an6.53:2 “Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?” “There is, brahmin.”

an6.53:3 “So what is it?” “Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

an6.53:4 The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

an6.53:5 The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing …

an6.53:6 A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, diligence is one thing …

an6.53:7 When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, diligence is one thing …

an6.53:8 All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, diligence is one thing …

an6.53:9 The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.

an6.53:10 This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”

an6.53:11 “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

5. About Dhammika

About Dhammika

an6.54:1 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

an6.54:2 Then the local lay followers thought to themselves, “We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?” Then the local lay followers thought to themselves, “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery. Why don’t we banish Venerable Dhammika?”

an6.54:3 Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave this monastery. You’ve stayed here long enough.” Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

an6.54:4 Then the local lay followers thought to themselves: …

an6.54:5 They said to Venerable Dhammika, “Sir, please leave this monastery. You’ve stayed here long enough.” Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

an6.54:6 Then the local lay followers thought to themselves, “Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave all seven monasteries in our native land.” Then Venerable Dhammika thought, “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?” He thought, “Why don’t I go to see the Buddha?”

an6.54:7 Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Brahmin Dhammika, where have you come from?” “Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” “Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

an6.54:8 Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, now that you’ve been banished from all of those places, you have come to me.

an6.54:9 Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues. Its fruits were as large as a rice pot. And they were as sweet as pure wild honey. The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No one guarded the fruit, yet no one damaged another’s fruits.

an6.54:10 Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, ‘Oh lord, how incredible, how amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ Then the royal banyan tree gave no more fruit.

an6.54:11 Then King Koravya went up to Sakka, lord of gods, and said to him, ‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then the angel of the storm, by God's leave, brought a violent storm. And it felled and uprooted the royal banyan tree. Then the spirit haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

an6.54:12 Then the angel went up to that spirit, and said, ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ ‘Because, my good fellow, a violent storm came and felled and uprooted my home.’ ‘Well, did you stand by your tree’s duty when the storm came?’ ‘But my good fellow, how does a tree stand by its duty?’ ‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’ ‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ ‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ ‘I will stand by a tree’s duty! May my home be as it was before!’

an6.54:13 Then, by God's leave, a violent storm came. And it raised up that mighty banyan tree and the bark of the roots was healed. In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” “But sir, how do I stand by an ascetic’s duty?” “When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them. That’s how an ascetic stands by an ascetic’s duty.” “I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.” “Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for reaching the highest rank. Those lacking confidence in Sunetta were—when their body broke up, after death—resurrected and sent to a place of loss, a bad place, hell. Those full of confidence in Sunetta were—when their body broke up, after death—resurrected and admitted to a good place, the Garden.

an6.54:14 Once upon a time, there was a teacher named Mūgapakkha …

an6.54:15 Aranemi …

an6.54:16 Kuddālaka …

an6.54:17 Hatthipāla …

an6.54:18 Jotipāla. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for reaching the highest rank. Those lacking confidence in Jotipāla were—when their body broke up, after death—resurrected and sent to a place of loss, a bad place, hell. Those full of confidence in Jotipāla were—when their body broke up, after death—resurrected and admitted to a good place, the Garden.

an6.54:19 What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?” “Yes, sir.” “They would indeed. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness. Why is that? Brahmin Dhammika, 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 those who we want to have as our spiritual companions.’ That is how you should train.

an6.54:20 Sunetta and Mūgapakkha, and Aranemi the brahmin, Hatthipāla the student, and Kuddālaka were Teachers.

an6.54:21 And Jotipāla Govinda was priest for seven kings. These six famous teachers, harmless ones of the past,

an6.54:22 were free of putrefaction, compassionate, gone beyond the fetter of sensuality. Detached from sensual desire, they were raised to the highest rank.

an6.54:23 Many hundreds of their disciples were also free of putrefaction-stench, compassionate, gone beyond the fetter of sensuality. Detached from sensual desire, they were raised to the highest rank.

an6.54:24 One who insults with malicious intent these non-Buddhist seers, free of desire, immersed in samādhi; such a man brims with much wickedness.

an6.54:25 But one who insults with malicious intent a single individual accomplished in view, a mendicant disciple of the Buddha; that man brims even more with wickedness.

an6.54:26 You shouldn’t attack a holy person, who has given up the grounds for views. This individual is called the seventh of the noble Saṅgha.

an6.54:27 They’re not free of desire for sensual pleasures, and their faculties are still immature: faith, mindfulness, and energy, serenity and discernment.

an6.54:28 If you attack such a mendicant, you first hurt yourself. Having hurt yourself, you harm the other.

an6.54:29 But if you protect yourself, the other is also protected. So you should protect yourself. An astute person is always uninjured.”

6. The Great Chapter

With Soṇa

an6.55:1 So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove. Then as he was in private retreat this thought came to his mind, “I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?”

an6.55:2 Then the Buddha knew Venerable Soṇa’s train of thought. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa, and sat down on the seat spread out. Soṇa bowed to the Buddha and sat down to one side. The Buddha said to him,

an6.55:3 “Soṇa, as you were in private retreat didn’t this thought come to your mind: ‘I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’” “Yes, sir.”

an6.55:4 “What do you think, Soṇa? When you were still a layman, weren’t you a good player of the arched harp?” “Yes, sir.” “When your harp’s strings were tuned too tight, was it resonant and playable?” “No, sir.”

an6.55:5 “When your harp’s strings were tuned too slack, was it resonant and playable?” “No, sir.”

an6.55:6 “But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” “Yes, sir.”

an6.55:7 “In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should focus on energy and serenity, find a balance of the faculties, and learn the character of this situation.” “Yes, sir,” Soṇa replied. After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak.

an6.55:8 After some time Soṇa focused on energy and serenity, found a balance of the faculties, and learned the pattern of this situation. Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Soṇa became one of the perfected.

an6.55:9 Then, when Soṇa had attained perfection, he thought, “Why don’t I go to the Buddha and declare my enlightenment in his presence?” Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:

an6.55:10 “Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is dedicated to six things. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.

an6.55:11 It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’ But it should not be seen like this. A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

an6.55:12 It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’ But it should not be seen like this. …

an6.55:13 It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is essential.’ But it should not be seen like this. …

an6.55:14 They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

an6.55:15 They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

an6.55:16 They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.

an6.55:17 When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance. Even if compelling sounds … smells … tastes … touches … and ideas come into the range of the mind they don’t overcome the mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance. Suppose there was a mountain that was one solid mass of rock, without cracks or holes. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. … Their mind is quite untainted. It is steady, imperturbable, observing disappearance.

an6.55:18 When you’re dedicated to renunciation and seclusion of the heart; when you’re dedicated to kindness and the end of grasping;

an6.55:19 when you’re dedicated to the ending of craving and clarity of heart; and you’ve seen the arising of the senses, your mind is rightly freed.

an6.55:20 For that one, rightly freed, a mendicant with peaceful mind, there’s nothing to be improved, and nothing more to do.

an6.55:21 As the wind cannot stir a solid mass of rock, so too sights, tastes, sounds, smells, and touches—the lot—

an6.55:22 and ideas, whether liked or disliked, don’t disturb the unaffected one. Their mind is steady and free as they observe fall.”

6. The Great Chapter

With Phagguna

an6.56:1 Now at that time Venerable Phagguna was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Venerable Phagguna is sick. Sir, please go to Venerable Phagguna out of sympathy.” The Buddha consented with silence. Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguna. Venerable Phagguna saw the Buddha coming off in the distance and stirred in his cot. The Buddha said to him, “It’s all right, Phagguna, don’t get up. There are some seats spread out by others, I will sit there.” He sat down on the seat spread out and said to Venerable Phagguna:

an6.56:2 “I hope you’re keeping well, Phagguna; I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “Sir, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.

an6.56:3 The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well.

an6.56:4 The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. I’m not keeping well.

an6.56:5 The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. I’m not keeping well.

an6.56:6 The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.” Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguna with a Dhamma talk, after which he rose from his seat and left.

an6.56:7 Not long after the Buddha left, Venerable Phagguna passed away. At the time of his death, his faculties were bright and clear. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, soon after the Buddha left, Venerable Phagguna died. At the time of his death, his faculties were bright and clear.”

an6.56:8 “And why shouldn’t his faculties be bright and clear? The mendicant Phagguna’s mind was not freed from the five lower fetters. But when he heard that teaching his mind was freed from them.

an6.56:9 Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. What six? Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters. At the time of death they get to see the Realized One. The Realized One teaches Dhamma to them that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. When they hear that teaching their mind is freed from the five lower fetters. This is the first benefit of listening to the teaching.

an6.56:10 Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed from the five lower fetters. This is the second benefit of listening to the teaching.

an6.56:11 Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed from the five lower fetters. This is the third benefit of listening to the teaching.

an6.56:12 Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fourth benefit of listening to the teaching.

an6.56:13 Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fifth benefit of listening to the teaching.

an6.56:14 Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed with the supreme ending of attachments. This is the sixth benefit of listening to the teaching.

an6.56:15 These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”

6. The Great Chapter

The Six Classes of People

an6.57:1 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Pūraṇa Kassapa describes six classes of people: black, blue, red, yellow, white, and ultimate white.

an6.57:2 The black class consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.

an6.57:3 The blue class consists of mendicants whose life is thorny, and any others who teach the efficacy of deeds and action.

an6.57:4 The red class consists of the Jain ascetics who wear one cloth.

an6.57:5 The yellow class consists of the lay people dressed in white who are disciples of the naked ascetics.

an6.57:6 The white class consists of male and female Ājīvaka ascetics.

an6.57:7 And the ultimate white class consists of Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.

an6.57:8 These are the six classes that Pūraṇa Kassapa describes.”

an6.57:9 “But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes?” “No, sir.” “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ In the same way, Pūraṇa Kassapa has described these six classes without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.

an6.57:10 I, however, also describe six classes of people. Listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this: “And what, Ānanda, are the six classes? Someone born into a dark circumstance gives rise to a dark result. Someone born into a dark circumstance gives rise to a bright result. Someone born into a dark circumstance gives rise to salvation, which is neither dark nor bright. Someone born into a bright circumstance gives rise to a dark result. Someone born into a bright circumstance gives rise to a bright result. Someone born into a bright circumstance gives rise to salvation, which is neither dark nor bright.

an6.57:11 And how does someone born into a dark circumstance give rise to a dark result? It’s when someone is born in a lowly family—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. That’s how someone born into a dark circumstance gives rise to a dark result.

an6.57:12 And how does someone born into a dark circumstance give rise to a bright result? It’s when some person is born in a lowly family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and enter a good place, the Garden. That’s how someone born into a dark circumstance gives rise to a bright result.

an6.57:13 And how does someone born into a dark circumstance give rise to salvation, which is neither dark nor bright? It’s when some person is born in a lowly family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they attain salvation, which is neither dark nor bright. That’s how someone born in a dark circumstance gives rise to salvation, which is neither dark nor bright.

an6.57:14 And how does someone born into a bright circumstance give rise to a dark result? It’s when someone is born in an eminent family—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. That’s how someone born into a bright circumstance gives rise to a dark result.

an6.57:15 And how does someone born into a bright circumstance give rise to a bright result? It’s when some person is born in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and enter a good place, the Garden. That’s how someone born into a bright circumstance gives rise to a bright result.

an6.57:16 And how does someone born into a bright circumstance give rise to salvation, which is neither dark nor bright? It’s when some person is born in an eminent family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they attain salvation, which is neither dark nor bright. That’s how someone born into a bright circumstance gives rise to salvation, which is neither dark nor bright.

an6.57:17 These are the six classes of people.”

6. The Great Chapter

Defilements

an6.58:1 “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.