an6.62:12 When I’ve comprehended the mind of an individual, I understand: ‘Both skillful and unskillful qualities are found in this individual.’ After some time I encompass their mind and understand: ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’ Suppose there were some cool, quenched coals, placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?” “Yes, sir.” “In the same way, when I’ve comprehended the mind of an individual, I understand … ‘This individual has not even a fraction of a hair’s tip of unskillful qualities. They have absolutely bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by encompassing their mind. And this is how the Realized One knows a person’s faculties by encompassing their mind. And this is how the Realized One knows the future origination of a person’s qualities by encompassing their mind.

an6.62:13 And so, Ānanda, of the first three individuals one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three individuals, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.”

6. The Great Chapter

Penetrative

an6.63:1 “Mendicants, I will teach you a penetrative exposition of the teaching. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an6.63:2 “Mendicants, what is the penetrative exposition of the teaching? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

an6.63:3 Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

an6.63:4 Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

an6.63:5 Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

an6.63:6 Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.

an6.63:7 Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.

an6.63:8 ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’. Greedy intention is a person’s sensual pleasure. The world’s pretty things aren’t sensual pleasures. Greedy intention is a person’s sensual pleasure. The world’s pretty things stay just as they are, but the attentive remove desire for them.

an6.63:9 And what is the source of sensual pleasures?

an6.63:10 Contact is their source.

an6.63:11 And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures.

an6.63:12 And what is the result of sensual pleasures? When one who desires sensual pleasures generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of sensual pleasures.

an6.63:13 And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

an6.63:14 When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

an6.63:15 ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three feelings: pleasant, painful, and neutral.

an6.63:16 And what is the source of feelings? Contact is their source.

an6.63:17 And what is the diversity of feelings? There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh. This is called the disparity of feelings.

an6.63:18 And what is the result of feelings? When one who feels generates a corresponding incarnation, partaking of either good or bad deeds— this is called the result of feelings.

an6.63:19 And what is the cessation of feelings? When contact ceases, feelings cease. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

an6.63:20 When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

an6.63:21 ‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these six perceptions: perceptions of sights, sounds, smells, tastes, touches, and ideas.

an6.63:22 And what is the source of perceptions? Contact is their source.

an6.63:23 And what is the diversity of perceptions? The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different. This is called the diversity of perceptions.

an6.63:24 And what is the result of perceptions? Communication is the result of perception, I say. You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ This is called the result of perceptions.

an6.63:25 And what is the cessation of perception? When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

an6.63:26 When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. ‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

an6.63:27 ‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance.

an6.63:28 And what is the source of defilements? Ignorance is the source of defilements.

an6.63:29 And what is the disparity of defilements? There are defilements that lead to hell, the animal realm, the ghost realm, the human world, and the world of the angels. This is called the disparity of defilements.

an6.63:30 And what is the result of defilements? When one who is ignorant generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of defilements.

an6.63:31 And what is the cessation of defilements? When ignorance ceases, defilements cease. The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

an6.63:32 When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. ‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

an6.63:33 ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.

an6.63:34 And what is the source of deeds? Contact is their source.

an6.63:35 And what is the disparity of deeds? There are deeds that lead to hell, the animal realm, the ghost realm, the human world, and the world of the angels. This is called the disparity of deeds.

an6.63:36 And what is the result of deeds? The result of deeds is threefold, I say: in this very life, in the next life, or at some later time. This is called the result of deeds.

an6.63:37 And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

an6.63:38 When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it.

an6.63:39 ‘Suffering should be known. And its source, disparity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, but why did I say it? Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

an6.63:40 And what is the source of suffering? Craving is the source of suffering.

an6.63:41 And what is the disparity of suffering? There is suffering that is severe, mild, slow to fade, and quick to fade. This is called the disparity of suffering.

an6.63:42 And what is the result of suffering? It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: ‘Who knows one or two phrases to stop this suffering?’ The result of suffering is either confusion or a search, I say. This is called the result of suffering.

an6.63:43 And what is the cessation of suffering? When craving ceases, suffering ceases. The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

an6.63:44 When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, and this is why I said it.

an6.63:45 This is the penetrative exposition of the teaching.”

6. The Great Chapter

The Lion’s Roar

an6.64:1 “Mendicants, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What six? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

an6.64:2 Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. …

an6.64:3 Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

an6.64:4 Furthermore, the teacher recalls the histories of many earlier peoples, with features and details. Since he truly understands this, this is a power of the Realized One. …

an6.64:5 Furthermore, with sight that is purified and superhuman, the teacher sees sentient beings passing away and being resurrected—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings fare according to their deeds. Since he truly understands this, this is a power of the Realized One. …

an6.64:6 Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom. And he lives having realized it with his own insight in this very life due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

an6.64:7 If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible, the Realized One answers them in whatever manner he has truly known it.

an6.64:8 If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes, the Realized One answers them in whatever manner he has truly known it.

an6.64:9 If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments, the Realized One answers them in whatever manner he has truly known it.

an6.64:10 If others come to the teacher and ask questions about his true knowledge of the histories of earlier peoples, the Realized One answers them in whatever manner he has truly known it.

an6.64:11 If others come to the teacher and ask questions about his true knowledge of the passing away and resurrection of sentient beings, the Realized One answers them in whatever manner he has truly known it.

an6.64:12 If others come to the Realized One and ask questions about his true knowledge of the ending of defilements, the Realized One answers them in whatever manner he has truly known it.

an6.64:13 And I say that true knowledge of the possible as possible and the impossible as impossible is for those with immersion, not for those without immersion. And true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes is for those with immersion, not for those without immersion. And true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments is for those with immersion, not for those without immersion. And true knowledge of the histories of earlier peoples is for those with immersion, not for those without immersion. And true knowledge of the passing away and resurrection of sentient beings is for those with immersion, not for those without immersion. And true knowledge of the ending of defilements is for those with immersion, not for those without immersion. And so, mendicants, immersion is the path. No immersion is the wrong path.”

7. An Angel

The Fruit of Non-Return

an6.65:1 “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.

an6.65:2 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.”

7. An Angel

Perfection

an6.66:1 “Mendicants, without giving up six things you can’t realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. Without giving up these six things you can’t realize perfection.

an6.66:2 After giving up six things you can realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. After giving up these six things you can realize perfection.”

7. An Angel

Friends

an6.67:1 “Mendicants, it is quite impossible that a mendicant with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible to give up sensual desire, or the clinging to the realm of luminous form or to the formless realm.

an6.67:2 It’s quite possible that a mendicant with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible to give up sensual desire, and the clinging to the realm of luminous form and to the formless realm.”

7. An Angel

Enjoying Company

an6.68:1 “Mendicants, it is quite impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind. Without learning the mind’s character, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion. Without fulfilling right immersion, it’s impossible to give up the fetters. Without giving up the fetters, it’s impossible to realize extinguishment.

an6.68:2 It’s quite possible that a mendicant who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion. For someone who takes pleasure in being alone in seclusion, it’s possible to learn the mind’s character. For someone who learns the mind’s character, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion. Having fulfilled right immersion, it’s possible to give up the fetters. Having given up the fetters, it’s possible to realize extinguishment.”

7. An Angel

An Angel

an6.69:1 Then, late at night, a glorious angel, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship. These six things don’t lead to the decline of a mendicant.” That is what that angel said, and the Teacher concurred. Then that angel, knowing that the Teacher concurred, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

an6.69:2 Then, when the night had passed, the Buddha addressed the mendicants: “Tonight, a glorious angel, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship. These six things don’t lead to the decline of a mendicant.’ That is what that angel said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”

an6.69:3 When he said this, Venerable Sāriputta said to the Buddha: “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s when a mendicant personally respects the Teacher and praises such respect. And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly. They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to admonish … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and correctly. That’s how I understand the detailed meaning of the Buddha’s brief statement.”

an6.69:4 “Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. It’s when a mendicant personally respects the Teacher … They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to admonish … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and correctly. This is how to see the detailed meaning of what I said in brief.”

7. An Angel

Immersion

an6.70:1 “Mendicants, it is quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will, by God's leave, be 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. It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and heavenly, whether near or far. It’s impossible that they’ll understand the minds of other beings and individuals, having encompassed them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’. It’s impossible that they’ll recall the histories of many earlier peoples, with features and details. It’s impossible that with sight that is purified and surpasses the human, they’ll understand how sentient beings fare according to their deeds. It’s impossible that they’ll 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.

an6.70:2 But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … It’s possible that they’ll understand the minds of other beings … It’s possible that they’ll recall the histories of many earlier peoples, with features and details. It’s possible that with sight that is purified and superhuman, they’ll understand how sentient beings fare according to their deeds. It’s possible that they’ll 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.”

7. An Angel

Capable of Realizing

an6.71:1 “Mendicants, a mendicant with six qualities is incapable of realizing anything that can be realized, since each and every one is within range. 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, since each and every one is within range.

an6.71:2 A mendicant with six qualities is capable of realizing anything that can be realized, since each and every one is within range. 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, since each and every one is within range.”

7. An Angel

Strength

an6.72:1 “Mendicants, a mendicant who has six qualities can’t attain strength in immersion. What six? It’s when a mendicant is not skilled in entering immersion, skilled in remaining in immersion, or skilled in emerging from immersion. And they don’t practice carefully and persistently, and they don’t do what’s suitable. A mendicant who possesses these six qualities can’t attain strength in immersion.

an6.72:2 A mendicant who has six qualities can attain strength in immersion. What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, and skilled in emerging from immersion. And they practice carefully and persistently, and do what’s suitable. A mendicant who possesses these six qualities can attain strength in immersion.”

7. An Angel

First Absorption (1st)

an6.73:1 “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 have not been truly seen clearly with right wisdom. Without giving up these six qualities you can’t enter and remain in the first absorption.

an6.73:2 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.”

7. An Angel

First Absorption (2nd)

an6.74:1 “Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions. Without giving up these six qualities you can’t enter and remain in the first absorption.

an6.74:2 But after giving up these six qualities you can enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions. After giving up these six qualities you can enter and remain in the first absorption.”

8. Perfection

Suffering

an6.75:1 “Mendicants, when a mendicant has six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad outcome. What six? Sensual, malicious, and cruel thoughts; and sensual, malicious, and cruel perceptions. When a mendicant possesses these six qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad outcome.