The Compilation

Sixes

There are, friends, six-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather together as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.
What are these sixes?

Six internal realms:

The realm of the eye,
the realm of the ear,
the realm of the nose,
the realm of the tongue,
the realm of the body,
the realm of the mind.

Six external realms:

The realm of material forms,
the realm of sounds,
the relm of scents,
the realm of flavors,
the realm of the tactile,
the realm of mental objects.

Six bodies of consciousness:

Eye-consciousness,
ear-consciousness,
nose-consciousness,
tongue-consciousness,
body-consciousness,
mind-consciousness.

Six bodies of contact:

Eye-contact,
ear-contact,
nose-contact,
tongue-contact,
body-contact,
mind-contact.

Six bodies of sense experience:

Eye-contact sense experience,
ear-contact sense experience,
nose-contact sense experience,
tongue-contact sense experience,
body-contact sense experience,
mind-contact sense experience.

Six bodies of perception:

Perception of material forms,
perception of sounds,
perception of scents,
perception of flavors,
perception of touch,
perception of mental objects.

Six bodies of intent:

Intent with regard to material forms,
intent with regard to sounds,
intent with regard to scents,
intent with regard to flavors,
intent with regard to touch,
intent with regard to mental objects.

Six bodies of hunger/thirst:

Material form-hunger/thirst,
sound-hunger/thirst,
scent-hunger/thirst,
flavor-hunger/thirst,
touch-hunger/thirst,
mental-object-hunger/thirst.

Six demonstrations of disrespect:

Here friends, a beggar lives without respect for and obediance to the Master,
he lives without respect for and obediance to the Dhamma,
he lives without respect for and obediance to the Sangha,
he lives without respect for and obediance to the dictates of the training,
he lives without respect for and obediance to the dictates of carefulness,
he lives without respect for and obediance to the dictates of hospitality.

Six demonstrations of respect:

Here friends, a beggar lives respectful of and obediant to the Master,
he lives respectful of and obediant to the Dhamma,
he lives respectful of and obediant to the Sangha,
he lives respectful of and obediant to the dictates of the training,
he lives respectful of and obediant to the dictates of carefulness,
he lives respectful of and obediant to the dictates of hospitality.

Six pleasing reaction-stimulants:

When seeing a material form with the eye, that material form, occasioning pleasure, stimulates reaction.

When hearing a sound with the ear, that sound, occasioning pleasure, stimulates reaction.

When smelling a scent with the nose, that scent, occasioning pleasure, stimulates reaction.

When tasting a flavor with the tongue, that flavor, occasioning pleasure, stimulates reaction.

When feeling a touch with the body, that touch, occasioning pleasure, stimulates reaction.

When conscious of a mental object with the mind, that mental object, occasioning pleasure, stimulates reaction.

Six displeasing reaction-stimulants:

When seeing a material form with the eye, that material form, occasioning displeasure, stimulates reaction.

When hearing a sound with the ear, that sound, occasioning displeasure, stimulates reaction.

When smelling a scent with the nose, that scent, occasioning displeasure, stimulates reaction.

When tasting a flavor with the tongue, that flavor, occasioning displeasure, stimulates reaction.

When feeling a touch with the body, that touch, occasioning displeasure, stimulates reaction.

When conscious of a mental object with the mind, that mental object, occasioning displeasure, stimulates reaction.

Six objectively detached reaction-stimulants:

When seeing a material form with the eye, that material form, occasioning objective detachment, stimulates reaction.

When hearing a sound with the ear, that sound, occasioning objective detachment, stimulates reaction.

When smelling a scent with the nose, that scent, occasioning objective detachment, stimulates reaction.

When tasting a flavor with the tongue, that flavor, occasioning objective detachment, stimulates reaction.

When feeling a touch with the body, that touch, occasioning objective detachment, stimulates reaction.

When conscious of a mental object with the mind, that mental object, occasioning objective detachment, stimulates reaction.

Six things of concord:

Here friends, a beggar makes manifest both openly and in private, friendliness in bodily acts to those with whom he fares the brahma-life; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.

Again, additionally friends, a beggar makes manifest both openly and in private, friendliness in acts of speech to those with whom he fares the brahma-life; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.

Again, additionally friends, a beggar makes manifest both openly and in private, friendliness in acts of mind to those with whom he fares the brahma-life; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.

Again, additionally friends, a beggar, whatever is gained in accordance with Dhamma, acquired in accordance with Dhamma, that is ethically acquired, even down to whatever has gone into the bowl, that that thing gained is not eaten or enjoyed without sharing with those with whom he fares the brahma life; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.

Again, additionally friends, a beggar lives with those with whom he fares the brahma-life practicing both openly and in private that ethical behavior that is intact, unruptured, unspotted, unbruised, unwarped, praised by the wise, uncorrupted, that evolves into highetting; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.

Again, additionally friends, a beggar lives with those with whom he fares the brahma-life practicing both openly and in private in accordance with whatever he has got of those Aristocratic views that lead the follower thereof to the consummate destruction of pain; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.

Six Roots of Discord:

Here friends, a beggar gets angry and holds a grudge. In so far, friends, as a beggar gets angry and holds a grudge, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled.

In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha.

In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for dieties and men.

If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, make effort to get control of and let go of this bad root of discord that you have noticed my friends.

If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, prevent the future recrudesence of this bad root of discord my friends.