Sangitisutta 2.2: 6. Sixes

Reciting in Concert 2.2

Language: English

6. Sixes

2.2.1

There are teachings grouped by six that have been rightly explained by the Buddha.

2.2.7

sights, sounds, smells, tastes, touches, and ideas.

2.2.9

eye, ear, nose, tongue, body, and mind consciousness.

2.2.11

contact through the eye, ear, nose, tongue, body, and mind.

2.2.13

feeling born of contact through the eye, ear, nose, tongue, body, and mind.

2.2.15

perceptions of sights, sounds, smells, tastes, touches, and ideas.

2.2.17

intention regarding sights, sounds, smells, tastes, touches, and ideas.

2.2.19

craving for sights, sounds, smells, tastes, touches, and ideas.

2.2.21

A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

2.2.23

A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

2.2.25

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness.

2.2.30

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness.

2.2.32

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. …

2.2.33

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness.

2.2.35

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. …

2.2.36

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity.

2.2.38

Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.

2.2.39

This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

2.2.40

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.

2.2.42

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.

Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.

2.2.45

This too is a warm-hearted quality.

2.2.46

Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

2.2.47

This too is a warm-hearted quality.

2.2.48

They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.

2.2.49

This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

2.2.50

Six roots of dispute:

2.2.51

Firstly, a mendicant is irritable and acrimonious.

2.2.52

Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.

2.2.53

They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of gods and humans.

2.2.54

If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.

2.2.55

If you don’t see it, you should practice so that it doesn’t come up in the future.

2.2.56

That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

2.2.57

Furthermore, a mendicant is offensive and contemptuous …

2.2.58

They’re jealous and stingy …

2.2.59

They’re devious and deceitful …

2.2.60

They have corrupt wishes and wrong view …

2.2.61

They’re attached to their own views, holding them tight, and refusing to let go.

2.2.64

If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.

2.2.65

If you don’t see it, you should practice so that it doesn’t come up in the future.

2.2.66

That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

2.2.67

Six elements:

2.2.68

earth, water, fire, air, space, and consciousness.

2.2.69

Six elements of escape:

2.2.70

Take a mendicant who says:

2.2.71

‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

2.2.72

Yet somehow ill will still occupies my mind.’

2.2.73

They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

2.2.74

It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,

2.2.75

yet somehow ill will still occupies the mind.

2.2.76

For it is the heart’s release by love that is the escape from ill will.’

2.2.77

Take another mendicant who says:

2.2.78

‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

2.2.79

Yet somehow the thought of harming still occupies my mind.’

2.2.80

They should be told, ‘Not so, venerable! …

2.2.83

For it is the heart’s release by compassion that is the escape from thoughts of harming.’

2.2.84

Take another mendicant who says:

2.2.85

‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

2.2.86

Yet somehow discontent still occupies my mind.’

2.2.87

They should be told, ‘Not so, venerable! …

2.2.90

For it is the heart’s release by rejoicing that is the escape from discontent.’

2.2.91

Take another mendicant who says:

2.2.92

‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

2.2.93

Yet somehow desire still occupies my mind.’

2.2.94

They should be told, ‘Not so, venerable! …

2.2.97

For it is the heart’s release by equanimity that is the escape from desire.’

2.2.98

Take another mendicant who says:

2.2.99

‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

2.2.100

Yet somehow my consciousness still follows after signs.’

2.2.101

They should be told, ‘Not so, venerable! …

2.2.104

For it is the signless release of the heart that is the escape from all signs.’

2.2.105

Take another mendicant who says:

2.2.106

‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.

2.2.107

Yet somehow the dart of doubt and indecision still occupies my mind.’

2.2.108

They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

2.2.109

It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,

2.2.110

yet somehow the dart of doubt and indecision still occupy the mind.

2.2.111

For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

2.2.112

Six unsurpassable things:

2.2.113

the unsurpassable seeing, listening, acquisition, training, service, and recollection.

2.2.114

Six topics for recollection:

2.2.115

the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

2.2.116

Six consistent responses:

2.2.117

A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

2.2.118

Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …

2.2.119

Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

2.2.120

Six classes of rebirth:

2.2.121

Someone born into a dark class gives rise to a dark result.

2.2.122

Someone born into a dark class gives rise to a bright result.

2.2.123

Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.

2.2.124

Someone born into a bright class gives rise to a bright result.

2.2.125

Someone born into a bright class gives rise to a dark result.

2.2.126

Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

2.2.127

Six perceptions that help penetration:

2.2.128

the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.

2.2.129

These are the teachings grouped by six that have been rightly explained by the Buddha.

2.2.130

You should all recite these in concert.

Translations (2)

Im Chor aufsagen — German
Zajedničko recitovanje — sr

Commentaries (1)

Sumaṅgalavilāsinī — Buddhaghosa, Pāli

Linked texts (1)

Saṅgītisutta — Pāli