Dīgha Nikāya
The Longs Basket
Sutta 33
Saṅgīti Suttantaṃ
The Compilation
Sixes
Translated from the Pāḷi
by
Michael M. Olds
There are, friends,
six-part Dhammas
consummately taught by the Lucky Man,
that #1-Consummately-Awakened-One,
an Arahant
who knows and sees.
In this situation,
let us all gather together as one,
undivided,
so that this best of lives
will stay on track and
stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of
gods and man.
What are these sixes?
[6.01][pts][wlsh] Six internal realms:[1]
The realm of the eye,
the realm of the ear,
the realm of the nose,
the realm of the tongue,
the realm of the body,
the realm of the mind.
[6.02][pts][wlsh] Six external realms:
The realm of forms,
the realm of sounds,
the relm of scents,
the realm of flavors,
the realm of the tactile,
the realm of mental objects.
[6.03][pts][wlsh] Six bodies of consciousness:[2]
Eye-consciousness,
ear-consciousness,
nose-consciousness,
tongue-consciousness,
body-consciousness,
mind-consciousness.
[6.04][pts][wlsh] Six bodies of contact:
Eye-contact,
ear-contact,
nose-contact,
tongue-contact,
body-contact,
mind-contact.
[6.05][pts][wlsh] Six bodies of sense experience:
Eye-contact sense experience,
ear-contact sense experience,
nose-contact sense experience,
tongue-contact sense experience,
body-contact sense experience,
mind-contact sense experience.
[6.06][pts][wlsh] Six bodies of perception:
Perception of forms,
perception of sounds,
perception of scents,
perception of flavors,
perception of touch,
perception of mental objects.
[6.07][pts][wlsh] Six bodies of intent:
Intent with regard to forms,
intent with regard to sounds,
intent with regard to scents,
intent with regard to flavors,
intent with regard to touch,
intent with regard to mental objects.
[6.08][pts][wlsh] Six bodies of thirst:
Form-thirst,
sound-thirst,
scent-thirst,
flavor-thirst,
touch-thirst,
mental-object-thirst.
[6.09][pts][wlsh] Six demonstrations of disrespect:[3]
Here friends, a beggar
lives without respect for, and
deference to
the Master,
he lives without respect for, and
deference to
the Dhamma,
he lives without respect for, and
deference to
the Saṅgha,
he lives without respect for, and
deference to
the dictates of the training,
he lives without respect for, and
deference to
the dictates of non-carelessness,[4]
he lives without respect for, and
deference to
the dictates of hospitality.
[6.10][pts][wlsh] Six demonstrations of respect:
Here friends, a beggar
lives respectful of, and
differing to
the Master,
he lives respectful of, and
differing to
the Dhamma,
he lives respectful of, and
differing to
the Saṅgha,
he lives respectful of, and
differing to
the dictates of the training,
he lives respectful of, and
differing to
the dictates of non-carelessness,
he lives respectful of, and
differing to
the dictates of hospitality.
[6.11][pts][wlsh] Six pleasing reaction-stimulants:[5]
When seeing a form
with the eye,
that form,
occasioning pleasure,
stimulates reaction.
When hearing a sound
with the ear,
that sound,
occasioning pleasure,
stimulates reaction.
When smelling a scent
with the nose,
that scent,
occasioning pleasure,
stimulates reaction.
When tasting a flavor
with the tongue,
that flavor,
occasioning pleasure,
stimulates reaction.
When feeling a touch
with the body,
that touch,
occasioning pleasure,
stimulates reaction.
When conscious of a mental object
with the mind,
that mental object,
occasioning pleasure,
stimulates reaction.
[6.12][pts][wlsh] Six displeasing reaction-stimulants:[6]
When seeing a form
with the eye,
that form,
occasioning displeasure,
stimulates reaction.
When hearing a sound
with the ear,
that sound,
occasioning displeasure,
stimulates reaction.
When smelling a scent
with the nose,
that scent,
occasioning displeasure,
stimulates reaction.
When tasting a flavor
with the tongue,
that flavor,
occasioning displeasure,
stimulates reaction.
When feeling a touch
with the body,
that touch,
occasioning displeasure,
stimulates reaction.
When conscious of a mental object
with the mind,
that mental object,
occasioning displeasure,
stimulates reaction.
[6.13][pts][wlsh] Six detached reaction-stimulants:[7]
When seeing a form with the eye,
that form,
occasioning detachment,
stimulates reaction.
When hearing a sound
with the ear,
that sound,
occasioning detachment,
stimulates reaction.
When smelling a scent
with the nose,
that scent,
occasioning detachment,
stimulates reaction.
When tasting a flavor
with the tongue,
that flavor,
occasioning detachment,
stimulates reaction.
When feeling a touch
with the body,
that touch,
occasioning detachment,
stimulates reaction.
When conscious of a mental object
with the mind,
that mental object,
occasioning detachment,
stimulates reaction.
[6.14][pts][wlsh] Six things of concord:
Here friends, a beggar
makes manifest
both openly and
in private,
friendliness in bodily acts
to those with whom he fares the Brahmā-life;
this is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse
conducive to development of unity.
Again, additionally friends,
a beggar makes manifest
both openly and
in private,
friendliness in acts of speech
to those with whom he fares the Brahmā-life;
this is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse
conducive to development of unity.
Again, additionally friends
a beggar makes manifest
both openly and
in private,
friendliness in acts of mind,
to those with whom he fares the Brahmā-life;
this is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse
conducive to development of unity.
Again, additionally friends, a beggar,
whatever is
gained
in accordance with Dhamma,
acquired
in accordance with Dhamma,
that is ethically acquired,
even down to whatever
has gone into the bowl,
that that thing gained
is not eaten or
enjoyed
without sharing
with those with whom he fares the Brahmā life;
this is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse
conducive to development of unity.
Again, additionally friends, a beggar
lives with those
with whom he fares the Brahmā-life
practicing
both openly and
in private
that ethical behavior
that is intact,
unruptured,
unspotted,
unbruised,
unwarped,
praised by the wise,
uncorrupted,
that evolves into serenity;
this is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse
conducive to development of unity.
Again, additionally friends, a beggar
lives with those
with whom he fares the Brahmā-life
practicing
both openly and
in private
in accordance with
whatever he has got
of those Aristocratic views
that lead the follower thereof
to the consummate destruction of pain;
this is a thing of concord,
making for affection,
making for respect,
non-dispute,
non-violence,
concourse
conducive to development of unity.
[6.15][pts][wlsh] Six Roots of Discord:[8]
Here friends, a beggar
gets angry and
holds a grudge.
In so far, friends, as a beggar
gets angry and
holds a grudge,
so far does he live
rebellious and
disrespectful
to the Teacher;
so far does he live
rebellious and
disrespectful
to the Dhamma;
so far does he live
rebellious and
disrespectful
to the Saṅgha.
So far is
his training
not completely fulfilled.
In so far, friends, as a beggar
lives rebellious and
disrespectful
to the Teacher,
rebellious and
disrespectful
to the Dhamma,
rebellious and
disrespectful
to the Saṅgha,
with his training
not completely fulfilled,
so far
he creates discord
in the Saṅgha.
In so far
as there is discord,
there is unfriendliness
for many,
unpleasantness
for many,
making for much disadvantage,
unfriendliness and
pain for
gods and men.
If friends,
you should notice
the manifestation
of such a root of discord,
whether within yourself or
externally,
make effort to get control of, and
let go of,
this bad root of
discord
that you have noticed
my friends.
If friends,
you should not notice
sucha manifestation
of a root of discord,
whether within yourself or
externally,
prevent the future
recrudescence of
this bad root of
discord
my friends.
Thus there will be the
letting go of
this bad root of discord,
thus there will be the
prevention in the future of
this bad root of
discord.
Again, additionally friends, a beggar is
hypocritical and
nasty.
In so far, friends as a beggar is
hypocritical and
nasty,
so far does he live
rebellious and
disrespectful
to the Teacher;
so far does he live
rebellious and
disrespectful
to the Dhamma;
so far does he live
rebellious and
disrespectful to
the Saṅgha.
So far is
his training
not completely fulfilled.
In so far, friends, as a beggar
lives rebellious and
disrespectful
to the Teacher,
rebellious and
disrespectful to
the Dhamma,
rebellious and
disrespectful to
the Saṅgha,
with his training
not completely fulfilled,
so far
he creates discord
in the Saṅgha.
In so far
as there is discord,
there is unfriendliness
for many,
unpleasantness
for many,
making for much disadvantage,
unfriendliness and
pain for
gods and men.
If friends,
you should notice
the manifestation
of such a root of discord,
whether within yourself or
externally,
make effort to get control of, and
let go of
this bad root of
discord
that you have noticed
my friends.
If friends,
you should not notice
sucha manifestation
a root of discord,
whether within yourself or
externally,
prevent the future
recrudescence of
this bad root of discord
my friends.
Thus there will be the
letting go of
this bad root of discord,
thus there will be
the prevention in the future of
this bad root of discord.
Again, additionally friends, a beggar
is avaricious and
snobbish.
In so far, friends, as a beggar
is avaricious and
snobbish,
so far does he live
rebellious and
disrespectful
to the Teacher;
so far does he live
rebellious and
disrespectful
to the Dhamma;
so far does he live
rebellious and
disrespectful to the Saṅgha.
So far is his training
not completely fulfilled.
In so far, friends, as a beggar
lives rebellious and
disrespectful
to the Teacher,
rebellious and
disrespectful
to the Dhamma,
rebellious and
disrespectful
to the Saṅgha,
with his training
not completely fulfilled,
so far
he creates discord
in the Saṅgha.
In so far
as there is discord,
there is unfriendliness
for many,
unpleasantness
for many,
making for much disadvantage,
unfriendliness and
pain for
gods and men.
If friends,
you should notice
the manifestation
of such a root of discord,
whether within yourself or
externally,
make effort
to get control of and
let go of
this bad root of
discord
that you have noticed
my friends.
If friends,
you should not notice
sucha manifestation
of a root of discord,
whether within yourself or
externally,
prevent the future
recrudescence of
this bad root of
discord
my friends.
Thus there will be the
letting go of
this bad root of discord,
thus there will be
the prevention in the future of
this bad root of
discord.
Again, additionally friends, a beggar
is crafty and
deceitful.
In so far, friends,
as a beggar is
crafty and
deceitful,
so far does he live
rebellious and
disrespectful
to the Teacher;
so far does he live
rebellious and
disrespectful
to the Dhamma;
so far does he live
rebellious and
disrespectful to
the Saṅgha.
So far is his training
not completely fulfilled.
In so far, friends, as a beggar
lives rebellious and
disrespectful
to the Teacher,
rebellious and
disrespectful
to the Dhamma,
rebellious and
disrespectful
to the Saṅgha,
with his training
not completely fulfilled,
so far
he creates discord
in the Saṅgha.
In so far
as there is discord,
there is unfriendliness
for many,
unpleasantness
for many,
making for much disadvantage,
unfriendliness and
pain for
gods and men.
If friends,
you should notice
the manifestation
of such a root of discord,
whether within yourself or
externally,
make effort to get control of and
let go of
this bad root of
discord
that you have noticed
my friends.
If friends,
you should not notice
sucha manifestation
of a root of discord,
whether within yourself or
externally,
prevent the future
recrudescence of
this bad root of discord
my friends.
Thus there will be the
letting go of
this bad root of discord,
thus there will be
the prevention in the future of
this bad root of discord.
Again, additionally friends, a beggar
is of bad wishes and
low views.
In so far, friends, as a beggar
is bad wishes and
low views,
so far does he live
rebellious and
disrespectful
to the Teacher;
so far does he live
rebellious and
disrespectful
to the Dhamma;
so far does he live
rebellious and disrespectful
to the Saṅgha.
So far is his training
not completely fulfilled.
In so far, friends, as a beggar
lives rebellious and
disrespectful
to the Teacher,
rebellious and
disrespectful to the Dhamma,
rebellious and
disrespectful to the Saṅgha,
with his training
not completely fulfilled,
so far
he creates discord
in the Saṅgha.
In so far
as there is discord,
there is unfriendliness
for many,
unpleasantness
for many,
making for much disadvantage,
unfriendliness and
pain for
gods and men.
If friends,
you should notice
the manifestation
of such a root of discord,
whether within yourself or
externally,
make effort
to get control of and
let go of
this bad root of
discord
that you have noticed
my friends.
If friends,
you should not notice
sucha manifestation
of a root of discord,
whether within yourself or
externally,
prevent the future
recrudescence of
this bad root of
discord
my friends.
Thus there will be the
letting go of
this bad root of
discord,
thus there will be
the prevention in the future of
this bad root of
discord.
Again, additionally friends, a beggar
is deeply attached
to his own views and
releasing his grip
comes hard.
In so far, friends, as a beggar
is deeply attached
to his own views and
releasing his grip
comes hard,
so far does he live
rebellious and
disrespectful
to the Teacher;
so far does he live
rebellious and
disrespectful to the Dhamma;
so far does he live
rebellious and
disrespectful
to the Saṅgha.
So far is his training
not completely fulfilled.
In so far, friends, as a beggar
lives rebellious and
disrespectful
to the Teacher,
rebellious and
disrespectful
to the Dhamma,
rebellious and
disrespectful
to the Saṅgha,
with his training
not completely fulfilled,
so far
he creates discord
in the Saṅgha.
In so far
as there is discord,
there is unfriendliness
for many,
unpleasantness
for many,
making for much disadvantage,
unfriendliness and
pain for
gods and men.
If friends,
you should notice
the manifestation
of such a root of discord,
whether within yourself or
externally,
make effort to get control of and
let go of
this bad root of
discord that you have noticed
my friends.
If friends,
you should not notice
sucha manifestation
of a root of discord,
whether within yourself or
externally,
prevent the future
recrudescence of
this bad root of discord
my friends.
Thus there will be
the letting go of
this bad root of discord,
thus there will be
the prevention in the future of
this bad root of discord.
[6.16][pts][wlsh] Six characteristics:
The earth-characteristic,
the water-characteristic,
the fire-characteristic,
the wind-characteristic,
the space-characteristic,
the consciousness-characteristic.
[6.17][pts][wlsh] Six characteristics of extraction:[9]
Here friends a beggar
says this:
'I have become
freed-in-heart,
friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
friendliness,
and yet
anger
continues to rise up and
take hold of
my heart.'
At that,
he should be spoken to
in such a way as this:
'You should not say this.
This should not be said thus, elder.
The Lucky Man would be scandalized,[10] and
it is not something
that is "well done"
to have scandalized
the Lucky Man,
nor would the Lucky Man say this.
The Lucky Man
would not say
such a baseless and
impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
friendliness
that brings about
freedom-in-heart
and yet
having anger
continue to rise up and
take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation of
freedom-of-heart
through friendliness
that extracts one from
anger.'
Here again friends a beggar
says this:
'I have become
freed-in-heart,
friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
sympathy,
and yet
cruelty
continues to rise up and
take hold of my heart.'
At that,
he should be spoken to
in such a way as this:
'You should not say this.
This should not be said thus, elder.
the Lucky Man would be scandalized, and
it is not something
that is "well done"
to have scandalized
the Lucky Man,
nor would the Lucky Man say this.
The Lucky Man
would not say
such a baseless and
impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
sympathy
that brings about
freedom-in-heart and
and yet
having cruelty
continue to rise up and
take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation of
freedom-of-heart
through sympathy
that extracts one from
cruelty.'
Here again friends
a beggar says this:
'I have become
freed-in-heart,
friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering empathy,
and yet
disgust
continues to rise up and
take hold of my heart.'
At that,
he should be spoken to
in such a way as this:
'You should not say this.
This should not be said thus, elder.
The Lucky Man would be scandalized, and
it is not something
that is "well done"
to have scandalized
the Lucky Man,
nor would the Lucky Man say this.
The Lucky Man
would not say
such a baseless and
impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
empathy
that brings about
freedom-in-heart and
yet having disgust
continue to rise up and
take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation of
freedom-of-heart
through Empathy
that extracts one from
disgust.'
Here again friends
a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
detachment,
and yet
passion
continues to rise up and
take hold of my heart.'
At that,
he should be spoken to
in such a way as this:
'You should not say this.
This should not be said thus, elder.
The Lucky Man would be scandalized, and
it is not something
that is "well done"
to have scandalized
the Lucky Man,
nor would the Lucky Man say this.
The Lucky Man
would not say
such a baseless and
impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
detachment
that brings about
freedom-in-heart and
yet having passion
continue to rise up and
take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation of
freedom-of-heart
through detachment
that extracts one from
passion.'
Here again friends a beggar says this:
'I have become freed-in-heart, friends
by making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
signlessness,
and yet
signs
continue to rise up and
take hold of my heart.'
At that,
he should be spoken to
in such a way as this:
'You should not say this.
This should not be said thus, elder.
The Lucky Man would be scandalized, and
it is not something
that is "well done"
to have scandalized
the Lucky Man,
nor would the Lucky Man say this.
The Lucky Man
would not say
such a baseless and
impossible thing.
This making much of,
making a vehicle of,
making a foundation of,
practicing and
mastering
signlessness
that brings about
freedom-in-heart and
yet having signs
continue to rise up and
take hold of the heart
is a thing that cannot be.
It is, friend,
just this cultivation of
freedom-of-heart
through signlessness
that extracts one from signs.'
Here again friends
a beggar says this:
'"I am"'
this is gone in me,
"I am this"
is not something
I even consider,
yet wavering,
questions of
how? ... how?
rise up,
pierce, and
take hold of my heart.'
At that,
he should be spoken to
in such a way as this:
'You should not say this.
This should not be said thus, elder.
The Lucky Man would be scandalized, and
it is not something
that is "well done"
to have scandalized
the Lucky Man,
nor would the Lucky Man say this.
The Lucky Man
would not say
such a baseless and
impossible thing.
This state where
"I am"
is gone,
where
"I am this"
is not something
that is even considered,
yet where wavering,
questions of
how? ... how?
rise up, pierce, and
take hold of the heart
is a thing that cannot be.
It is, friend,
just this state where
"I am"
is gone,
that extracts one from
being pierced by
wavering and
questions of
how? ... how?'
[6.18][pts][wlsh] Six unsurpassables:[11]
The unsurpassable sight,
the unsurpassable hearing,
the unsurpassable gain,
the unsurpassable training,
the unsurpassable service,
the unsurpassable memory.[12]
[6.19][pts][wlsh] Six places to focus recollection:[13]
Recollection of the Buddha,
recollection of the Dhamma,
recollection of the Saṅgha,
recollection of ethical culture,
recollection of generosity,
recollection of the Gods.
[6.20][pts][wlsh] Six steady habits:[14]
Here friends a beggar
seeing an object with the eye
neither goes sweet on it
nor gets upset, but
living detached
remains steady;
Hearing a sound with the ear
neither goes sweet on it
nor gets upset, but
living detached
remains steady;
Smelling a scent with the nose
neither goes sweet on it
nor gets upset,
but living detached
remains steady;
Tasting a flavor with the tongue
neither goes sweet on it
nor gets upset,
but living detached
remains steady;
Feeling a touch with the body
neither goes sweet on it
nor gets upset,
but living detached
remains steady;
Conscious of a mental object with the mind
neither goes sweet on it
nor gets upset,
but living detached
remains steady.
[6.21][pts][wlsh] Six categories of birth:[15]
Here friends,
someone born
in a dark category
lives begetting
dark things.
Here friends,
someone born
in a dark category
lives begetting
bright things.
Here friends,
someone born
in a dark category
lives begetting
Nibbāna,
neither dark
nor bright.
Here friends,
someone born
in a bright category
lives begetting
dark things.
Here friends,
someone born
in a bright category
lives begetting
bright things.
Here friends,
someone born
in a bright category
lives begetting
Nibbāna,
neither dark
nor bright.
[6.22][pts][wlsh] Six perceptions
conducive to penetration:
Perception of
impermanence,
perception of
pain in impermanence,
perception of
not-self in pain,
perception of
letting go,
perception of
dispassion,
perception of
ending.
These then, friends,
are those six-part Dhammas
consummately taught by the Lucky Man,
that #1-Consummately-Awakened-One,
an Arahant
who knows and sees.
In this situation,
let us all gather together as one,
undivided,
so that this best of lives
will stay on track and
stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of
gods and man.
[1] Cha ajjhattikāni āyatanāni.
Note on this group the differences between the way it is here and the way it is presented in DN 22 §19 in The Mahā Satipaṭṭhana Suttanta, where it is: eye world (loka), material form world, sense consciousness (viññāṇā), contact (phassa), sense experience (vedāna), perception (sannā), intention (sancetana), thirst (taṇhā), thinking about (vitakka), pondering (vicara) (that is, that the list includes vitakka and vicara.)
What is the importance of these groups?
Focus.
This is where that thirst that leads to dukkha arises and is stopped. In other words, this is the paṭicca samuppāda between the six-fold sense sphere and taṇhā, or as it is in DN 22, between the six-fold sense sphere and upadana.
It is exactly at this level that I break ranks with the Abhidhamma. From here the Abhidhamma goes deeper into the analysis of the minute details of the evolution of becoming, such as to find itself, in my opinion, asserting certain things that are not acceptable Dhamma (such as "ultimate realities"). To my mind this is like a man standing at a chasm. The chasm is a thousand thousand feet deep (maybe bottomless), but only a couple of inches wide. But instead of stepping over the chasm the Abhidhammist goes down the near side with the idea of coming up the far side. Problem is he gets stuck because the chasm isn't wide enough at the bottom for him to travel the full depth. When the Buddha says "Well taught by me is the Dhamma," (again, to my way of thinking) it is exactly with regard to cases such as this. What we are to do with the knowledge provided here is to understand that each of the senses has its own chain of dependencies, that each sense in its turn feeds the mind with the conscious impressions it receives so that the mind is able to piece together a picture (saṅkāra), form conclusions, and take action in its attempt to control the next set of sense experiences. When we understand the process in this general way the only further thing we need to understand the details for is to see where our weaknesses are: "I am more vulnerable to sights than tastes" or the reverse, or some such. This is where we need to concentrate our efforts to "put it away!" Analyzing it to the end of the world will not take us one step closer to letting it go, and consequently is a dangerous waste of time.
[2] Cha viññāṇa-kāyā. 'Bodies' or ka-whatsoevers of consciousness.
[3] Cha agāravā.
PED: Gārava — agārava disrespect.
[4] A-p-pamāda thoughtfulness, carefulness, conscientiousness, watchfulness, vigilance, earnestness, zeal. All these are wrong in one essential way: they are the positive form, where the negative is needed: Non-carelessness, non-thoughtlesness, negligence, inattention, non-laxity, insinserity, etc.
[5] Cha somanass-ūpa-vicārā.
On vicara, see pondering to a definition of vicara. "Stimulate" here is upa. The meaning of upa is clear enough, but whether you use investigation or pondering for vicara, we don't have a word I know of that does for up-making-vicara. Somanassa and domanassa are the strictly mental equivalents of sukha and dukkha.
Walshe has "pleasurable investigations", but follows the text in the details: "... on seeing a sight-object with the eye ... one investigates a corresponding object productive of pleasure." In other words the experience of the object produces the sensation, it is not the investigation that produces the sensation. Rhys Davids has a similar construction.
[6] Cha domanass-ūpa-vicārā.
[7] Cha upekkh-ūpa-vicārā.
[8] Cha vivāda-mūlāni.
Makkhin concealing, hypocritical; harsh, merciless; often combd with palāsin
Palāsa. unmercifulness, malice, spite. -apaḷāsa mercifulness.
Issukin envious, jealous.
Saṭha crafty, treacherous, fraudulent.
Māyāvin deceitful, hypocritical.
[9] Cha nissaraṇīyā dhātuyo.
Nissaraṇa going out, departure; issue, outcome, result; giving up, leaving behind, being freed, escape, salvation.
-dassin wise in knowing results, prescient, able to find a way to salvation; -pañña = dassin.
Nissaraṇīya [grd. of nissarati, with relation to nissaraṇa] connected with deliverance, leading to salvation, able to be freed. The 3 n. dhātuyo (characteristics of deliverance) are nekkhamma (escape from cravings), āruppa (from existence with form), nirodha (from all existence).
[10] Walshe has: "...Do not misrepresent the Blessed Lord, it is not right to slander him thus..." and Rhys Davids has "... Do not misrepresent the Exalted One! It is not well to calumniate the Exalted one." But this beggar, however far off the track he is here, is not, as we understand this in English, misrepresenting, slandering, or calumniating the Buddha. He is speaking about his own condition. I understand that this is being spoken by the Buddha, and is in essence saying "This man should be told that such a statement, made by one of my followers, insofar as he claims to represent my views, slanders me," but this does not come across clearly in translations. I have recast this to make sense today sticking as closely as I can to the original.
[11] Cha anuttariyāni.
Pāricariyā All-round-go-round PED: same as paricariya serving, waiting on, service, ministration, honor.
[12] Walshe objects to Rhys Davids "memories" remembering the practice of recollecting the Buddha, Dhamma and Saṅgha, but this is not spelled out here and looks more like a reference to actually remembering the Buddha ... as the other categories here also appear to be having seen the Buddha, heard the Buddha teach, gained Arahantship, trained in this discipline, served the Buddha.
[13] Cha anussati-ṭhānāni.
This set, as contrasted with the previous, is the practice of bringing these ideas to mind in meditation, especially in situations where the mind has become distracted or upset or where the body has become uncomfortable. Try it, friends, it works, its not just devout sounding words. You have been sitting for one, two, three, five, ten, twenty, thirty, forty, fifty, one hundred minutes and your agitated/distracted/uncomfortable state is about one hair from getting you to give up, get up and get on with your ordinary downbound life. Focus on one of the many suttas you find here, or in your books, or that you have heard. Focus down close on it, so that you are tracing the words one after the other. Soon you will find yourself stilled, calmed, tranquilized, steady, unshakable. The Buddha says at this point to abandon this focus on the sutta or whatever once you have attained this goal. In practice it is more likely you will have abandoned it without thinking about it. But either way the other likelihood is that you will have considerably extended the duration of your sit down practice. Having extended the duration of your sit down practice, you have enjoyed a period of time without Dukkha, a period of time without pushing the wheel of samsara, you will have burnt off some old kamma and will be among those who have dwelt in the First Kenning.
To do this with the recollection of the Buddha, focus on something of the life of Gotama you have heard about and focus in on that until you can see it in your mind, and then focus in on the details, such as what came before, what comes after, what was said and to whom, and so forth.
To do this with the Saṅgha, focus in on one of the Arahants: Sāriputta, Moggallāna, Mahā Kassapo, Ānanda, Anuruddha, in this case, not as personalities, but as personifications (as it were) of stages of progress. Work out in your mind the stages that make up the Saṅgha: Streamwinner, Once-returner, non-returner, Arahant. Remember what you have heard about these stages and the individuals described as attaining these stages and work out in your mind what you, yourself, need to do to advance through these stages.
To do this with Ethical Culture, go over the details of Ethical Culture as put forth in this system and compare these details with your own behavior.
To do this with Generosity, recollect some activity of generosity of yours and go over the details very carefully. Expand out the idea thinking about how you might do more of such activity in the future.
To do this with the Gods, go over in mind the various gods; put them in order in your mind, recollect what you have heard with regard to the way they live: food, clothing, shelter, dukkha and sukha, lifespan, what sort of deed was the proximate cause of rebirth in such a way. Here it is especially important to think of two things: "Is there within me any desire for rebirth in this manner?" (and if not, are you, in fact, thinking of some rebirth in an even lower state? such as rebirth again as human? Animal? Demon?) and "Does this life, however long, last forever?"
[14] Cha satata-vihārā.
n'eva sumano hoti na dummano: my "neither goes sweet on it nor gets upset is a little far out, but at some point we must start using other words than "pleasure" "pleased" "delighted" and "displeasure" and "displeased", we are using these same words for a half dozen Pāḷi words; and English is not so weak in variety when it comes to the basic ideas here. Su-mano: sweet-mind, sweety; du-mano: shit-head.
[15] Cha' ābhijātiyo.
See above DN 4.24;
Walshe has for this: "Six species ... one born in dark conditions lives a dark life ... one born in bright conditions attains Nibbāna which is neither dark nor bright."
Bodhi: The Connected Discourses of the Buddha, SN 1.3.21: Persons, pp185:
"...four kinds of persons found existing in the world. What four? The one heading from darkness to darkness, the one heading from darkness to light, the one heading from light to darkness, the one heading from light to light."
The Pāḷi for this version is: Tamo tama-paraayano ... jotā jotā-pariyano.
Mrs Rhys Davids has: "... They that are joined to darkness and fare to darkness ... They that are joined to light and fare to light.
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