publications Anguttara Nikaya is worth reading here.)

… “concentration is the path; lack of concentration is the wrong path.” …

AN 6.65 - The Fruit of Non-Return

“Mendicants, without giving up six things you can’t realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. Without giving up these six things you can’t realize the fruit of non-return.

After giving up six things you can realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. After giving up these six things you can realize the fruit of non-return.”

AN 6.66 - Arahant

(Bhikkhu Bodhi’s translation in the Wisdom Publications Anguttara Nikaya is worth reading here.)

AN 6.70 - Concentration

(Bhikkhu Bodhi’s translation in the Wisdom Publications Anguttara Nikaya is worth reading here. What is unique about this sutta is that it proves that a “Dry Arahant” is impossible.)

AN 6.71 - Capable of Realizing

(Doing what’s suitable…)

“Mendicants, a mendicant with six qualities is incapable of realizing anything that can be realized, in each and every case. What six? It’s when a mendicant doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable. A mendicant with these six qualities is incapable of realizing anything that can be realized, in each and every case.

A mendicant with six qualities is capable of realizing anything that can be realized, in each and every case. What six? It’s when a mendicant truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable. A mendicant with these six qualities is capable of realizing anything that can be realized, in each and every case.”

AN 6.72 - Strength

(Bhikkhu Bodhi’s translation in the Wisdom Publications Anguttara Nikaya is worth reading here.)

AN 6.73 - First Absorption (1st)

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures haven’t been truly seen clearly with right wisdom. Without giving up these six qualities you can’t enter and remain in the first absorption.

But after giving up these six qualities you can enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom. After giving up these six qualities you can enter and remain in the first absorption.”

AN 6.75 - Suffering

“Mendicants, when a mendicant has six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What six? Sensual, malicious, and cruel thoughts and perceptions. When a mendicant has these six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

When a mendicant has six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What six? Thoughts of renunciation, good will, and harmlessness. And perceptions of renunciation, good will, and harmlessness. When a mendicant has these six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

AN 6.93 - Things That Can’t Be Done (2nd)

“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. These are the six things that can’t be done.”

AN 6.103 - With a Drawn Sword

“In seeing six rewards, it’s enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? ‘The perception of disenchantment will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I’ll become one who sees peace in Unbinding. My obsessions will go to their destruction. I’ll be one who has completed his task. The Teacher will have been served with good will.’

“In seeing these six rewards, it’s enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception.”

AN 7.13 - A Family

(This sutta probably has a very strong context to ancient India/Jambudipa, being specific to the customs of the time in how holy men were expected to be treated by laypeople)

“Mendicants, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What seven? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What seven? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

AN 7.24 - Non-Decline for Mendicants (2nd)

(Mahayana traditions might find the statement problematic below: “…they don’t stop half-way after achieving some insignificant distinction [short of nibbāna]…“)

“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline?

As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.

As long as they don’t enjoy talk … sleep … company … they don’t have wicked desires, falling under the sway of wicked desires … they don’t have bad friends, companions, and associates … they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

AN 7.49 - Perceptions

… “‘The perception of the unattractive, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

“When a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock’s feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind inclines to the completion of the sexual act, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of the unattractive; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of the unattractive, his mind shrinks away from the completion of the sexual act, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of the unattractive; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. … “‘The perception of distaste for every world, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

“When a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. Just as a cock’s feather or a piece of tendon, when thrown into a fire, shrinks away, bends away, pulls back, and is not drawn in; in the same way, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance. If, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind inclines to worldly embellishments, or if non-loathing takes a stance, then he should realize, ‘I have not developed the perception of distaste for every world; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of distaste for every world, his mind shrinks away from worldly embellishments, bends away, pulls back, and is not drawn in, and either equanimity or loathing take a stance, then he should realize, ‘I have developed the perception of distaste for every world; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. … “‘The perception of stress in what is inconstant, when developed & pursued, is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as its final end’: Thus was it said. In reference to what was it said?

“When a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword. If, when a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is not established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword, then he should realize, ‘I have not developed the perception of stress in what is inconstant; there is no step-by-step distinction in me; I have not arrived at the fruit of [mental] development.’ In that way he is alert there. But if, when a monk’s awareness often remains steeped in the perception of stress in what is inconstant, a fierce perception of danger & fear is established in him toward idleness, indolence, laziness, heedlessness, lack of commitment, & lack of reflection, as if toward a murderer with an upraised sword, then he should realize, ‘I have developed the perception of stress in what is inconstant; there is a step-by-step distinction in me; I have arrived at the fruit of [mental] development.’ In that way he is alert there. …

AN 7.51 - Bondage

“I will teach you a Dhamma discourse on bondage & lack of bondage. Listen & pay close attention. I will speak.”

“Yes, lord,” the monks responded.

The Blessed One said: “A woman attends inwardly to her feminine faculties, her feminine gestures, her feminine manners, feminine poise, feminine desires, feminine voice, feminine charms. She is excited by that, delighted by that. Being excited & delighted by that, she attends outwardly to masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voices, masculine charms. She is excited by that, delighted by that. Being excited & delighted by that, she wants to be bonded to what is outside her, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in her femininity, a woman goes into bondage with reference to men. This is how a woman does not transcend her femininity.

“A man attends inwardly to his masculine faculties, masculine gestures, masculine manners, masculine poise, masculine desires, masculine voice, masculine charms. He is excited by that, delighted by that. Being excited & delighted by that, he attends outwardly to feminine faculties, feminine gestures, feminine manners, feminine poise, feminine desires, feminine voices, feminine charms. He is excited by that, delighted by that. Being excited & delighted by that, he wants to be bonded to what is outside him, wants whatever pleasure & happiness that arise based on that bond. Delighting, caught up in his masculinity, a man goes into bondage with reference to women. This is how a man does not transcend his masculinity.

“And how is there lack of bondage? A woman does not attend inwardly to her feminine faculties… feminine charms. She is not excited by that, not delighted by that… does not attend outwardly to masculine faculties… masculine charms. She is not excited by that, not delighted by that… does not want to be bonded to what is outside her, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in her femininity, a woman does not go into bondage with reference to men. This is how a woman transcends her femininity.

“A man does not attend inwardly to his masculine faculties… masculine charms. He is not excited by that, not delighted by that… does not attend outwardly to feminine faculties… feminine charms. He is not excited by that, not delighted by that… does not want to be bonded to what is outside him, does not want whatever pleasure & happiness that arise based on that bond. Not delighting, not caught up in his masculinity, a man does not go into bondage with reference to women. This is how a man transcends his masculinity.

“This is how there is lack of bondage. And this is the Dhamma discourse on bondage & lack of bondage.”

AN 7.61 - Nodding Off

… So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.” …

AN 7.73 - About Sunetta

… What do you think, mendicants? If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?”

“Yes, sir.”

“They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. Why is that? I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

So you should train like this: ‘We will have no malicious intent for our spiritual companions.’ That’s how you should train.”

AN 7.85 - A Mendicant

“Mendicants, it’s because of breaking seven things that you become a mendicant. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of breaking these seven things that you become a mendicant.”

AN 8.29 - Inopportune Moments

“Bhikkhus, the uninstructed worldling says: ‘The world has gained the opportunity! The world has gained the opportunity!’ but he does not know what is an opportunity and what is not an opportunity. There are, bhikkhus, these eight inopportune moments that are not right occasions for living the spiritual life. What eight?

1. “Here, a Tathāgata has arisen in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in hell. This is the first inopportune moment that is not the right occasion for living the spiritual life.

2. “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the animal realm. This is the second inopportune moment that is not the right occasion for living the spiritual life.

3. “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the sphere of afflicted spirits. This is the third inopportune moment that is not the right occasion for living the spiritual life.

4. “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in a certain order of long-lived devas. This is the fourth inopportune moment that is not the right occasion for living the spiritual life.

5. “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the outlying provinces among the uncouth foreigners, a place to which bhikkhus, bhikkhunīs, male lay followers, and female lay followers do not travel. This is the fifth inopportune moment that is not the right occasion for living the spiritual life.

6. “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he holds wrong view and has a distorted perspective: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ This is the sixth inopportune moment that is not the right occasion for living the spiritual life.

7. “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he is unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated. This is the seventh inopportune moment that is not the right occasion for living the spiritual life.

8. “Again, a Tathāgata has not arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is not taught as proclaimed by a Fortunate One. But a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This is the eighth inopportune moment that is not the right occasion for living the spiritual life.

“These are the eight inopportune moments that are not the right occasions for living the spiritual life.

“There is, bhikkhus, one unique opportune moment that is the right occasion for living the spiritual life. What is it? Here, a Tathāgata has arisen in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. And a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This, bhikkhus, is the one unique opportune moment that is the right occasion for living the spiritual life.”

Having obtained the human state
when the good Dhamma has been well proclaimed,
those who do not seize the moment
have let the right moment slip by.

For many inopportune times are spoken of,
occasions obstructive to the path;
for it is only sometimes, on occasion,
that Tathāgatas arise in the world.

If one has directly encountered them,
fortune rarely gained in the world,
if one has obtained the human state,
and the good Dhamma is being taught,
for a person desiring his own good,
this is incentive enough to strive.

How can one understand the good Dhamma,
so that the moment won’t slip by?
For those who miss the moment grieve
when they are reborn in hell.

One here who has failed to obtain
the fixed course of the good Dhamma,
will come to regret it for a long time
like a merchant who has missed a profit.

A person hindered by ignorance
who has failed in the good Dhamma
will long experience wandering on
in the round of birth and death.

But those who gain the human state
when the good Dhamma is well proclaimed,
have accomplished the Teacher’s word,
or will do so, or are doing so now.

Those who have practiced the path,
proclaimed by the Tathāgata,
have penetrated the right moment in the world
the unsurpassed spiritual life.

You should dwell without leakages,
guarded, ever-mindful in the restraints
taught by the One with Vision,
the Kinsman of the Sun.

Having cut off all underlying tendencies
that follow one drifting in Māra’s domain,
those who attain the destruction of the taints,
though in the world, have gone beyond.

AN 8.40 - Conducive

1. “Bhikkhus, the destruction of life, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being the destruction of life at minimum conduces to a short life span.

2. “Taking what is not given, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being taking what is not given at minimum conduces to loss of wealth.

3. “Sexual misconduct, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being sexual misconduct at minimum conduces to enmity and rivalry.

4. “False speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being false speech at minimum conduces to false accusations.

5. “Divisive speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being divisive speech at minimum conduces to being divided from one’s friends.

6. “Harsh speech, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being harsh speech at minimum conduces to disagreeable sounds.

7. “Idle chatter, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being idle chatter at minimum conduces to others distrusting one’s words.

8. “Drinking liquor and wine, repeatedly pursued, developed, and cultivated, is conducive to hell, to the animal realm, and to the sphere of afflicted spirits; for one reborn as a human being drinking liquor and wine at minimum conduces to madness.”

AN 8.79 - Decline

“These eight things lead to the decline of a mendicant trainee. What eight? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation. These eight things lead to the decline of a mendicant trainee.

These eight things don’t lead to the decline of a mendicant trainee. What eight? They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation. These eight things don’t lead to the decline of a mendicant trainee.”

AN 9.6 - Association

(A rare sutta which warns monks to leave a place whereupon if by staying there, their wholesome qualities decrease)

There Sāriputta addressed the mendicants:

“Reverends, you should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with. You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear. You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.

You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, but why did I say it? Take a person of whom you know this: ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them.

Take a person of whom you know this: ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them.

Take a person of whom you know this: ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person after reflection. You shouldn’t leave them.

Take a person of whom you know this: ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. ‘You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Take a robe of which you know this: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Take a robe of which you know this: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town. Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town. ‘You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a country of which you know this: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Take a country of which you know this: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.”

AN 9.12 - With Something Left Over

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:

“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”

Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.”

Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not?

There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. What nine?

There’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished between one life and the next. This is the first person …

Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished upon landing. This is the second person …

With the ending of the five lower fetters they’re extinguished without extra effort. This is the third person …

With the ending of the five lower fetters they’re extinguished with extra effort. This is the fourth person …

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the fifth person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This is the sixth person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. This is the seventh person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. This is the eighth person …

Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. This is the ninth person …

These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. Why is that? For I didn’t want those who heard it to introduce negligence. However, I have spoken it in order to answer your question.”

AN 9.23 - Rooted in Craving

“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving.”

AN 9.71 - Emotional Barrenness

(Note that in Bhikkhu Bodhi’s translation, he says “is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them” instead of Bhikkhu Sujato’s “A mendicant is angry and upset with their spiritual companions, resentful and closed off”:)

“Mendicants, there are five kinds of emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.

To give up these five kinds of emotional barrenness you should develop the four kinds of mindfulness meditation. …”

AN 10.48 - Ten Things

(The famous “10 Subjects for Frequent Recollection”)

“There are these ten things that a person gone-forth should reflect on often. Which ten?

“‘I have become casteless’: a person gone forth should often reflect on this.

“‘My life is dependent on others’…

“‘My behavior should be different [from that of householders]’…

“‘Can I fault myself with regard to my virtue?’…

“‘Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to my virtue?’…

“‘I will grow different, separate from all that is dear & appealing to me’…

“‘I am the owner of my actions (kamma), heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir’…

“‘What am I becoming as the days & nights fly past?’…

“‘Do I delight in an empty dwelling?’…

“‘Have I attained a superior human attainment, a truly noble distinction of knowledge & vision, such that—when my fellows in the holy life question me in the last days of my life—I won’t feel abashed?’: a person gone forth should often reflect on this.

“These are the ten things that a person gone-forth should reflect on often.”

AN 10.69 - Topics of Conversation (1)

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta’s Grove, Anathapindika’s monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: “For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?”

“Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.”

“It isn’t right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state… talk of whether things exist or not.

“There are these ten topics of [proper] conversation. Which ten? Talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful—to say nothing of the wanderers of other sects.”

AN 10.221

“Someone with ten qualities is cast down to hell. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Someone with these ten qualities is cast down to hell.

Someone with ten qualities is raised up to heaven. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. Someone with these ten qualities is raised up to heaven.”

AN 10.224

“Someone with forty qualities is cast down to hell. What forty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is cast down to hell.

Someone with forty qualities is raised up to heaven. What forty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is raised up to heaven.”

Next: Part 4 is here.