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a bhikkhu is envious and resentful... ...is envious and stingy... ...is fraudulent and deceitful... ...has evil desires and wrong views... ...is attached to his own views, clinging to them, and difficult to let go of. That bhikkhu, bhikkhus, who is attached to his own views, clinging to them, and difficult to let go of, he dwells without respect for the Teacher, without deference, without respect for the Dhamma, without deference, without respect for the Saṅgha, without deference, and is not a fulfiller of the training. That bhikkhu, bhikkhus, who dwells without respect for the Teacher, without deference, for the Dhamma... for the Saṅgha, without deference, and is not a fulfiller of the training, he generates contention in the Saṅgha, which contention is for the harm of many people, for the unhappiness of many people, for the disadvantage, for the harm, for the suffering of many people, of devas and humans. If you, bhikkhus, should perceive such a root of contention, whether internally or externally, then you, bhikkhus, should strive for the abandoning of that evil root of contention. If you, bhikkhus, should not perceive such a root of contention, whether internally or externally, then you, bhikkhus, should practice for the non-arising in the future of that evil root of contention. Thus is the abandoning of that evil root of contention. Thus is the non-arising in the future of that evil root of contention. These, bhikkhus, are the six roots of contention. The Sixth. 7. The Discourse on the Six-Factored Gift 37. At one time the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the lay follower Nandamātā of Veḷukaṇḍa offered a gift to the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna, a gift endowed with six factors. establishes. The Blessed One saw, with the divine eye, purified and surpassing that of humans, the lay follower Nandamātā of Veḷukaṇḍa, establishing a six-fold offering to the assembly of bhikkhus led by Sāriputta and Moggallāna. Having seen, he addressed the bhikkhus: “Bhikkhus, this lay follower Nandamātā of Veḷukaṇḍa is establishing a six-fold offering to the assembly of bhikkhus led by Sāriputta and Moggallāna.” “And how, bhikkhus, is an offering endowed with six factors? Here, bhikkhus, the giver has three factors, and the recipients have three factors. Which are the three factors of the giver? Here, bhikkhus, the giver is joyful before giving, gladdens the mind while giving, and is delighted after giving. These are the three factors of the giver. “Which are the three factors of the recipients? Here, bhikkhus, the recipients are either free from passion or are practicing for the subduing of passion; they are either free from hatred or are practicing for the subduing of hatred; they are either free from delusion or are practicing for the subduing of delusion. These are the three factors of the recipients. Thus, the giver has three factors, and the recipients have three factors. This is how, bhikkhus, an offering is endowed with six factors. “For an offering, bhikkhus, thus endowed with six factors, it is not easy to measure the fruit of merit – ‘so much is the stream of merit, the stream of skillfulness, the sustenance of happiness, leading to heaven, with a pleasant result, conducive to what is desirable, lovely, agreeable, beneficial, and happy.’ Rather, it goes by the count of an immeasurable, incalculable, great mass of merit. “Just as, bhikkhus, in the great ocean, it is not easy to measure the water – ‘so many measures of water, or so many hundreds of measures of water, or so many thousands of measures of water, or so many hundreds of thousands of measures of water.’ Rather, it goes by the count of an immeasurable, incalculable, great mass of water.” is. Even so, monks, it is not easy to measure the merit of a donation endowed with these six factors— 'So much is the flow of merit, the flow of skillfulness, the sustenance of happiness, leading to a good destination, with a happy result, leading to rebirth in heaven, conducive to what is wished for, desired, agreeable, beneficial, and pleasant.' Rather, it is reckoned as an immeasurable, incalculable, great mass of merit.'' [Also in Petavatthu 305] ''Before the gift, one is joyful; while giving, one gladdens the mind. Having given, one is delighted. This is the perfection of the sacrifice. ''Those free from lust, free from hatred, free from delusion, without defilements, are a perfect field for the sacrifice; self-restrained, they are celibates. ''Having cleansed oneself, and given with one's own hands, this sacrifice, for oneself and for others, bears great fruit. [Anguttara Nikaya 4.40] ''Thus having sacrificed, the wise one, faithful, with a liberated mind, the sage attains a world of non-affliction and happiness.'' The seventh. 8. The Discourse on Self-Doer 38. Then a certain brahmin approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, that brahmin said to the Blessed One: ''I, good Gotama, am of such a view, of such an opinion: 'There is no self-doer, there is no other-doer.''' ''I have never seen or heard, brahmin, anyone who holds such a view, such an opinion. How can one, who steps forward by oneself, who steps back by oneself, say this: 'There is no self-doer, there is no other-doer'''! ''What do you think, brahmin, is there an element of initiative?'' ''Yes, good sir.'' ''When there is an element of initiative, are beings with initiative discerned?'' ''Yes, good sir.'' ''That, brahmin, when there is an element of initiative, beings with initiative are discerned— this is the self-doer of beings, this is the other-doer.'' ''T What do you think, brahmin, Is there an element of exertion? Is there an element of effort? Is there an element of strength? Is there an element of steadfastness? Is there an element of initiative? "Yes, good sir." "When there is the element of initiative, are beings with initiative discerned?" "Yes, good sir." "Indeed, brahmin, when there is the element of initiative, and beings with initiative are discerned, this is the self-doer for beings, this is the other-doer." "May I not, brahmin, see or hear one who speaks thus, who holds such a view. How indeed could one, who himself advances, who himself retreats, say this: 'There is no self-doer, there is no other-doer'?" "Excellent, good Gotama! ... From this day forth, I go for refuge for as long as life lasts!" The Eighth. 9. The Discourse on Causes. 39. "These three, monks, are the causes for the arising of kamma. Which three? Greed is a cause for the arising of kamma, hatred is a cause for the arising of kamma, delusion is a cause for the arising of kamma. Not, monks, from greed does non-greed arise; rather, monks, from greed does greed itself arise. Not, monks, from hatred does non-hatred arise; rather, monks, from hatred does hatred itself arise. Not, monks, from delusion does non-delusion arise; rather, monks, from delusion does delusion itself arise. Not, monks, through kamma born of greed, kamma born of hatred, kamma born of delusion, are devas discerned, are humans discerned, or any other good destinations. Rather, monks, through kamma born of greed, kamma born of hatred, kamma born of delusion, hell is discerned, the animal realm is discerned, the realm of hungry ghosts is discerned, or any other bad destinations. These, monks, are the three causes for the arising of kamma." "These three, monks, are the causes for the arising of kamma. Which three? Non-greed is a cause for the arising of kamma, non-hatred is a cause for the arising of kamma, non-delusion is a cause for the arising of kamma. Not..." Monks, from non-greed, greed does not arise; but rather, monks, from non-greed, non-greed itself arises. Monks, from non-hatred, hatred does not arise; but rather, monks, from non-hatred, non-hatred itself arises. Monks, from non-delusion, delusion does not arise; but rather, monks, from non-delusion, non-delusion itself arises. Monks, from actions born of non-greed, actions born of non-hatred, actions born of non-delusion, hell is not found, the animal realm is not found, the realm of hungry ghosts is not found, nor any other states of woe. But rather, monks, from actions born of non-greed, actions born of non-hatred, actions born of non-delusion, devas are found, humans are found, nor any other states of bliss. These, monks, are the three origins for the arising of actions. The Ninth. 10. Kimila Sutta 40. Thus have I heard: On one occasion the Blessed One was staying in Kimila, in the Niculavana. Then the Venerable Kimila approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Kimila said to the Blessed One: "What, Bhante, is the reason, what is the cause, why, after the Tathāgata has attained final Nibbāna, the True Dhamma does not last long?" "Here, Kimila, after the Tathāgata has attained final Nibbāna, monks, nuns, laymen, laywomen dwell without respect for the Teacher, without reverence; they dwell without respect for the Dhamma, without reverence; they dwell without respect for the Saṅgha, without reverence; they dwell without respect for the training, without reverence; they dwell without respect for heedfulness, without reverence; they dwell without respect for hospitality, without reverence. This, Kimila, is the reason, this is the cause, why, after the Tathāgata has attained final Nibbāna, the True Dhamma does not last long." "But what, Bhante, is the reason, what is the cause, why, after the Tathāgata has attained final Nibbāna, the True Dhamma lasts long?" "Here, Kimila, after the Tathāgata has attained final Nibbāna, monks, nuns, laymen, laywomen dwell with They dwell with respect, with deference,