English
the five sense pleasures. That noble disciple, friends, dwells with a mind like space in every way, vast, exalted, immeasurable, without ill-will, without malice. Even by making this, friends, an object of meditation, some beings here become purified. “Furthermore, friends, a noble disciple recollects the Dhamma: ‘Well-expounded by the Blessed One is the Dhamma… …to be personally realized by the wise.’ At whatever time, friends, a noble disciple recollects the Dhamma, at that time his mind is not overcome by lust, his mind is not overcome by hatred, his mind is not overcome by delusion; at that time his mind is straight, released, freed, risen from greed. ‘Greed,’ friends, is a designation for the five sense pleasures. That noble disciple, friends, dwells with a mind like space in every way, vast, exalted, immeasurable, without ill-will, without malice. Even by making this, friends, an object of meditation, e And thus some beings become purified in nature. And further, friends, a noble disciple recollects the Saṅgha – ‘The Saṅgha of the Blessed One’s disciples is practicing well… …the unsurpassed field of merit for the world.’ At whatever time, friends, a noble disciple recollects the Saṅgha, at that time his mind is not obsessed by greed, not obsessed by hatred, not obsessed by delusion; at that time his mind is straight, released, freed, risen from attachment. ‘Attachment’, friends, is a designation for the five cords of sensual pleasure. That noble disciple, friends, dwells with a mind like space, vast, exalted, immeasurable, without ill-will, without malevolence. Making this, friends, an object, thus some beings become purified in nature. And further, friends, a noble disciple recollects his own virtues – unbroken… …conducive to concentration. At whatever time, friends, a noble disciple recollects his own virtue, at that time his mind is not obsessed by greed, not obsessed by hatred, not obsessed by delusion; at that time his mind is straight, released, freed, risen from attachment. ‘Attachment’, friends, is a designation for the five cords of sensual pleasure. That noble disciple, friends, dwells with a mind like space, vast, exalted, immeasurable, without ill-will, without malevolence. Making this, friends, an object, thus some beings become purified in nature. And further, friends, a noble disciple recollects his own generosity – ‘It is indeed a gain for me, it is indeed well-obtained for me… …one who is fit to be asked, delighting in sharing gifts.’ At whatever time, friends, a noble disciple recollects his own generosity, at that time his mind is not obsessed by greed, not obsessed by hatred, not obsessed by delusion. the mind is steady; at that time his mind is straight, it has gone forth, is released, risen from entanglement. 'Entanglement,' friends, is a designation for the five cords of sensual pleasure. That noble disciple, friends, dwells with a mind like space, vast, exalted, immeasurable, without hostility, without ill-will. Taking this, friends, as an object, some beings here become purified in nature. Furthermore, friends, a noble disciple recollects the devas – 'There are devas of the Four Great Kings, there are devas... and so on, higher than that. With such faith endowed, those devas, having passed away from here, were reborn there; such faith is also found in me. With such virtue... and so on, learning... generosity... wisdom endowed, those devas, having passed away from here, were reborn there; such wisdom is also found in me.' At that time, friends, when a noble disciple recollects his own and those devas' faith, virtue, learning, generosity, and wisdom, his mind is not overcome by greed, his mind is not overcome by hatred, his mind is not overcome by delusion; at that time his mind is straight, it has gone forth, is released, risen from entanglement. 'Entanglement,' friends, is a designation for the five cords of sensual pleasure. That noble disciple, friends, dwells with a mind like space, vast, exalted, immeasurable, without hostility, without ill-will. Taking this, friends, as an object, some beings here become purified in nature. "Wonderful, friends; amazing, friends! How much the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, has comprehended the attainment of space in confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbana, namely, these six grounds for recollection!" The Sixth. 7. The First Occasion Discourse 27. Then a certain bhikkhu approached the Blessed One. Having approached, and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: "How many occasions are there, venerable sir, for approaching a bhikkhu who is developing the mind for an interview?" "There are these six occasions, bhikkhu, for approaching a bhikkhu who is developing the mind for an interview." "Which six? Here, bhikkhu, when a bhikkhu dwells with a mind overwhelmed by sensual desire, dominated by sensual desire, and does not truly understand the escape from sensual desire that has arisen, at that time, he should approach a bhikkhu who is developing the mind and say to him thus: 'Indeed, friend, I dwell with a mind overwhelmed by sensual desire, dominated by sensual desire, and I do not truly understand the escape from sensual desire that has arisen. It would be good, venerable sir, if you would teach me the Dhamma for the abandoning of sensual desire.' Then that bhikkhu who is developing the mind teaches him the Dhamma for the abandoning of sensual desire. This, bhikkhu, is the first occasion for approaching a bhikkhu who is developing the mind for an interview." "Furthermore, bhikkhu, when a bhikkhu dwells with a mind overwhelmed by ill will, dominated by ill will, and does not truly understand the escape from ill will that has arisen, at that time, he should approach a bhikkhu who is developing the mind and say to him thus: 'Indeed, friend, I dwell with a mind overwhelmed by ill will, dominated by ill will, and I do not truly understand the escape from ill will that has arisen. It would be good, venerable sir, if you would teach me the Dhamma for the abandoning of ill will.' Then that bhikkhu who is developing the mind teaches him the Dhamma for the abandoning of ill will. This, bhikkhu, is the second occasion for approaching a bhikkhu who is developing the mind for an interview." "Furthermore, bhikkhu, when a bhikkhu dwells with a mind overwhelmed by sloth and torpor, He dwells overcome by sloth and torpor. And he does not truly understand the escape from the arisen sloth and torpor. At that time, the bhikkhu who is dear to the mind, having approached, should be told this: ‘Indeed, friend, I dwell with my mind overcome by sloth and torpor, overpowered by sloth and torpor. And I do not truly understand the escape from the arisen sloth and torpor. It would be good, venerable sir, if you would teach me the Dhamma for the abandoning of sloth and torpor.’ Then the bhikkhu who is dear to the mind teaches him the Dhamma for the abandoning of sloth and torpor. This, bhikkhu, is the third occasion to approach the bhikkhu who is dear to the mind for an audience. Furthermore, bhikkhu, when a bhikkhu dwells with his mind overcome by restlessness and remorse, overpowered by restlessness and remorse, and does not truly understand the escape from the arisen restlessness and remorse, at that time, the bhikkhu who is dear to the mind, having approached, should be told this: ‘Indeed, friend, I dwell with my mind overcome by restlessness and remorse, overpowered by restlessness and remorse. And I do not truly understand the escape from the arisen restlessness and remorse. It would be good, venerable sir, if you would teach me the Dhamma for the abandoning of restlessness and remorse.’ Then the bhikkhu who is dear to the mind teaches him the Dhamma for the abandoning of restlessness and remorse. This, bhikkhu, is the fourth occasion to approach the bhikkhu who is dear to the mind for an audience. Furthermore, bhikkhu, when a bhikkhu dwells with his mind overcome by doubt, overpowered by doubt, and does not truly understand the escape from the arisen doubt, at that time, the bhikkhu who is dear to the mind, having approached, should be told this: ‘Friend, I dwell with my mind overcome by doubt, overpowered by doubt. And I do not truly understand the escape from the arisen doubt. It would be good, venerable sir, if you would teach me the Dhamma for the abandoning of doubt.’ Let him teach the Dhamma. To him, the mind-developing bhikkhu teaches the Dhamma for the abandoning of doubt. This, bhikkhu, is the fifth occasion to approach the mind-developing bhikkhu for an audience. Furthermore, bhikkhu, when a bhikkhu does not discern the sign by relying on which, by attending to which, the destruction of the taints immediately follows, at that time, the mind-developing bhikkhu should be approached and addressed thus: ‘Friend, I do not discern the sign by relying on which, by attending to which, the destruction of the taints immediately follows. It would be good, venerable sir, if you would teach me the Dhamma for the destruction of the taints.’ To him, the mind-developing bhikkhu teaches the Dhamma for the destruction of the taints. This, bhikkhu, is the sixth occasion to approach the mind-developing bhikkhu for an audience. These, bhikkhu, are the six occasions to approach the mind-developing bhikkhu for an audience. The Seventh. 8. The Second Occasion Sutta 28. At one time, many elder bhikkhus were dwelling in Bārāṇasī, in Isipatana, at the Deer Park. Then, after their meal, having returned from their alms round, those elder bhikkhus sat down together in the round hall, and this conversation arose among them: ‘Friends, what is the occasion