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to unity, to non-dispute, to concord, to oneness. “Furthermore, Ānanda, a bhikkhu maintains loving-kindness in mental action towards his fellow practitioners, both openly and in private. This too is a thing conducive to remembrance, to affection not causing, causing respect, conduces to fellowship, to non-dispute, to concord, to unity. ‘‘Furthermore, Ananda, a monk – whatever gains there are, righteous gains, obtained by righteousness, even if it's just what's put into the alms-bowl – with such gains – he is one who does not enjoy them alone, he enjoys them in common with his virtuous fellow practitioners. This too is a principle of remembrance, causing affection, causing respect, conducing to fellowship, to non-dispute, to concord, to unity. ‘‘Furthermore, Ananda, a monk – those virtues which are unbroken, untorn, unblemished, unblotched, liberating, praised by the wise, untouched, conducive to concentration – in such virtues – he dwells in common with his fellow practitioners, both openly and in private. This too is a principle of remembrance, causing affection, causing respect, conducing to fellowship, to non-dispute, to concord, to unity. ‘‘Furthermore, Ananda, a monk – that view which is noble, leading out, which leads out for one who practices it to the complete destruction of suffering – in such a view – he dwells in common with his fellow practitioners, both openly and in private. This too is a principle of remembrance, causing affection, causing respect, conducing to fellowship, to non-dispute, to concord, to unity. These, Ananda, are the six principles of remembrance, causing affection, causing respect, conducing to fellowship, to non-dispute, to concord, to unity. ‘‘If you, Ananda, were to undertake and practice these six principles of remembrance, do you see, Ananda, any word, small or great, that you would not endure?’’ ‘‘No, indeed, venerable sir.’’ ‘‘Therefore, Ananda, undertake and practice these six principles of remembrance. That will be for your long-term welfare and happiness.’’ Thus spoke the Blessed One. Satisfied, Venerable Ananda delighted in the Blessed One's words. The Sāmagāma Sutta, the fourth, is finished. 5. The Sunakkhatta Sutta 55. Thus have I heard – On one occasion the Blessed One was staying in Vesālī, in the Great Wood, at the Gabled Hall. in the hall. Now at that time, many bhikkhus declared final knowledge in the presence of the Blessed One: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ Sunakkhatta the Licchavi's son heard this: ‘Indeed, many bhikkhus have declared final knowledge in the presence of the Blessed One: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ Then Sunakkhatta the Licchavi's son approached the Blessed One. Having approached, he paid homage to the Blessed One, and sat down to one side. Seated to one side, Sunakkhatta the Licchavi's son said to the Blessed One: ‘I have heard, sir, that indeed many bhikkhus have declared final knowledge in the presence of the Blessed One: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ ‘Those bhikkhus, sir, who declared final knowledge in the presence of the Blessed One: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being’ — Did those bhikkhus, sir, declare final knowledge rightly, or did some bhikkhus here declare final knowledge out of conceit?’ 56. ‘Those bhikkhus, Sunakkhatta, who declared final knowledge in my presence: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being’ — Some bhikkhus here declared final knowledge rightly. But some bhikkhus here declared final knowledge out of conceit. Among them, Sunakkhatta, for those bhikkhus who declared final knowledge rightly, it is indeed so for them. But for those bhikkhus who declared final knowledge out of conceit, in that case, Sunakkhatta, the Tathagata thinks: ‘I will teach them the Dhamma.’ Thus, Sunakkhatta, the Tathagata thinks: ‘I will teach them the Dhamma.’ And yet some foolish Some men, having formulated questions again and again, approach the Tathāgata and ask. There, Sunakkhatta, even if the Tathāgata thinks: 'I will teach them the Dhamma,' even for him there is a change (of disposition). "This is the time, Blessed One, this is the time, Well-Gone One, for the Blessed One to teach the Dhamma. Having heard from the Blessed One, the bhikkhus will remember." "Then, Sunakkhatta, listen, pay close attention; I will speak." "Yes, venerable sir," Sunakkhatta the Licchavi's son replied to the Blessed One. The Blessed One said this: 57. "These five, Sunakkhatta, are sense pleasures. What are these five? Forms cognizable by the eye: desirable, agreeable, pleasing, lovely, associated with sensual desire, arousing passion. Sounds cognizable by the ear... Smells cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body: desirable, agreeable, pleasing, lovely, associated with sensual desire, arousing passion. These, Sunakkhatta, are the five sense pleasures." 58. "It is indeed possible, Sunakkhatta, that a certain person here is devoted to worldly allurements. For such a person, Sunakkhatta, devoted to worldly allurements, talk corresponding to that arises, and he thinks and ponders in accordance with that, he associates with such a person, and finds satisfaction in that; but when talk connected with imperturbability is being spoken, he does not listen, he does not lend an ear, he does not apply his mind to understanding, nor does he associate with such a person, nor does he find satisfaction in that. Just as, Sunakkhatta, a man might have been long absent from his village or town. He might see another man who has recently left that village or town. He would ask that man about the safety, the abundance of food, and the freedom from illness of that village or town; and that man would tell him about the safety, the abundance of food, and the freedom from illness of that village or town." What do you think, Sunakkhatta? Would that person listen to that other person, lend an ear, direct their mind to understanding, associate with that person, and find satisfaction in them? "Yes, venerable sir." Just so, Sunakkhatta, it is possible that a certain individual here is devoted to worldly allurements. For an individual devoted to worldly allurements, Sunakkhatta, a talk corresponding to that arises, they ponder and reflect upon what is in accordance with it, they associate with that person, and find satisfaction in them; but when a talk connected with imperturbability is being given, they do not listen, do not lend an ear, do not direct their mind to understanding, do not associate with that person, and do not find satisfaction in them. Such a one should be known thus: 'This individual is devoted to worldly allurements, indeed disjoined from the fetter of imperturbability.' 59. "It is possible, Sunakkhatta, that a certain individual here is devoted to imperturbability. For an individual devoted to imperturbability, Sunakkhatta, a talk corresponding to that arises, they ponder and reflect upon what is in accordance with it, they associate with that person, and find satisfaction in them; but when a talk connected with worldly allurements is being given, they do not listen, do not lend an ear, do not direct their mind to understanding, do not associate with that person, and do not find satisfaction in them. Just as, Sunakkhatta, a yellow leaf fallen from its stalk is incapable of becoming green again; just so, Sunakkhatta, for an individual devoted to imperturbability, those fetters of worldly allurements are fallen away. Such a one should be known thus: 'This individual is devoted to imperturbability, indeed disjoined from the fetters of worldly allurements.' 60. "It is possible, Sunakkhatta, And it is possible that a certain person here is inclined towards the dimension of nothingness. For a person inclined towards the dimension of nothingness, Sunakkhatta, a talk corresponding to that is established, and he reflects upon it in accordance with the Dhamma, he ponders it, he associates with that person, and he finds satisfaction in it; but when a talk connected with the imperturbable is being spoken, he does not listen attentively, he does not lend an ear, he does not direct his mind to understanding, nor does he associate with that person, nor does he find satisfaction in it. Just as, Sunakkhatta, a broad slab of stone, split in two, does not rejoin; even so, Sunakkhatta, for a person inclined towards the dimension of nothingness, those fetters of the imperturbable are broken. He should be understood thus: ‘This person inclined towards the dimension of nothingness is indeed disjoined from the fetter of the imperturbable.’ 61. And it is possible, Sunakkhatta, that a certain person here is inclined towards the dimension of neither perception nor non-perception. For a person inclined towards the dimension of neither perception nor non-perception, Sunakkhatta, a talk corresponding to that is established, and he reflects upon it in accordance with the Dhamma, he ponders it, he associates with that person, and he finds satisfaction in it; but when a talk connected with the dimension of nothingness is being spoken, he does not listen attentively, he does not lend an ear, he does not direct his mind to understanding, nor does he associate with that person, nor does he find satisfaction in it. Just as, Sunakkhatta, a person, having eaten delicious food, might vomit it. What do you think, Sunakkhatta, would that person have a desire to eat that food again? ‘‘No, Venerable Sir.’’ ‘‘For what reason?’’ ‘‘Because, Venerable Sir,