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7. Chapter on Devas 1. Discourse on the Fruit of Non-Returning 65. "Six states, monks, not abandoned, one is incapable of realizing the fruit of non-returning. Which six? Lack of faith, lack of shame, lack of dread, laziness, forgotten mindfulness, lack of wisdom – these six states, monks, not abandoned, one is incapable of realizing the fruit of non-returning. Six states, monks, abandoned, one is capable of realizing the fruit of non-returning. Which six? Lack of faith, lack of shame, lack of dread, laziness, forgotten mindfulness, lack of wisdom – these six states, monks, abandoned, one is capable of realizing the fruit of non-returning." The First. 2. Discourse on Arahantship 66. "Six states, monks, not abandoned, one is incapable of realizing arahantship. Which six? Sloth, torpor, restlessness, remorse, lack of faith, heedlessness – these six states, monks, not abandoned, one is incapable of realizing arahantship. Six states, monks, abandoned, one is capable of realizing arahantship. Which six? Sloth, torpor, restlessness, remorse, lack of faith, heedlessness – these six states, monks, abandoned, one is capable of realizing arahantship." The Second. 3. Discourse on Friends 67. "'It is not possible, monks, that a monk who is a bad friend, a bad companion, associated with bad people, serving, associating with, attending upon bad friends, and following their views, will fulfill the preliminary conduct.' That is not possible. 'Having not fulfilled the preliminary conduct, he will fulfill the training of a learner.' That is not possible. 'Having not fulfilled the training of a learner, he will fulfill the precepts.' That is not possible. 'Having not fulfilled the precepts, he will abandon sensual desire, or desire for form, or desire for formless realms.' That is not possible. 'It is possible, monks, that a monk who is a good friend, a good companion, associated with good people, good friends..." It is possible that by associating with, frequenting, and attending upon them, and by following their views, one will fulfill the rules of conduct. It is possible that having fulfilled the rules of conduct, one will fulfill the training. It is possible that having fulfilled the training, one will fulfill the virtues. It is possible that having fulfilled the virtues, one will abandon sensual desire, or desire for form, or desire for the formless. The Third. 4. The Discourse on Delight in Company. 68. It is impossible, monks, that a monk who delights in company, is fond of company, devoted to delighting in company, who delights in groups, is fond of groups, devoted to delighting in groups, will delight in solitude. It is impossible that not delighting in solitude, one will grasp the sign of the mind. It is impossible that not grasping the sign of the mind, one will fulfill right view. It is impossible that not having fulfilled right view, one will fulfill right concentration. It is impossible that not having fulfilled right concentration, one will abandon the fetters. It is impossible that not having abandoned the fetters, one will realize Nibbāna. It is possible, monks, that a monk who does not delight in company, is not fond of company, is not devoted to delighting in company, who does not delight in groups, is not fond of groups, is not devoted to delighting in groups, will delight in solitude. It is possible that delighting in solitude, one will grasp the sign of the mind. It is possible that grasping the sign of the mind, one will fulfill right view. It is possible that having fulfilled right view, one will fulfill right concentration. It is possible that having fulfilled right concentration, one will abandon the fetters. It is possible that having abandoned the fetters, one will realize Nibbāna. The Fourth. 5. The Discourse on Devas. 69. Then a certain deity, when the night was far advanced, with surpassing beauty, illuminating the entire Jeta Grove, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. Standing to one side, that deity said this to the Blessed One: "These six, venerable sir, qualities lead to a monk's non-decline. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Saṅgha, respect for the training, good speech, good friendship – these six, venerable sir, qualities lead to a monk's non-decline." That deity said this. The Teacher approved. Then that deity, thinking "My Teacher approves," paid homage to the Blessed One, circumambulated him clockwise, and vanished right there. Then the Blessed One, when that night had passed, addressed the monks: "This night, monks, a certain deity, when the night was far advanced, with surpassing beauty, illuminating the entire Jeta Grove, approached me; having approached and paid homage to me, she stood to one side. Standing to one side, monks, that deity said this to me: ‘These six, venerable sir, qualities lead to a monk's non-decline. Which six? Respect for the Teacher, respect for the Dhamma, respect for the Saṅgha, respect for the training, good speech, good friendship – these six, venerable sir, qualities lead to a monk's non-decline.’ That deity, monks, said this. Having said this, she paid homage to me, circumambulated me clockwise, and vanished right there." When this was said, Venerable Sāriputta paid homage to the Blessed One and said this: "Venerable sir, I understand the meaning of this brief statement by the Blessed One in this detailed way. Here, venerable sir, a monk is himself respectful of the Teacher and praises respect for the Teacher. And those other monks who are not respectful of the Teacher, he encourages them to respect the Teacher. And those other monks who are respectful of the Teacher, he... And he speaks praise, true, factual, at the right time. He himself is respectful of the Dhamma... respectful of the Saṅgha... respectful of the training... he is amenable... he is a good friend, and speaks praise for good friendship. And other monks who are not good friends, he encourages them to good friendship. And other monks who are good friends, he speaks their praise, true, factual, at the right time. "Indeed, venerable sir, I understand the meaning of this brief statement by the Blessed One in this detailed way." "Excellent, excellent, Sāriputta! Indeed, Sāriputta, you understand the meaning of this brief statement by me in this detailed way. Here, Sāriputta, a monk himself is respectful of the Teacher, and speaks praise for respect for the Teacher. And other monks who are not respectful of the Teacher, he encourages them to respect for the Teacher. And other monks who are respectful of the Teacher, he speaks their praise, true, factual, at the right time. He himself is respectful of the Dhamma... respectful of the Saṅgha... respectful of the training... he is amenable... he is a good friend, and speaks praise for good friendship. And other monks who are not good friends, he encourages them to good friendship. And other monks who are good friends, he speaks their praise, true, factual, at the right time. Indeed, Sāriputta, the meaning of this brief statement by me should be seen in this detailed way." The Fifth. 6. The Discourse on Concentration 70. "It is not possible, monks, that a monk who has not attained a tranquil concentration, a refined concentration, a concentration gained through pacification, a concentration unified in mind, will experience various kinds of psychic power: being one, he becomes many; being many, he becomes one... ...he wields power with his body even as far as the Brahma world. This is not possible. That he will hear both sounds, divine and human, those far and near, with the divine ear element, purified and surpassing human. "It is not possible, monks, that a monk, with an uncalm concentration, an unrefined one, one not having attained tranquility, one not having attained unification, will experience various kinds of psychic powers... and so on... even exercising mastery with his body up to the Brahma world." This is not possible. "It is not possible that with the divine ear element, purified and surpassing human, he will hear both kinds of sounds – divine and human, those far and near." This is not possible. "It is not possible that he will comprehend the minds of other beings, other persons, having encompassed them with his own mind – he will understand a mind with lust as 'a mind with lust'... and so on... or a liberated mind as 'a liberated mind'." This is not possible. "It is not possible that he will recollect his manifold past existences, that is – one birth, two births... and so on... thus he will recollect his manifold past existences with their aspects and details." This is not possible. "It is not possible that with the divine eye, purified and surpassing human, he will see beings... and so on... and understand beings according to their karma." This is not possible. "It is not possible that through the destruction of the taints... and so on... having realized and attained it, he will dwell." This is not possible. "It is possible, monks, that a monk, with a calm concentration, a refined one, one having attained tranquility, one having attained unification, will experience various kinds of psychic powers... and so on... even exercising mastery with his body up to the Brahma world." This is possible. "It is possible that with the divine ear element, purified and surpassing human, he will hear both kinds of sounds – divine and human, those far and near." This is possible. "It is possible that he will comprehend the minds of other beings, other persons, having encompassed them with his own mind – he will understand a mind with lust as 'a mind with lust'... and so on... or a liberated mind as 'a liberated mind'." This is possible. "It is possible that he will recollect his manifold past existences, that is – one birth, two births... and so on... thus he will recollect his manifold past existences