English
Here, friend, a monk dwells disrespectfully, without deference, towards the Teacher; He dwells disrespectfully, without deference, towards the Dhamma; He dwells disrespectfully, without deference, towards the Sangha; He dwells disrespectfully, without deference, towards the training; He dwells disrespectfully, without deference, towards diligence; He dwells disrespectfully, without deference, towards hospitality. Six kinds of respect. Here, friend, a monk dwells respectfully, with deference, towards the Teacher; He dwells respectfully, with deference, towards the Dhamma; He dwells respectfully, with deference, towards the Sangha; He dwells respectfully, with deference, towards the training; He dwells respectfully, with deference, towards diligence; He dwells respectfully, with deference, towards hospitality. Six ways of dwelling on joy. Having seen a form with the eye, one dwells on a form that is a basis for joy; Having heard a sound with the ear, one dwells on a sound that is a basis for joy; Having smelled an odor with the nose, one dwells on an odor that is a basis for joy; Having tasted a flavor with the tongue, one dwells on a flavor that is a basis for joy; Having felt a tangible with the body, one dwells on a tangible that is a basis for joy. Having cognized a mental object with the mind, one dwells on a mental object that is a basis for joy. Six ways of dwelling on displeasure. Having seen a form with the eye, one dwells on a form that is a basis for displeasure; Having heard a sound with the ear, one dwells on a sound that is a basis for displeasure; Having smelled an odor with the nose, one dwells on an odor that is a basis for displeasure; Having tasted a flavor with the tongue, one dwells on a flavor that is a basis for displeasure; Having felt a tangible with the body, one dwells on a tangible that is a basis for displeasure. Having cognized a mental object with the mind, one dwells on a mental object that is a basis for displeasure. Six ways of dwelling on equanimity. Having seen a form with the eye, one dwells on a form that is a basis for equanimity; Having heard a sound with the ear, one dwells on a sound that is a basis for equanimity; Having smelled an odor with the nose, one dwells on an odor that is a basis for equanimity; Having tasted a flavor with the tongue, one dwells on a flavor that is a basis for equanimity; Having felt a tangible with the body, one dwells on a tangible that is a basis for equanimity. With the mind Having understood the Dhamma, he practices the Dhamma that is a basis for equanimity. "Six things to be remembered. Here, friends, a monk maintains loving-kindness in bodily action towards his fellow practitioners, both openly and in private. This Dhamma is also to be remembered, conducive to affection, to respect, to unity, to non-dispute, to harmony, to oneness. "Furthermore, friends, a monk maintains loving-kindness in verbal action towards his fellow practitioners, both openly and in private. This Dhamma is also to be remembered, conducive to affection, to respect, to unity, to non-dispute, to harmony, to oneness. "Furthermore, friends, a monk maintains loving-kindness in mental action towards his fellow practitioners, both openly and in private. This Dhamma is also to be remembered, conducive to affection, to respect, to unity, to non-dispute, to harmony, to oneness. "Furthermore, friends, whatever gains there are, righteous gains, obtained righteously, even if it is only the contents of his alms-bowl, with such gains he is not one who enjoys them without sharing; he is one who enjoys them in common with his virtuous fellow practitioners. This Dhamma is also to be remembered, conducive to affection, to respect, to unity, to non-dispute, to harmony, to oneness. "Furthermore, friends, a monk lives endowed with such virtues as are unbroken, untorn, unblemished, unblotched, freeing, praised by the wise, untainted, conducive to concentration, sharing these virtues with his fellow practitioners, both openly and in private. This Dhamma is also to be remembered, conducive to affection, to respect, to unity, to non-dispute, to harmony, to oneness. "Furthermore, friends, a monk lives endowed with such a view as is noble, leading out, leading one who practices it to the right destruction of suffering, sharing this view with his fellow practitioners, both openly and in private. This Dhamma is also to be remembered, conducive to affection, to respect, to unity, to non-dispute, to harmony, to oneness. 325. Six roots of contention. Here, friends, a monk is angry and resentful. That monk, friends, who is angry and resentful, lives without respect and without deference for the Teacher, without respect and without deference for the Dhamma, and for the Sangha... He dwells disrespectful, without deference, and is not a complete fulfiller of the training. That monk, friends, who dwells disrespectful to the Teacher, without deference, who dwells disrespectful to the Dhamma, without deference, who dwells disrespectful to the Sangha, without deference, who is not a complete fulfiller of the training, he generates dispute in the Sangha. That dispute is for the harm of many, for the unhappiness of many, for the disadvantage, for the harm, for the suffering of devas and humans. If you, friends, should perceive such a root of dispute, whether internally or externally, then you, friends, should strive for the abandonment of that evil root of dispute. If you, friends, should not perceive such a root of dispute, whether internally or externally, then you, friends, should practice for the non-arising of that evil root of dispute in the future. Thus is the abandonment of that evil root of dispute. Thus is the non-arising in the future of that evil root of dispute. "Furthermore, friends, a monk is envious and jealous... ...is envious and stingy... ...is deceitful and fraudulent... ...has evil wishes and wrong view... ...is attached to his own views, holding them firmly, difficult to relinquish... That monk, friends, who is attached to his own views, holding them firmly, difficult to relinquish, he dwells disrespectful to the Teacher, without deference, he dwells disrespectful to the Dhamma, without deference, he dwells disrespectful to the Sangha, without deference, and is not a complete fulfiller of the training. That monk, friends, who dwells disrespectful to the Teacher, without deference, who dwells disrespectful to the Dhamma, without deference, who dwells disrespectful to the Sangha, without deference, who is not a complete fulfiller of the training, he generates dispute in the Sangha. That dispute is for the harm of many, for the unhappiness of many, for the disadvantage, for the harm, for the suffering of devas and humans. If you, friends, should perceive such a root of dispute, whether internally or externally, then you, friends, of that evil root of dis Strive for the abandoning of the root of contention. If you, friends, do not perceive such a root of contention, whether internally or externally, then, friends, you should practice for the non-recurrence in the future of that very evil root of contention. Thus there is the abandoning of that evil root of contention. Thus there is the non-recurrence in the future of that evil root of contention. Six elements – the earth element, the water element, the fire element, the air element, the space element, the consciousness element. 326. Six elements of escape. Here, friends, a monk might say this: ‘Indeed, the liberation of mind by loving-kindness has been developed by me, made much of, made a vehicle, made a basis, established, practiced, and well-commenced. Yet, ill-will still takes hold of my mind.’ He should be told: ‘Do not say so! Do not speak thus, venerable sir! Do not misrepresent the Blessed One! It is not good to misrepresent the Blessed One! The Blessed One would not speak thus! This is impossible, friends, there is no occasion for this: that when the liberation of mind by loving-kindness has been developed, made much of, made a vehicle, made a basis, established, practiced, and well-commenced, ill-will would still take hold of one’s mind. Such a thing does not exist. For this, friends, is the escape from ill-will, namely, the liberation of mind by loving-kindness.’ But here, friends, a monk might say this: ‘Indeed, the liberation of mind by compassion has been developed by me, made much of, made a vehicle, made a basis, established, practiced, and well-commenced. Yet, cruelty still takes hold of my mind.’ He should be told: ‘Do not say so! Do not speak thus, venerable sir! Do not misrepresent the Blessed One! It is not good to misrepresent the Blessed One! The Blessed One would not speak thus! This is impossible, friends, there is no occasion for this: that when the liberation of mind by compassion has been developed, made much of, made a vehicle, made a basis, established, practiced, and well-commenced, cruelty would still take hold of one’s mind. Such a thing does not exist. is found. This, friend, is the escape from vexation, namely, the mind-release of compassion. Here, friend, if a monk were to say this: 'Indeed, my mind-release of appreciative joy has been developed, made much of, made a vehicle, made a basis, established, practiced, and well-commenced. Yet, discontent still overwhelms my mind.' He should be told: 'Do not say that! Venerable sir, do not speak thus, do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One would not speak thus. This, friend, is an impossible situation, an impossibility, that with the mind-release of appreciative joy developed, made much of, made a vehicle, made a basis, established, practiced, and well-commenced, discontent would still overwhelm one's mind. Such a thing is not found. This, friend, is the escape from discontent, namely, the mind-release of appreciative joy. Here, friend, if a monk were to say this: