“Monks, I shall relate a former incident. There arose a battle between the Devas (gods) and Asuras. Then Sakka, the Lord of the devas, addressed the devas of the Tavatimsa heaven thus:

“‘Happy ones, if the devas who have gone to the battle should experience fear or terror or suffer from hair standing on end, let them behold the crest of my own banner. If you do so, any fear, terror or hair standing on end arising in you will pass away.”

“‘If you fail to look up to the crest of my banner, look at the crest of the banner of Pajapati, King of gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.”

“‘If you fail to look up to the crest of Pajapati, King of the gods, look at the crest of the banner of Varuna, King of the gods. If you do so, any fear, terror or hair standing on end arising in you will pass away.’”

“Monks, any fear, terror or hair standing on end arising in them who look at the crest of the banner of Sakka… The Lord of the gods, of Pajapati… of Varuna… of Isana, the King of the gods, any fear terror or hair standing on end, may pass away, or may not pass away. What is the reason for this?

“Sakka, the Lord of gods, O monks, is not free from lust, not free from hate, not free from delusion, and is therefore liable to fear, terror, fright, and flight. I also say unto you O monks — if any fear, terror or hair standing on end should arise in you when you have gone to the forest or to the foot of a tree, or to an empty house (lonely place), then think only of me thus:

“‘Such Indeed is the Blessed One, Arahant (Consummate One), supremely enlightened, endowed with knowledge and virtue, welcome being, knower of worlds, the peerless trainer of persons, teacher of gods and men, the Buddha, the Blessed One.’ Monks, if you think of me, any fear, terror, or standing of hair on end that may arise in you, will pass away.”

“If you fail to think of me, then think of the Dhamma (the Doctrine) thus: ‘Well expounded is the Dhamma by the Blessed One, a Dhamma to be realized by oneself and gives immediate results, a Dhamma which invites investigation and leads up to Nibbána, a Dhamma to be understood by the wise each for himself.’ Monks, if you think of the Dhamma, any fear, terror or hair standing on end that may arise in you, will pass away.”

“If you fail to think of the Dhamma, then think of the Sangha (the Order) thus: ‘Of good conduct is the Order of Disciples of the Blessed One, of upright conduct is the Order of Disciples of the Blessed One, of wise conduct is the Order of Disciples of the Blessed One, of dutiful conduct is the Order of Disciples of the Blessed One. This Order of Disciples of the Blessed One — namely those four pairs of persons, the eight kinds of individuals is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutations, is an incomparable field of merit for the world.’ Monks, if you think of the Sangha, any fear, terror or hair standing on end that may arise in you, will pass away. What is the reason for this? The Tathágata, O monks, who is Arahant, supremely enlightened, is free from lust, free from hate, is free from delusion, and is not liable to fear, terror, fright or flight.”

So said the Blessed One. Having thus spoken, the teacher, the “Welcome Being” (Sugata), further said:

Whether in forest or at foot of tree,
Or in some secluded spot, O monks,
Do call to mind that Buddha Supreme;
Then will there be no fear to you at all.

If you think not of the Buddha, O monks,
That Lord of the world and Chief of men,
Then do think, O monks, of that Dhamma;
So well preached and leading to Nibbána.

If you think not of the Dhamma, O monks
well preached and leading to Nibbána;
then do think, O monks, of that Sangha,
That wonderful field of merit to all.

To those recalling the Buddha supreme,
to those recalling the Dhamma sublime,
And to those recalling the Sangha,
No fear, no terror will make them quiver.

Dhamma Niyama Sutta

The Discourse on the Orderliness of the Dhamma

Translated from the Pali by Thanissaro Bhikkhu

I have heard that at one time the Blessed One was staying in Savatthi at Jeta’s Grove, Anathapindika’s park. There he addressed the monks, saying, “Monks.”

“Yes, lord,” the monks responded to him.

The Blessed One said, “Whether or not there is the arising of Tathágatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.

“The Tathágata directly awakens to that, breaks through to that. Directly awakening and breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, and makes it plain: All processes are inconstant.

“Whether or not there is the arising of Tathágatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.

“The Tathágata directly awakens to that, breaks through to that. Directly awakening and breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, and makes it plain: All processes are stressful.

“Whether or not there is the arising of Tathágatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.

“The Tathágata directly awakens to that, breaks through to that. Directly awakening and breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, and makes it plain: All phenomena are not-self.”

That is what the Blessed One said. Gratified, the monks delighted at his words.

Dhammacariya Sutta

Wrong Conduct

Translated from the Pali by John D. Ireland

“The practice of Dhamma, the practice of continence, mastery of this is said to be best if a person has gone forth from home to the homeless life. But if he is garrulous and, like a brute, delights in hurting others, his life is evil and his impurity increases.”

“A quarrelsome Bhikkhu shrouded by delusion, does not comprehend the Dhamma taught by the Awakened One when it is revealed. Annoying those practiced in meditation, being led by ignorance, he is not aware that his defiled path leads to Niraya-hell. Falling headlong, passing from womb to womb, from darkness to greater darkness, such a Bhikkhu undergoes suffering hereafter for certain.”

“As a cesspool filled over a number of years is difficult to clean, similarly, whoever is full of impurity is difficult to make pure. Whoever you know to be such, Bhikkhus, bent on worldliness, having wrong desires, wrong thoughts, wrong behavior and resort, being completely united avoid him, sweep him out like dirt, remove him like rubbish. Winnow like chaff the non-recluses. Having ejected those of wrong desires, of wrong behavior and resort, be pure and mindful, dwelling with those who are pure. Being united and prudent you will make an end to suffering.”

Dhammadaayaada Sutta

To Inherit the Teaching

I heard thus:

At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. The Blessed One addressed the Bhikkhus from there. “Bhikkhus, be the inheritors of my Teaching and not the inheritors of my material. There’s my compassion towards you. Whatever it is, be the inheritors of my Teaching not the inheritors of my material. Bhikkhus, should you become the inheritors of my material not the inheritors of my Teaching by that you become the examples: The disciples of a Teacher abiding as inheritors of material and not as inheritors of the Teaching. By that I too become the Teacher who has inherited the disciples with my material and not my Teaching. Bhikkhus, be the inheritors of my Teaching and not the inheritors of my material, by that you become the example; The disciples of the Teacher abiding as inheritors of the Teaching not as inheritors of material, by that I too become an example as the Teacher abiding inheriting the disciples with the Teaching and not inheriting material. Therefore Bhikkhus abide as inheritors of the Teaching and not as inheritors of material.”

There is my compassion towards you. Whatever it is be the inheritors of my Teaching and not the inheritors of my material.

Here, Bhikkhus, I have partaken of my meal, being satiated and not desiring any more, and there is some morsel food left over to be thrown away. Then two Bhikkhus overcome by hunger and weakness come along and I tell them: Bhikkhus, I have partaken of my meal, is satiated and do not desire any more, there is some morsel food left over to be thrown away, If you desire, partake of it, if you do not partake it I will throw it to some place where there is no green, or I will put it in some water where there are no living things. To one of those Bhikkhus, it occurs thus; The Blessed One has partaken of his meal, is satiated and does not desire any more of it. There is some morsel food left over to be thrown away. If we do not partake of it, he will throw it to some place where there is no green, or will put it in some water where there is no life. Yet it is told by the Blessed One this: Bhikkhus, be the heirs of my Teaching and not the heirs of my material. Morsel food is one of the materials, what if I spend this day and night bearing up this hunger and discomfort. He, not partaking that food spends that night and day bearing up that hunger and discomfort. To the other Bhikkhu it occurs thus: The Blessed One has partaken of his meal, is satiated and does not desire any more of it. There is some morsel food left over to be thrown away. If we do not partake of it the Blessed One will throw it to a place where there is no green or will put it in some water where there are no living things. What if I partake of that morsel food and put an end to my hunger and discomfort and spend the night and day in comfort. So he partakes of that morsel food puts an end to his hunger and discomfort and spends the night and day. Bhikkhus, whoever the Bhikkhu who partook of the morsel food, overcame the hunger and discomfort and spent the night and day is still my disciple, yet the earlier Bhikkhu is more reverential and praiseworthy. What is the reason? Because it conduces to that Bhikkhus few desires, satisfaction, purity, the nature of being supported easily, and for arousing of effort. Therefore, be the heirs of my Teaching and not the heirs of my material. Bhikkhus, there is my compassion to you. Any way my disciples should be heirs of the Teaching and not the heirs of my material. The Blessed One said that and then went into the monastery.

Soon after the Blessed One left, venerable Shariputra addressed the Bhikkhus: Friends, of a Teacher abiding in seclusion, how do the disciples of that Teacher not train in that seclusion. And of a Teacher abiding in seclusion how do the disciples train in that same seclusion. Friend, Shariputra, we came from afar to learn the meaning of these words from venerable Shariputra, good that it occurs to venerable Shariputra, and hearing it from you, the Bhikkhus will bear it in mind. Then listen friends, Bhikkhus: attend carefully. And venerable Shariputra said:

Here, friends, of a Teacher abiding in seclusion, the disciples do not train in that seclusion. The things the Teacher said dispel, they would not dispel, live in abundance and lethargy, missing the main aim, do not yoke themselves to seclusion. For this the elders have to be blamed for three things. Of a Teacher abiding in seclusion, the disciples do not train in that seclusion. This is the first blame that comes on the elders.

The things that the Teacher said dispel, they would not dispel. This is the second blame that comes on the elders. Living in abundance and lethargy, they miss the main aim and do not yoke themselves to seclusion. This is the third blame that comes on the elders. The elders have to be blamed for these three things.

The middling Bhikkhus too have to be blamed for these three things. The novice Bhikkhus too have to be blamed for these three things. Friends, it is in this manner, that of a Teacher abiding in seclusion, the disciples do not train in that seclusion.

Friends, of a Teacher abiding in seclusion how do the disciples of that Teacher train in that seclusion? Of a Teacher abiding in seclusion, the disciples train in that seclusion. The things the Teacher says dispel, they dispel. Not living in abundance and lethargy, they do not miss the main aim and yoke themselves to seclusion. For this the elders are to be praised for three things. Of a Teacher abiding in seclusion the disciples train in that seclusion this is the first praise that come to the elders. The things the Teacher said dispel, that they dispel. This is the second praise that comes to the elders. Not living in abundance and lethargy, they do not miss the main aim and yoke themselves to seclusion. This is the third praise that comes to the elders. The elders are praised for these three things. The middling Bhikkhus too have to be praised for these three. The novice Bhikkhus too have to be praised for these three. Friends, it is in this manner, that of a Teacher abiding in seclusion, the disciples train in that seclusion.

There friends, greed is an evil, anger is an evil. To dispel greed and anger, there is the middle path, which conduces to wisdom, knowledge enlightenment and extinction. It is this same noble eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness, and right concentration. Friends, this is the middle path, which conduces to wisdom, knowledge, enlightenment and extinction. There friends, anger is an evil, ill will is an evil, hypocrisy is an evil, mercilessness is an evil, envy is an evil, selfishness is an evil, deceit is an evil, craftiness is an evil, obstinacy is an evil, haughty talk is an evil, measuring is an evil, conceit is an evil, intoxication is an evil, negligence is an evil, To dispel intoxication and negligence, there is the middle path which conduces to wisdom, knowledge, enlightenment and extinction. It is this same noble eightfold path such as right view, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Venerable Shariputra said those words and the Bhikkhus delighted in his words.

Dhammakakkappavattana Sutta

The Foundation Of The Kingdom Of Righteousness

Reverence to the Blessed One, the Holy One, the Fully-Enlightened One.

1. Thus have I heard. The Blessed One was once staying at Benares, at the hermitage called Migadâya. And there the Blessed One addressed the company of the five Bhikkhus and said:

2. There are two extremes, O Bhikkhus, which the man who has given up the world ought not to follow — the habitual practice, on the one hand of those things whose attraction depends upon the passions, and especially of sensuality — a low and pagan way (of seeking satisfaction) unworthy, unprofitable, and fit only for the worldly-minded — and the habitual practice, on the other hand, of asceticism (or self-mortification), which is painful, unworthy, and unprofitable.

3. There is a middle path, O Bhikkhus, avoiding these two extremes, discovered by the Tathâgata a path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna!

4. What is that middle path, O Bhikkhus, avoiding these two extremes, discovered by the Tathâgata — that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna? Verily! it is this noble eightfold path that is to say

Right views;
Right aspirations;
Right speech;
Right conduct;
Right livelihood;
Right effort;
Right mindfulness;
and Right contemplation.

This, O Bhikkhus, is that middle path, avoiding these two extremes, discovered by the Tathâgata — that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvâna!

1. The Tathâgata is an epithet of a Buddha. It is interpreted by Buddhaghosa, in the Samangala Vilâsinî, to mean that he came to earth for the same purposes, after having passed through the same training in former births, as all the supposed former Buddhas; and that, when he had so come, all his actions corresponded with theirs. ‘Avoiding these two extremes’ should perhaps be referred to the Tathâgata, but I prefer the above rendering.

5. Now this, O Bhikkhus, is the noble truth concerning suffering.

Birth is attended with pain decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, the five aggregates which spring from attachment (the conditions of individuality and their cause) are painful.

This then, O Bhikkhus, is the noble truth concerning suffering.

6. Now this, O Bhikkhus, is the noble truth concerning the origin of suffering.

Verily, it is that thirst (or craving), causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there — that is to say, the craving for the gratification of the passions, or the craving for (a future) life, or the craving for success (in this present life)

This then, O Bhikkhus, is the noble truth concerning the origin of suffering.

7. Now this, O Bhikkhus, is the noble truth concerning the destruction of suffering.

Verily, it is the destruction, in which no passion remains, of this very thirst; the laying aside of, the getting rid of, the being free from, the harbouring no longer of this thirst.

This then, O Bhikkhus, is the noble truth concerning the destruction of suffering.

8. Now this, O Bhikkhus, is the noble truth concerning the way which leads to the destruction of sorrow. Verily! it is this noble eightfold path that is to say:

Right views;
Right aspirations;
Right speech;
Right conduct;
Right livelihood;
Right effort;
Right mindfulness;
and Right contemplation.

This then, O Bhikkhus, is the noble truth concerning the destruction of sorrow.

9. That this was the noble truth concerning sorrow, was not, O Bhikkhus, among the doctrines handed down, but there arose within me the eye (to perceive it), there arose the knowledge (of its nature), there arose the understanding (of its cause), there arose the wisdom (to guide in the path of tranquillity), there arose the light (to dispel darkness from it)

10. And again, O Bhikkhus, that I should comprehend that this was the noble truth concerning sorrow, though it was not among the doctrines banded down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

11. And again, O Bhikkhus, that I had comprehended that this was the noble truth concerning sorrow, though it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

12. That this was the noble truth concerning the origin of sorrow, though it was not among the doctrines handed down, there arose within me the eye; but there arose within me the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

13. And again, O Bhikkhus, that I should put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

14. And again, O Bhikkhus, that I had fully put away the origin of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

15. That this, O Bhikkhus, was the noble truth concerning the destruction of sorrow, though it was not among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

16. And again, O Bhikkhus, that I should fully realise the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

17. And again, O Bhikkhus, that I had fully realised the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

18. That this was the noble truth concerning the way which leads to the destruction of sorrow, was not, O Bhikkhus, among the doctrines handed down; but there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

19. And again, O Bhikkhus, that I should become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

20. And again, O Bhikkhus, that I had become versed in the way which leads to the destruction of sorrow, though the noble truth concerning it was not among the doctrines handed down, there arose within me the eye, there arose the knowledge, there arose the understanding, there arose the wisdom, there arose the light.

21. So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelvefold manner — so long was I uncertain whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brâhmans, or of gods or men.

22. But as soon, O Bhikkhus, as my knowledge and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner — then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samanas and Brâhmans, or of gods or men.

23. ‘And now this knowledge and this insight has arisen within me. Immovable is the emancipation of my heart. This is my last existence. There will now be no rebirth for me!’

24. Thus spake the Blessed One. The company of the five Bhikkhus, glad at heart, exalted the words of the Blessed One. And when the discourse had been uttered, there arose within the venerable Kondañña the eye of truth, spotless, and without a stain, (and he saw that) whatsoever has an origin, in that is also inherent the necessity of coming to an end

25. And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

26. And when they heard the shout of the gods of the earth, the attendant gods of the four great kings (the guardian angels of the four quarters of the globe) gave forth a shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back!’

27. And thus as the gods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they took up the cry until the gods in the highest heaven of heavens gave forth the shout, saying:

‘In Benâres, at the hermitage of the Migadâya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One — that wheel which not by any Samana or Brâhman, not by any god, not by any Brahma or Mâra, not by any one in the universe, can ever be turned back !’

28. And thus, in an instant, a second, a moment, the sound went up even to the world of Brahmâ: and this great ten-thousand-world-system quaked and trembled and was shaken violently, and an immeasurable bright light appeared in the universe, beyond even the power of the gods!

29. Then did the Blessed One give utterance to this exclamation of joy: ‘Kondañña hath realised it. ‘Kondañña hath realised it!’ And so the venerable ‘Kondañña acquired the name of Aññâta-Kondañña (‘the ‘Kondañña who realised’)’.

End of the Dhamma-kakka-ppavattana-sutta.

Dhammaññu Sutta

One With a Sense of Dhamma

Translated from the Pali by Thanissaro Bhikkhu

A monk endowed with these seven qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world. Which seven? There is the case where a monk is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, a sense of social gatherings, and a sense of distinctions among individuals.

And how is a monk one with a sense of Dhamma? There is the case where a monk knows the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question and answer sessions [the earliest classifications of the Buddha’s teachings]. If he didn’t know the Dhamma — dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question and answer sessions — he wouldn’t be said to be one with a sense of Dhamma. So it’s because he does know the Dhamma — dialogues… question and answer sessions — that he is said to be one with a sense of Dhamma. This is one with a sense of Dhamma.

And how is a monk one with a sense of meaning? There is the case where a monk knows the meaning of this and that statement — ‘This is the meaning of that statement; that is the meaning of this.’ If he didn’t know the meaning of this and that statement — ‘this is the meaning of that statement; that is the meaning of this’ — he wouldn’t be said to be one with a sense of meaning. So it’s because he does know the meaning of this and that statement — ‘this is the meaning of that statement; that is the meaning of this’ — that he is said to be one with a sense of meaning. This is one with a sense of Dhamma and a sense of meaning.

And how is a monk one with a sense of himself? There is the case where a monk knows himself: ‘This is how far I have come in conviction, virtue, learning, liberality, discernment, quick-wittedness.’ If he didn’t know himself — ‘This is how far I have come in conviction, virtue, learning, liberality, discernment, quick-wittedness’ — he wouldn’t be said to be one with a sense of himself. So it’s because he does know himself — ‘This is how far I have come in conviction, virtue, learning, liberality, discernment, quick-wittedness’ — that he is said to be one with a sense of himself. This is one with a sense of Dhamma, a sense of meaning, and a sense of himself.

And how is a monk one with a sense of moderation? There is the case where a monk knows moderation in accepting robes, alms-food, lodgings, and medicinal requisites for curing the sick. If he didn’t know moderation in accepting robes, alms-food, lodgings, and medicinal requisites for curing the sick, he wouldn’t be said to be one with a sense of moderation. So it’s because he does know moderation in accepting robes, alms-food, lodgings, and medicinal requisites for curing the sick, that he is said to be one with a sense of moderation. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, and a sense of moderation.

And how is a monk one with a sense of time? There is the case where a monk knows the time: ‘This is the time for recitation; this, the time for questioning; this, the time for making an effort [in meditation]; this, the time for seclusion.’ If he didn’t know the time — ‘this is the time for recitation; this, the time for questioning; this, the time for making an effort; this, the time for seclusion’ — he wouldn’t be said to be one with a sense of time. So it’s because he does know the time — ‘this is the time for recitation; this, the time for questioning; this, the time for making an effort; this, the time for seclusion’ — that he is said to be one with a sense of time. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, and a sense of time.

And how is a monk one with a sense of social gatherings? There is the case where a monk knows his social gathering: ‘This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way.’ If he didn’t know his social gathering — ‘This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way’ — he wouldn’t be said to be one with a sense of social gatherings. So it’s because he does know his social gathering — ‘This is a social gathering of noble warriors; this, a social gathering of priests; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way’ — that he is said to be one with a sense of social gatherings. This is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, and a sense of social gatherings.

And how is a monk one with a sense of distinctions among individuals? There is the case where people are known to monk in terms of two categories.

Of two people — one who wants to see noble ones and one who doesn’t — the one who doesn’t want to see noble ones is to be criticized for that reason, the one who does want to see noble ones is, for that reason, to be praised.

Of two people who want to see noble ones — one who wants to hear the true Dhamma and one who doesn’t — the one who doesn’t want to hear the true Dhamma is to be criticized for that reason, the one who does want to hear the true Dhamma is, for that reason, to be praised.

Of two people who want to hear the true Dhamma — one who listens with an attentive ear and one who listens without an attentive ear — the one who listens without an attentive ear is to be criticized for that reason, the one who listens with an attentive ear is, for that reason, to be praised.

Of two people who listen with an attentive ear — one who, having listened to the Dhamma, remembers it, and one who doesn’t — the one who, having listened to the Dhamma, doesn’t remember it is to be criticized for that reason, the one who, having listened to the Dhamma, does remember the Dhamma is, for that reason, to be praised.

Of two people who, having listened to the Dhamma, remember it — one who explores the meaning of the Dhamma he has remembered and one who doesn’t — the one who doesn’t explore the meaning of the Dhamma he has remembered is to be criticized for that reason, the one who does explore the meaning of the Dhamma he has remembered is, for that reason, to be praised.

Of two people who explore the meaning of the Dhamma they have remembered — one who practices the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning, and one who doesn’t — the one who doesn’t practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning, is to be criticized for that reason, the one who does practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning is, for that reason, to be praised.

Of two people who practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning — one who practices for both his own benefit and that of others, and one who practices for his own benefit but not that of others — the one who practices for his own benefit but not that of others is to be criticized for that reason, the one who practices for both his own benefit and that of others is, for that reason, to be praised.

This is how people are known to a monk in terms of two categories. And this is how a monk is one with a sense of distinctions among individuals.

“A monk endowed with these seven qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an unexcelled field of merit for the world.”

Dhammika Sutta

To Dhammika

Translated from the Pali by John D. Ireland