1. Worthy of Offerings

Worthy of Offerings (1st)

an6.1:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an6.1:2 “Mendicants, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

an6.1:3 That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

1. Worthy of Offerings

Worthy of Offerings (2nd)

an6.2:1 “Mendicants, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? It’s a mendicant who, by God's leave, is granted the many kinds of extraordinary power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the highest realm.

an6.2:2 With hearing that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.

an6.2:3 They understand the minds of other beings and individuals, having encompassed them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

an6.2:4 By God's leave, they recall the histories of many earlier peoples, with features and details.

an6.2:5 With sight that is purified and superhuman, they see sentient beings passing away and being resurrected—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings fare according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were sent to a place of loss, a bad place, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they entered a good place, the Garden.’ And so, with sight that is purified and superhuman, they see sentient beings passing away and being resurrected. They understand how sentient beings fare according to their deeds.

an6.2:6 They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

an6.2:7 A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

1. Worthy of Offerings

Faculties

an6.3:1 “Mendicants, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

1. Worthy of Offerings

Powers

an6.4:1 “Mendicants, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

1. Worthy of Offerings

The Thoroughbred (1st)

an6.5:1 “Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

an6.5:2 What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

an6.5:3 In the same way, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and ideas. A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

1. Worthy of Offerings

The Thoroughbred (2nd)

an6.6:1 “Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s strong. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

an6.6:2 In the same way, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and ideas. A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

1. Worthy of Offerings

The Thoroughbred (3rd)

an6.7:1 “Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s fast. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

an6.7:2 In the same way, a mendicant with six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and ideas. A mendicant with these six qualities is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.”

1. Worthy of Offerings

Unsurpassable

an6.8:1 “Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. These are the six unsurpassable things.”

1. Worthy of Offerings

Topics for Recollection

an6.9:1 “Mendicants, there are these six topics for recollection. What six? The recollection of the teacher, the teaching, the community, ethics, generosity, and God's angels. These are the six topics for recollection.”

1. Worthy of Offerings

With Mahānāma

an6.10:1 At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?”

an6.10:2 “Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha.

an6.10:3 Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching.

an6.10:4 Furthermore, a noble disciple recollects the Saṅgha: ‘The community of the teacher’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the community of the teacher’s disciples that is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha.

an6.10:5 Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics.

an6.10:6 Furthermore, a noble disciple recollects their generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity.

an6.10:7 Furthermore, a noble disciple recollects the righteous angels of God: ‘There are the angels of God's hosts, rank upon rank, and ranks even higher than these. When the righteous passed away from here, they were raised to such ranks because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the righteous their mind is not full of greed, hate, and delusion. At that time their mind is quite unswerving, based on the righteous. A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the righteous.

an6.10:8 When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.”

2. Warm-hearted

Warm-hearted (1st)

an6.11:1 “Mendicants, there are these six warm-hearted qualities. What six? Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.

an6.11:2 Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.

an6.11:3 Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

an6.11:4 Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.

an6.11:5 Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.

an6.11:6 Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This too is a warm-hearted quality.

an6.11:7 These are the six warm-hearted qualities.”

2. Warm-hearted

Warm-hearted (2nd)

an6.12:1 “Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute. What six? Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.

an6.12:2 Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …

an6.12:3 Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …

an6.12:4 Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.

an6.12:5 Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.

an6.12:6 Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.

an6.12:7 These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”

2. Warm-hearted

Elements of Escape

an6.13:1 “Mendicants, there are these six elements of escape. What six? Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’

an6.13:2 Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’

an6.13:3 Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’

an6.13:4 Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’

an6.13:5 Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’

an6.13:6 Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupies the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

an6.13:7 These are the six elements of escape.”

2. Warm-hearted

A Good Death

an6.14:1 There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

an6.14:2 “A mendicant lives life so as to not have a good death. And how do they live life so as to not have a good death?

an6.14:3 Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who lives life like this does not have a good death. This is called a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering.

an6.14:4 A mendicant lives life so as to have a good death. And how do they live life so as to have a good death?

an6.14:5 Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who lives life like this has a good death. This is called a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.

an6.14:6 A beast who likes to proliferate, enjoying proliferation, fails to win extinguishment, the supreme sanctuary from the yoke.

an6.14:7 But one who gives up proliferation, enjoying the state of non-proliferation, wins extinguishment, the supreme sanctuary from the yoke.”

2. Warm-hearted

Regret

an6.15:1 There Sāriputta addressed the mendicants: “As a mendicant makes their bed, so they must lie in it, and die tormented by regrets. And how do they die tormented by regrets?

an6.15:2 Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who makes their bed like this must lie in it, and die tormented by regrets. This is called a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering.

an6.15:3 As a mendicant makes their bed, so they must lie in it, and die free of regrets. And how do they die free of regrets?

an6.15:4 Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who makes their bed like this must lie in it, and die free of regrets. This is called a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.

an6.15:5 A beast who likes to proliferate, enjoying proliferation, fails to win extinguishment, the supreme sanctuary from the yoke.

an6.15:6 But one who gives up proliferation, enjoying the state of non-proliferation, wins extinguishment, the supreme sanctuary from the yoke.”

2. Warm-hearted

Nakula’s Father

an6.16:1 At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Now at that time the householder Nakula’s father was sick, suffering, gravely ill. Then the housewife Nakula’s mother said to him:

an6.16:2 “Householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha. Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ But you should not see it like this. I’m skilled at spinning cotton and carding wool. I’m able to provide for the children and keep up the household carpets. So householder, don’t pass away with concerns …

an6.16:3 Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother will take another husband.’ But you should not see it like this. Both you and I know that we have remained chaste while at home for the past sixteen years. So householder, don’t pass away with concerns …

an6.16:4 Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’ But you should not see it like this. When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more. So householder, don’t pass away with concerns …

an6.16:5 Householder, you might think: ‘The housewife Nakula’s mother won’t fulfill ethics.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who fulfills their ethics. For whoever doubts this, that Blessed One, the perfected one, the fully awakened Buddha is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask. So householder, don’t pass away with concerns …

an6.16:6 Householder, you might think: ‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has internal serenity of heart. For whoever doubts this, that Blessed One is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask. So householder, don’t pass away with concerns …

an6.16:7 Householder, you might think: ‘The housewife Nakula’s mother has not found a footing, a firm footing, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has found a footing, a firm footing, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions. For whoever doubts this, that Blessed One is staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Let them approach him and ask. So householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha.”

an6.16:8 And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot. And that’s how Nakula’s father recovered from that illness. Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an6.16:9 “You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and sympathy. She is one of those white-robed disciples of the Buddha who fulfills their ethics. She is one of those white-robed disciples of the Buddha who has internal serenity of heart. She is one of those white-robed disciples of the Buddha who has found a footing, a firm footing, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions. You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and sympathy.”

2. Warm-hearted

Sleep

an6.17:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. Venerables Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda did the same. The Buddha spent much of the night sitting in meditation, then rose from his seat and entered his dwelling. And soon after the Buddha left those venerables each went to their own dwelling. But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring. The Buddha saw them doing this, with his clairvoyance that is purified and superhuman. He went to the assembly hall, sat down on the seat spread out, and addressed the mendicants:

an6.17:2 “Mendicants, where is Sāriputta? Where are Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda? Where have these senior disciples gone?” “Soon after the Buddha left those venerables each went to their own dwelling.” “So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring? What do you think, mendicants? Have you ever seen or heard of an anointed aristocratic king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying down, and drowsing as much as he likes?” “No, sir.” “Good, mendicants! I too have never seen or heard of such a thing.