7) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
8) When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa
9) When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion
hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
10) has destroyed a vital condition for knowledge and vision of freedom.
(simile)
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
1) An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ;
2) When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;
3) When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.3
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;
4) When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ;
5) When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;
6) When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
7) When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
8) When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa
9) When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion
upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
10) has fulfilled a vital condition for knowledge and vision of freedom.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ;
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ;
When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;
When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
AN 10.6 - AN 10.6 Samādhi: undistractible-lucidity AN 10.6.1 - (Ānanda asked Buddha if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception?) AN 10.6.2 - (Buddha replies that there is such a samādhi) AN 10.6.3 - (Ānanda asked, “how is this kind of samādhi possible?”) AN 10.6.4 - (Buddha describes a samādhi that perceives nirvana right now) AN 10.6.5 - (and that samādhi is not any of 8 attainments, of this or other world)
AN 10.7 - AN 10.7 Sāriputta: Sāriputta (describes another samādhi that can perceive nirvana) AN 10.7.1 - (Ānanda asked Sāriputta if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception? ) AN 10.7.2 - (Sāriputta replies that there is such a samādhi ) AN 10.7.4 - (Sāriputta describes a samādhi that perceives nirvana right now ) AN 10.7.5 - (simile of burning twigs)
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
§7.1 – (Ānanda asked Sāriputta if there is a samādhi that is not the first 8 of 9 attainments, of this or other world, but still has sañña/perception? )
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho
“Could it be, reverend Sāriputta, that a monk might gain a state of undistractible-lucidity like this?
”ti?
.”
§7.2 – (Sāriputta replies that there is such a samādhi )
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … na paraloke paralokasaññī assa; saññī ca pana assā”ti.
“Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest.
Tatthāhaṃ tathārūpaṃ samādhiṃ samāpajjiṃ yathā neva pathaviyaṃ pathavisaññī ahosiṃ, na āpasmiṃ āposaññī ahosiṃ, na tejasmiṃ tejosaññī ahosiṃ, na vāyasmiṃ vāyosaññī ahosiṃ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ, na idhaloke idhalokasaññī ahosiṃ, na paraloke paralokasaññī ahosiṃ; saññī ca pana ahosin”ti.
There I gained a state of undistractible-lucidity like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.”
§7.4 – (Sāriputta describes a samādhi that perceives nirvana right now )
“But at that time what did Reverend Sāriputta perceive?”
-
“[I perceived that]
“‘Bhavanirodho nibbānaṃ
‘The cessation of continued existence is nirvana.
bhavanirodho nibbānan’ti
The cessation of continued existence is nirvana.’
kho me, āvuso,
that’s how
aññāva saññā uppajjati aññāva saññā nirujjhati.
One perception arose in me and another perception ceased.
§7.5 – (simile of burning twigs)
Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa
Suppose there was a burning pile of twigs.
aññāva acci uppajjati aññāva acci nirujjhati;
One flame would arise and another would cease.
evamevaṃ kho, āvuso,
In the same way, [I perceived that]
aññāva saññā uppajjati aññāva saññā nirujjhati.
That’s how one perception arose in me and another perception ceased.
‘Bhavanirodho nibbānan’ti
“the cessation of continued existence is nirvana.”
saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosin”ti.
is what I perceived at that time.”
(end of sutta⏹️)
❧
AN 10.8 Jhāna: Inspiring All Around: the jhānas
8. Jhānasutta
8. Inspiring All Around: the jhānas
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā;
“monks, a monk is faithful but not ethical.
evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā cā’ti.
‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.
When the monk is faithful and ethical, they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto … pe …
A monk is faithful and ethical, but not educated. …
bahussuto ca, no ca dhammakathiko …
they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro …
they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti …
they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca vinayadharo …
they’re not an expert in the training …
vinayadharo ca, no ca āraññiko pantasenāsano …
they don’t stay in the wilderness, in remote lodgings …
āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī …
they don’t get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty …
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four jhānas when they want, and one who lives having realized the ending of defilements,
A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”
(end of sutta⏹️)
AN 10.9 Santavimokkha: Inspiring All Around: the Peaceful Liberations
9. Santavimokkhasutta
9. Inspiring All Around: the Peaceful Liberations
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā … pe …
“A monk is faithful, but not ethical. …
sīlavā ca, no ca bahussuto …
they’re not learned. …
bahussuto ca, no ca dhammakathiko …
they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro …
they don’t frequent assemblies …
parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti …
they don’t teach Dhamma to the assembly with assurance …
visārado ca parisāya dhammaṃ deseti, no ca vinayadharo …
they’re not an expert in the training …
vinayadharo ca, no ca āraññiko pantasenāsano …
they don’t stay in the wilderness, in remote lodgings …
āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati …
they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …
ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati;
When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements,
A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”
(end of sutta⏹️)
AN 10.10 Vijjā: Inspiring All Around: the Three Knowledges
10. Vijjāsutta
10. Inspiring All Around: the Three Knowledges
“Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.
“A monk is faithful, but not ethical.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.
‘How can I become faithful and ethical?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṃ so tenaṅgena paripūro hoti.
When the monk is faithful and ethical, they’re complete in that respect.
Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca,
A monk is faithful and ethical, but not learned …
no ca dhammakathiko … pe …
they’re not a Dhamma speaker …
dhammakathiko ca, no ca parisāvacaro parisāvacaro ca,
they don’t frequent assemblies …
no ca visārado parisāya dhammaṃ deseti visārado ca parisāya dhammaṃ deseti,
they don’t teach Dhamma to the assembly with assurance …
no ca vinayadharo vinayadharo ca,
they’re not an expert in the training …
no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Anekavihitañca … pe … pubbenivāsaṃ anussarati,
they don’t recollect their many kinds of past lives …
no ca dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena … pe …
they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn …
yathākammūpage satte pajānāti, no ca āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Evaṃ so tenaṅgena aparipūro hoti.
So they’re incomplete in that respect,
Tena taṃ aṅgaṃ paripūretabbaṃ:
and should fulfill it, thinking:
‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyaṃ, āsavānañca khayā … pe … sacchikatvā upasampajja vihareyyan’ti.
‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
When they are faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements,
“monks, a monk with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
It’s when a noble-one's-disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā … pe … bhagavā’ti;
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
They live with energy roused up for giving up unskillful dharmas and gaining skillful dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful dharmas.
And in that lodging there are several senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
From time to time they go up to those monks and ask them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti;
‘Why, sir, does it say this? What does that mean?’
tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṃ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
A monk with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”
“monks, in this Dharma and training a monk who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.
“monks, a monk or nun who has not given up five kinds of emotional barrenness and has not cut off five emotional shackles can expect decline, not growth, in skillful dharmas, whether by day or by night.
Katamassa pañca cetokhilā appahīnā honti?
What are the five kinds of emotional barrenness they haven’t given up?
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Firstly, a monk has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
This is the fifth emotional shackle they haven’t cut off.
Imassa pañca cetasovinibandhā asamucchinnā honti.
These are the five emotional shackles they haven’t cut off.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
A monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful dharmas, whether by day or by night.
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
In the same way, monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful dharmas, whether by day or by night.
A monk or nun who has given up five kinds of emotional barrenness and has cut off five emotional shackles can expect growth, not decline, in skillful dharmas, whether by day or by night.
Katamassa pañca cetokhilā pahīnā honti?
What are the five kinds of emotional barrenness they’ve given up?
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati.
Firstly, a monk has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence.
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
This is the first kind of emotional barrenness they’ve given up.
Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati … pe …
Furthermore, a monk has no doubts about The Dharma …
saṅghe na kaṅkhati …
the Saṅgha …
sikkhāya na kaṅkhati …
the training …
sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto.
A monk is not angry and upset with their spiritual companions, not resentful or closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
They don’t live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya … pe … devaññataro vāti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
These are the five emotional shackles they’ve cut off.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
A monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful dharmas, whether by day or by night.
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.
In the same way, a monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful dharmas, whether by day or by night.”
end of section [10.14 - AN 10.14 Cetokhila: Emotional Barrenness]❧
“monks, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati. (1)
In the same way, all skillful dharmas are rooted in assiduity and meet at assiduity, and assiduity is said to be the best of them.
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evamevaṃ kho, bhikkhave … pe …. (8)
In the same way …
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca;
After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline towards the ocean, and the ocean is said to be the greatest of them.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyatī”ti. (10)
In the same way, all skillful dharmas are rooted in assiduity and meet at assiduity, and assiduity is said to be the best of them.”
AN 10.16 Āhuneyya: Worthy of Offerings Dedicated to the Gods
“monks, these ten people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; one freed both ways; one freed by wisdom; a direct witness; one attained to view; one freed by faith; a follower by faith; a follower of the Dharmas; a member of the spiritual family.
ime kho, bhikkhave, dasa puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
These are the ten people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”
AN 10.17 Paṭhamanātha: A Protector (1st)
17. Paṭhamanāthasutta
17. A Protector (1st)
“Sanāthā, bhikkhave, viharatha, mā anāthā.
“monks, you should live with a protector, not without one.
Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Yampi, bhikkhave, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā,
Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Furthermore, a monk lives with energy roused up for giving up unskillful dharmas and gaining skillful dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful dharmas.
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Firstly, a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Furthermore, a monk lives with energy roused up for giving up unskillful dharmas and gaining skillful dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful dharmas.
navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.
Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
A monk has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā”ti.
These are the ten noble abodes in which the noble ones of the past, present, and future abide.”
AN 10.20 Dutiyaariyāvāsa: Abodes of the Noble Ones (2nd)
A monk has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti, doso me pahīno … pe … ‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.
It’s when a monk understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Yampi … pe … pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (7)
Since he truly understands this, this is a power of the Realized One. …
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details.
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
So I am able to teach the Dhamma in appropriate ways to different people. Practicing accordingly, when something exists they’ll know it exists. When it doesn’t exist they’ll know it doesn’t exist. When something is inferior they’ll know it’s inferior. When it’s superior they’ll know it’s superior. When something is not supreme they’ll know it’s not supreme. When it is supreme they’ll know it’s supreme.
The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Yampānanda … pe … idampānanda … pe …. (7)
Since he truly understands this, this is a power of the Realized One. …
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Yampānanda … pe … idampānanda … pe …. (9)
Since he truly understands this, this is a power of the Realized One. …
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
❧
AN 10.23 Kāya: Body
23. Kāyasutta
23. Body
“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya.
“monks, there are things that should be given up by the body, not by speech.
Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena.
There are things that should be given up by speech, not by the body.
“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn.
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.
Āpokasiṇasamāpattiparamā kho, bhagini … pe …
Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. …
tejokasiṇasamāpattiparamā kho, bhagini …
Some ascetics and brahmins regard the attainment of the meditation on universal fire …
Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart.
“monks, when wanderers who follow other paths say this, you should say to them:
‘eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti.
‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti,
‘One thing: question, passage for recitation, and answer.’
Becoming completely disenchanted, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
Becoming completely disenchanted, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti,
‘One thing: question, passage for recitation, and answer.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)
That’s what I said, and this is why I said it.
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Becoming completely disenchanted, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
Becoming completely disenchanted, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti,
‘Ten things: question, passage for recitation, and answer.’
Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her:
“Vuttamidaṃ, ayye, bhagavatā mahāpañhesu:
“Ma’am, this was said by the Buddha in ‘The Great Questions’:
‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti.
‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’
Becoming completely disenchanted, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
Becoming completely disenchanted, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a monk makes an end of suffering in this very life.
With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a monk makes an end of suffering in this very life.
With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a monk makes an end of suffering in this very life. …
Becoming completely disenchanted, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
Becoming completely disenchanted, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a monk makes an end of suffering in this very life.
With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a monk makes an end of suffering in this very life.
“Yes, ma’am,” replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they got up from their seat, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side,
In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, non-dual and limitless.
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
The best of these dimensions of mastery is when someone, not perceiving form internally, sees visions externally, white, with white color, white hue, and white tint.
Their desire fades away even for the foremost, let alone the inferior.
Catasso imā, bhikkhave, paṭipadā.
There are four ways of practice.
Katamā catasso?
What four?
These are the four ways of practice.
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā—
One person perceives the limited. One person perceives the expansive. One person perceives the limitless. One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.
This is the best of the advocates of ultimate purity, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti.
They teach Dhamma in order to directly know and realize this.
This is the best of those who advocate nirvana in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact.
But I do advocate the complete understanding of sensual pleasures, sights, and feelings. And I advocate complete nirvana by not grasping in this very life, wishless, nirvana'd, and cooled.”
end of section [10.29 - AN 10.29 Paṭhamakosala: Kosala (1st)]❧
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.
At that time several monks were walking meditation in the open air.
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
Then King Pasenadi of Kosala went up to them and said:
“kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho.
“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti.
For I want to see the Buddha.”
“Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāran”ti.
“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
Then King Pasenadi entered the Buddha’s dwelling. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble procedure, that is, the dharmas of goodness and skillfulness.
Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Furthermore, the Buddha gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty.
Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details.
Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds.
Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements.
For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted monks. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true Dharma and the support of the training.
A monk who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. A person who is not fully ordained is sitting in the assembly. A discussion about whether someone is fully ordained or not is unfinished. Someone who has rejected the training is sitting in the assembly. A discussion about whether someone has rejected the training or not is unfinished. A eunuch is sitting in the assembly. A discussion about whether someone is a eunuch is unfinished. A raper of nuns is sitting in the assembly. A discussion about whether or not someone is a raper of nuns is unfinished.
ime kho, upāli, dasa pātimokkhaṭṭhapanā”ti.
These are the ten grounds to suspend the recitation of the monastic code.”
AN 10.33 Ubbāhikā: A Judge
33. Ubbāhikāsutta
33. A Judge
“Katihi nu kho, bhante, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti?
“Sir, how many qualities should a monk have to be agreed on as a judge?”
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
“Upāli, it’s when a monk explains what is not The Dharma as The Dharma, and what is The Dharma as not The Dharma. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.
“Upāli, it’s when a monk explains what is not The Dharma as not The Dharma, and what is The Dharma as The Dharma. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One.
Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti.
On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously.
“Ānanda, it’s when a monk explains what is not The Dharma as not The Dharma, and what is The Dharma as The Dharma. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One.
Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti.
On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously.
Ettāvatā kho, ānanda, saṅgho samaggo hotī”ti.
That is how harmony in the Saṅgha is defined.”
“Bhinnaṃ pana, bhante, saṅghaṃ samaggaṃ katvā kiṃ so pasavatī”ti?
“But sir, what does someone who has created harmony in a schismatic Saṅgha bring upon themselves?”
“Brahmaṃ, ānanda, puññaṃ pasavatī”ti.
“They bring divine merit upon themselves.”
“Kiṃ pana, bhante, brahmaṃ puññan”ti?
“But what is divine merit?”
“Kappaṃ, ānanda, saggamhi modatīti—
“They rejoice in heaven for an eon, Ānanda.
Sukhā saṃghassa sāmaggī,
A Saṅgha in harmony is happy,
samaggānañca anuggaho;
as is support for those in harmony.
Samaggarato dhammaṭṭho,
Basing themselves in The Dharma,
yogakkhemā na dhaṃsati;
favoring harmony, they destroy no sanctuary.
Saṃghaṃ samaggaṃ katvāna,
After creating harmony in the Saṅgha,
kappaṃ saggamhi modatī”ti.
they rejoice in heaven for an eon.”
Aṅguttara Nikāya 10
Numbered Discourses 10
end of section [10..4.. - AN 10 vagga 4 Upāli: With Upāli]❧
“Upāli, it’s when a monk explains what is not The Dharma as The Dharma, and what is The Dharma as not The Dharma. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.
Ayaṃ kho, upāli, hetu ayaṃ paccayo, yena saṃghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti.
This is the cause, this is the reason why arguments, quarrels, and disputes arise in the Saṅgha, and the monks don’t live happily.”
AN 10.42 Paṭhamavivādamūla: Roots of Arguments (1st)
It’s when a monk explains what is not The Dharma as The Dharma, and what is The Dharma as not The Dharma. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One.
Imāni kho, upāli, dasa vivādamūlānī”ti.
These are the ten roots of arguments.”
AN 10.43 Dutiyavivādamūla: Roots of Arguments (2nd)
It’s when a monk explains what is not an offense as an offense, and what is an offense as not an offense. They explain a light offense as a serious offense, and a serious offense as a light offense. They explain an offense committed with corrupt intention as an offense not committed with corrupt intention, and an offense not committed with corrupt intention as an offense committed with corrupt intention. They explain an offense requiring rehabilitation as an offense not requiring rehabilitation, and an offense not requiring rehabilitation as an offense requiring rehabilitation. They explain an offense with redress as an offense without redress, and an offense without redress as an offense with redress.
Furthermore, a monk who wants to accuse another should check this:
‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
‘Am I very learned, remembering and keeping what I’ve learned? These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically?
Furthermore, in the royal harem there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that are not appropriate for a monk.
Then on the sabbath several Sakyan lay followers went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasathā”ti?
“Sakyans, do you observe the sabbath with its eight factors?”
“Appekadā mayaṃ, bhante, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāma, appekadā na upavasāmā”ti.
“Sir, sometimes we do, sometimes we don’t.”
“Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasatha.
“That’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.
Take a man who, for an honest day’s work, earns two dollars …
tayo kahāpaṇe nibbiseyya …
three dollars …
cattāro kahāpaṇe nibbiseyya …
four dollars …
pañca kahāpaṇe nibbiseyya …
five dollars …
cha kahāpaṇe nibbiseyya …
six dollars …
satta kahāpaṇe nibbiseyya …
seven dollars …
aṭṭha kahāpaṇe nibbiseyya …
eight dollars …
nava kahāpaṇe nibbiseyya …
nine dollars …
dasa kahāpaṇe nibbiseyya …
ten dollars …
vīsa kahāpaṇe nibbiseyya …
twenty dollars …
tiṃsa kahāpaṇe nibbiseyya …
thirty dollars …
cattārīsaṃ kahāpaṇe nibbiseyya …
forty dollars …
paññāsaṃ kahāpaṇe nibbiseyya …
fifty dollars …
kahāpaṇasataṃ nibbiseyya.
a hundred dollars.
Dakkho puriso uṭṭhānasampannoti alaṃvacanāyā”ti?
Is this enough to call him an expert and industrious man?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sakkā,
“What do you think, Sakyans?
api nu so puriso divase divase kahāpaṇasataṃ kahāpaṇasahassaṃ nibbisamāno laddhaṃ laddhaṃ nikkhipanto vassasatāyuko vassasatajīvī mahantaṃ bhogakkhandhaṃ adhigaccheyyā”ti?
Suppose that man earned a hundred or a thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sakkā,
“What do you think, Sakyans?
api nu so puriso bhogahetu bhoganidānaṃ bhogādhikaraṇaṃ ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhappaṭisaṃvedī vihareyyā”ti?
Would that man, on account of that wealth, experience perfect happiness for a single day or night, or even half a day or night?”
“But take one of my disciples who lives diligent, ardent, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years.
So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.
And they could become a once-returner or a non-returner, or guaranteed a stream-enterer.
Tiṭṭhantu, sakkā, dasa vassāni.
Let alone ten years,
Idha mama sāvako nava vassāni …
take one of my disciples who lives diligent, ardent, and resolute for nine years …
Let alone two days, take one of my disciples who lives diligent, ardent, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or guaranteed a stream-enterer.
Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasathā”ti.
It’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.”
Now at that time, after the meal, on return from alms-round, several monks sat together in the meeting hall. They were arguing, quarreling, and disputing, wounding each other with barbed words.
“Sir, after the meal, on return from alms-round, we sat together in the meeting hall, arguing, quarreling, and disputing, wounding each other with barbed words.”
Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. …
Yampi, bhikkhave, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā,
Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. …
Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. …
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmī’ti.
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often corrupted in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’
‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṅkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.”
AN 10.52 Sāriputta: With Sāriputta
52. Sāriputtasutta
52. With Sāriputta
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’
Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti:
Suppose that, upon checking, a monk knows this:
‘abhijjhālu bahulaṃ viharāmi … pe … asamāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, āvuso, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.”
AN 10.53 Ṭhiti: Stagnation
53. Ṭhitisutta
53. Stagnation
“Ṭhitimpāhaṃ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ.
“monks, I don’t praise stagnation in skillful Dharmas, let alone decline.
Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.
I praise growth in skillful Dharmas, not stagnation or decline.
Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi?
And how is there decline in skillful Dharmas, not stagnation or growth?
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti.
It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them.
Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ.
I call this decline in skillful Dharmas, not stagnation or growth.
Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.
This is how there’s decline in skillful Dharmas, not stagnation or growth.
Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi?
And how is there stagnation in skillful Dharmas, not decline or growth?
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti.
It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them.
Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ.
I call this stagnation in skillful Dharmas, not decline or growth.
Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.
This is how there’s stagnation in skillful Dharmas, not decline or growth.
Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni?
And how is there growth in skillful Dharmas, not stagnation or decline?
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti.
It’s when a monk has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them.
Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.
I call this growth in skillful Dharmas, not stagnation or decline.
Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.
This is how there’s growth in skillful Dharmas, not stagnation or decline.
No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—
If a monk isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.
‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often angry or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often undistractify-&-lucidifyd in samādhi or not?’
‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṅkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not undistractify-&-lucidifyd in samādhi.’ In order to give up those bad, unskillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to give up those bad, unskillful Dharmas, that monk should apply outstanding enthusiasm …
‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and undistractify-&-lucidifyd in samādhi.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.”
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘lābhī nu khomhi ajjhattaṃ cetosamathassa, na nu khomhi lābhī ajjhattaṃ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.
‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of dharmas or not?’
But suppose that, upon checking, a monk knows this:
‘na lābhī ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
‘I have neither serenity nor discernment.’ In order to get those skillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to get those skillful Dharmas, that person should apply outstanding enthusiasm …
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā?
“How did the Buddha define a person liable to decline?
Idhāvuso, bhikkhu assutañceva dhammaṃ na suṇāti, sutā cassa dhammā sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti.
It’s when a monk doesn’t get to hear a teaching they haven’t heard before. They forget those Dharmas they have heard. They don’t keep rehearsing the Dharmas they’ve already got to know. And they don’t come to understand what they haven’t understood before.
That’s how the Buddha defined a person liable to decline.
Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā?
And how did the Buddha define a person not liable to decline?
Idhāvuso, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti.
It’s when a monk gets to hear a teaching they haven’t heard before. They remember those Dharmas they have heard. They keep rehearsing the Dharmas they’ve already got to know. And they come to understand what they haven’t understood before.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it.
No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo:
But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for:
In the same way, checking is very helpful for a monk’s skillful Dharmas.
‘anabhijjhālu nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ dhammapāmojjassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ cetosamathassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṃvijjati nu kho me eso dhammo udāhu no’ti.
‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with The Dharma found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of dharmas found in me or not?’
Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
Suppose a checking monk doesn’t see any of these skillful Dharmas in themselves. In order to get them they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, āvuso, tena bhikkhunā sabbesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, they should apply outstanding enthusiasm to get those skillful Dharmas …
Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
Suppose a checking monk sees some of these skillful Dharmas in themselves, but doesn’t see others. Grounded on the skillful Dharmas they see, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to get the skillful Dharmas they don’t see.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā.
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Evamevaṃ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, grounded on the skillful Dharmas they see, they should apply outstanding enthusiasm to get those skillful Dharmas they don’t see.
But suppose a checking monk sees all of these skillful Dharmas in themselves. Grounded on all these skillful Dharmas they should practice meditation further to end the defilements.”
“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse.
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?”
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’
‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. undistractible-lucidity is their chief. rememberfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in the deathless. And nirvana is their final end.’
When questioned by wanderers who follow other paths, that’s how you should answer them.”
AN 10.59 Pabbajjā: Going Forth
59. Pabbajjāsutta
59. Going Forth
“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
“So you should train like this:
‘yathāpabbajjāparicitañca no cittaṃ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti;
‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful Dharmas will not occupy our minds.
aniccasaññāparicitañca no cittaṃ bhavissati, anattasaññāparicitañca no cittaṃ bhavissati, asubhasaññāparicitañca no cittaṃ bhavissati, ādīnavasaññāparicitañca no cittaṃ bhavissati, lokassa samañca visamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati, pahānasaññāparicitañca no cittaṃ bhavissati, virāgasaññāparicitañca no cittaṃ bhavissati, nirodhasaññāparicitañca no cittaṃ bhavissatī’ti—
Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is just and unjust in the world, our minds will be consolidated in that perception. Knowing about continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’
“Ānanda, if you were to recite to the monk Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.
The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, non-desire for all conditions, and rememberfulness of breathing.
It’s when a monk examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’
Iti imasmiṃ kāye ādīnavānupassī viharati.
And so they meditate observing drawbacks in this body.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, nirvana.’
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’
Ayaṃ vuccatānanda, nirodhasaññā. (7)
This is called the perception of cessation.
Katamā cānanda, sabbaloke anabhiratasaññā?
And what is the perception of dissatisfaction with the whole world?
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.
It’s when a monk lives giving up and not grasping on to the attraction and grasping to the world, the mental dedication, insistence, and underlying tendencies.
Ayaṃ vuccatānanda, sabbaloke anabhiratasaññā. (8)
This is called the perception of dissatisfaction with the whole world.
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā?
And what is the perception of non-desire for all conditions?
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, with their body straight, and establishes rememberfulness right there.
So satova assasati satova passasati.
Just rememberful, they breathe in. rememberful, they breathe out.
In this way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true Dharma. When the factor of not listening to the true Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.
evametissā avijjāya āhāro hoti, evañca pāripūri.
That’s the fuel for ignorance, and that’s how it’s fulfilled.
It’s like when the rain pours down on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
In the same way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true Dharma. When the factor of not listening to the true Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.
evametissā avijjāya āhāro hoti, evañca pāripūri.
That’s the fuel for ignorance, and that’s how it’s fulfilled.
Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that knowledge and freedom are fueled by something, they’re not unfueled.
Ko cāhāro vijjāvimuttiyā?
And what is the fuel for knowledge and freedom?
‘Satta bojjhaṅgā’tissa vacanīyaṃ.
You should say: ‘The seven awakening factors.’
Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre.
I say that the seven awakening factors are fueled by something, they’re not unfueled.
Ko cāhāro sattannaṃ bojjhaṅgānaṃ?
And what is the fuel for the seven awakening factors?
‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ.
You should say: ‘The four kinds of rememberfulness meditation.’
Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre.
I say that the four kinds of rememberfulness meditation are fueled by something, they’re not unfueled.
Ko cāhāro catunnaṃ satipaṭṭhānānaṃ?
And what is the fuel for the four kinds of rememberfulness meditation?
‘Tīṇi sucaritānī’tissa vacanīyaṃ.
You should say: ‘The three kinds of good conduct.’
Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni.
I say that the three kinds of good conduct are fueled by something, they’re not unfueled.
Ko cāhāro tiṇṇaṃ sucaritānaṃ?
And what is the fuel for the three kinds of good conduct?
‘Indriyasaṃvaro’tissa vacanīyaṃ.
You should say: ‘Sense restraint.’
Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that sense restraint is fueled by something, it’s not unfueled.
Ko cāhāro indriyasaṃvarassa?
And what is the fuel for sense restraint?
‘Satisampajaññan’tissa vacanīyaṃ.
You should say: ‘rememberfulness and lucid-discerning.’
Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that rememberfulness and lucid-discerning is fueled by something, it’s not unfueled.
Ko cāhāro satisampajaññassa?
And what is the fuel for rememberfulness and lucid-discerning?
‘Yonisomanasikāro’tissa vacanīyaṃ.
You should say: ‘Proper attention.’
Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that proper attention is fueled by something, it’s not unfueled.
Ko cāhāro yonisomanasikārassa?
And what is the fuel for proper attention?
‘Saddhā’tissa vacanīyaṃ.
You should say: ‘Faith.’
Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that faith is fueled by something, it’s not unfueled.
Ko cāhāro saddhāya?
And what is the fuel for faith?
‘Saddhammassavanan’tissa vacanīyaṃ.
You should say: ‘Listening to the true Dharma.’
Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that listening to the true Dharma is fueled by something, it’s not unfueled.
Ko cāhāro saddhammassavanassa?
And what is the fuel for listening to the true Dharma?
In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
In the same way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
“monks, it is said that no first point of craving for continued existence is evident, before which there was no craving for continued existence, and afterwards it came to be.
Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti.
And yet it is evident that there is a specific condition for craving for continued existence.
Bhavataṇhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that craving for continued existence is fueled by something, it’s not unfueled.
Ko cāhāro bhavataṇhāya?
And what is the fuel for craving for continued existence?
‘Avijjā’tissa vacanīyaṃ.
You should say: ‘Ignorance.’
Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that ignorance is fueled by something, it’s not unfueled.
Ko cāhāro avijjāya?
And what is the fuel for ignorance?
‘Pañca nīvaraṇā’tissa vacanīyaṃ.
You should say: ‘The five hindrances.’
Pañca nīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre.
I say that the five hindrances are fueled by something, they’re not unfueled.
Ko cāhāro pañcannaṃ nīvaraṇānaṃ?
And what is the fuel for the five hindrances?
‘Tīṇi duccaritānī’tissa vacanīyaṃ.
You should say: ‘The three kinds of misconduct.’
Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni.
I say that the three kinds of misconduct are fueled by something, they’re not unfueled.
Ko cāhāro tiṇṇannaṃ duccaritānaṃ?
And what is the fuel for the three kinds of misconduct?
‘Indriyaasaṃvaro’tissa vacanīyaṃ.
You should say: ‘Lack of sense restraint.’
Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that lack of sense restraint is fueled by something, it’s not unfueled.
Ko cāhāro indriyaasaṃvarassa?
And what is the fuel for lack of sense restraint?
‘Asatāsampajaññan’tissa vacanīyaṃ.
You should say: ‘Lack of rememberfulness and lucid-discerning.’
Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that lack of rememberfulness and lucid-discerning is fueled by something, it’s not unfueled.
Ko cāhāro asatā sampajaññassa?
And what is the fuel for lack of rememberfulness and lucid-discerning?
‘Ayonisomanasikāro’tissa vacanīyaṃ.
You should say: ‘Improper attention.’
Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that improper attention is fueled by something, it’s not unfueled.
Ko cāhāro ayonisomanasikārassa?
And what is the fuel for improper attention?
‘Assaddhiyan’tissa vacanīyaṃ.
You should say: ‘Lack of faith.’
Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that lack of faith is fueled by something, it’s not unfueled.
Ko cāhāro assaddhiyassa?
And what is the fuel for lack of faith?
‘Assaddhammassavanan’tissa vacanīyaṃ.
You should say: ‘Listening to an untrue Dharma.’
Assaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that listening to an untrue Dharma is fueled by something, it’s not unfueled.
Ko cāhāro assaddhammassavanassa?
And what is the fuel for listening to an untrue Dharma?
In this way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue Dharma. When the factor of listening to an untrue Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
In the same way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue Dharma. When the factor of listening to an untrue Dharma is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of rememberfulness and lucid-discerning … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ … pe …
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti … pe …
In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true Dharma. When the factor of listening to the true Dharma is fulfilled, it fulfills the factor of faith … proper attention … rememberfulness and lucid-discerning … sense restraint …the three kinds of good conduct … the four kinds of rememberfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.
Of those who are accomplished in view, five conclude their path in this realm, and five conclude their path after leaving this realm behind.
Katamesaṃ pañcannaṃ idha niṭṭhā?
Which five conclude their path in this realm?
Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā—
The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life.
imesaṃ pañcannaṃ idha niṭṭhā.
These five conclude their path in this realm.
Katamesaṃ pañcannaṃ idha vihāya niṭṭhā?
Which five conclude their path after leaving this realm behind?
The one who is nirvana'd in-between one life and the next, the one who is nirvana'd upon landing, the one who is nirvana'd without extra effort, the one who is nirvana'd with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.
imesaṃ pañcannaṃ idha vihāya niṭṭhā.
These five conclude their path after leaving this realm behind.
Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā.
All those who have come to a conclusion about me are accomplished in view.
Of those who are accomplished in view, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”
AN 10.64 Aveccappasanna: Experiential Confidence
64. Aveccappasannasutta
64. Experiential Confidence
“Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā.
“monks, all those who have experiential confidence in me have entered the stream.
Of those who have entered the stream, five conclude their path in this realm, and five conclude their path after leaving this realm behind.
Katamesaṃ pañcannaṃ idha niṭṭhā?
Which five conclude their path in this realm?
Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā—
The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life.
imesaṃ pañcannaṃ idha niṭṭhā.
These five conclude their path in this realm.
Katamesaṃ pañcannaṃ idha vihāya niṭṭhā?
Which five conclude their path after leaving this realm behind?
The one who is nirvana'd in-between one life and the next, the one who is nirvana'd upon landing, the one who is nirvana'd without extra effort, the one who is nirvana'd with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm.
imesaṃ pañcannaṃ idha vihāya niṭṭhā.
These five conclude their path after leaving this realm behind.
Ye keci, bhikkhave, mayi aveccappasannā sabbe te sotāpannā.
All those who have experiential confidence in me have entered the stream.
Of those who have entered the stream, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”
Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you.
Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ.
When there is rebirth, this is the kind of suffering you can expect.
Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ—
When there is no rebirth, you can expect this kind of happiness.
na sītaṃ na uṇhaṃ na jighacchā na pipāsā na uccāro na passāvo na aggisamphasso na daṇḍasamphasso na satthasamphasso ñātīpi mittāpi saṅgamma samāgamma na rosenti.
No cold, heat, hunger, thirst, defecation, or urination. No contact with fire, clubs, or knives. And relatives and friends don’t get together and annoy you.
Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhan”ti.
When there is no rebirth, this is the kind of happiness you can expect.”
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kosalans named Naḷakapāna.
Tatra sudaṃ bhagavā naḷakapāne viharati palāsavane.
There the Buddha stayed near Naḷakapāna in the parrot tree grove.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the monks with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:
“Vigatathinamiddho kho, sāriputta, bhikkhusaṃgho.
“Sāriputta, the Saṅgha of monks is rid of dullness and drowsiness.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the monks with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:
“Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho.
“Sāriputta, the Saṅgha of monks is rid of dullness and drowsiness.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful Dharmas
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is negligent when it comes to skillful Dharmas
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is negligent when it comes to skillful Dharmas
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the Dharmas, examine their meaning, or practice accordingly, and is negligent when it comes to skillful Dharmas
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the Dharmas, examines their meaning, and practices accordingly, and is diligent when it comes to skillful Dharmas
Now at that time, after the meal, on return from alms-round, several monks sat together in the meeting hall. They engaged in all kinds of unworthy talk, such as
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
“monks, it is not appropriate for you people of good families who have gone forth in faith from the lay life to homelessness to engage in these kinds of unworthy talk.
Talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
monks, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, how much more so the wanderers who follow other paths.”
AN 10.70 Dutiyakathāvatthu: Topics of Discussion (2nd)
Now at that time, after the meal, on return from alms-round, several monks sat together in the meeting hall.
rājakathaṃ corakathaṃ mahāmattakathaṃ … pe … itibhavābhavakathaṃ iti vāti.
They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and nations; talk about women and heroes; street talk and well talk; talk about the departed; miscellaneous talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā hoti.
A monk personally is accomplished in the knowledge and vision of freedom, and speaks to the monks on being accomplished in the knowledge and vision of freedom.
“monks, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (1)
A monk might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.
A monk might wish: ‘May I receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘yesāhaṃ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (3)
A monk might wish: ‘May the services of those whose robes, alms-food, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …
A monk might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …
A monk might wish: ‘May I be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts …
A monk might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṃ, na ca maṃ aratirati saheyya, uppannaṃ aratiratiṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (7)
A monk might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravo saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (8)
A monk might wish: ‘May I prevail over fear and terror, and may fear and terror not prevail over me. May I live having mastered fear and terror whenever they arise.’ So let them fulfill their precepts …
A monk might wish: ‘May I get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …
A monk might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect jhāna, be endowed with discernment, and frequent empty huts.
‘Live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof, together with several well-known senior disciples.
āyasmatā ca cālena, āyasmatā ca upacālena, āyasmatā ca kukkuṭena, āyasmatā ca kaḷimbhena, āyasmatā ca nikaṭena, āyasmatā ca kaṭissahena;
They included Venerables Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, Kaṭissaṅga,
aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.
Now at that time several well-known Licchavis plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they made a dreadful racket.
“These several well-known Licchavis have plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they’re making a dreadful racket.
Saddakaṇṭakā kho pana jhānā vuttā bhagavatā.
But the Buddha has said that sound is a thorn to jhāna.
Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reflection hinder good qualities. Wrong practice hinders heaven.
Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Wanting to listen and ask questions nourishes wisdom. Commitment and reflection nourish good qualities. Right practice nourishes heaven.
He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out.
Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:
“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ.
“Sir, Ānanda, how on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
But my uncle Isidatta was not celibate; he lived content with his wife.
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.
When he passed away the Buddha declared that he was also a once-returner, who was reborn in the company of the Joyful Gods.
Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?
How on earth are we supposed to understand The Dharma taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination.
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.
So both individuals were lacking in one respect.”
end of section [10.75 - AN 10.75 Migasālā: With Migasālā]❧
AN 10.76 Tayodhamma: Three Things
76. Tayodhammasutta
76. Three Things
“Tayome, bhikkhave, dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya.
“monks, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and The Dharma and training proclaimed by the Realized One would not shine in the world.
Katame tayo?
What three?
Jāti ca, jarā ca, maraṇañca—
Rebirth, old age, and death.
ime kho, bhikkhave, tayo dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya.
If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and The Dharma and training proclaimed by the Realized One would not shine in the world.
Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṃvijjanti tasmā tathāgato loke uppajjati arahaṃ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.
But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and The Dharma and training proclaimed by the Realized One shines in the world.
Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
After giving up three things you can give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātī”ti?
“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”
“Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṃ dhammadesanā paṭibhāti.
“Puṇṇiya, when a monk has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṃ tathāgataṃ dhammadesanā paṭibhāti.
But when a monk has faith and approaches, the Realized One feels inspired to teach.
Saddho ca, puṇṇiya, bhikkhu hoti upasaṅkamitā ca, no ca payirupāsitā … pe …
When a monk has faith and approaches, but doesn’t pay homage …
payirupāsitā ca, no ca paripucchitā …
they pay homage, but don’t ask questions …
paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti …
they ask questions, but don’t lend an ear …
ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti …
they lend an ear, but don’t remember The Dharma they’ve heard …
sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati …
they remember The Dharma they’ve heard, but don’t reflect on the meaning of the Dharmas they’ve remembered …
dhātānañca dhammānaṃ atthaṃ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti …
they reflect on the meaning of the Dharmas they’ve remembered, but, having understood the meaning and The Dharma, they don’t practice accordingly …
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā …
they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ, neva tāva tathāgataṃ dhammadesanā paṭibhāti.
They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.
Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ—
But when a monk has faith, approaches, pays homage, asks questions, lends an ear, remembers the Dharmas, reflects on the meaning, practices accordingly, has a good voice, and encourages their spiritual companions,
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the jhānas, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’
‘I enter and emerge from the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’
They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the jhānas, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the jhānas, and is skilled in attainments, in the minds of others, and in the ways of another’s mind.
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’
‘This venerable overestimates themselves and takes that to be the truth. They perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved.
Adhimānena aññaṃ byākaroti—
And they declare enlightenment out of overestimation:
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
‘Why does this venerable overestimate themselves and take that to be the truth? Why do they perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved?
Adhimānena aññaṃ byākaroti—
And why do they declare enlightenment out of overestimation:
“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’
‘This venerable is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”
❧
AN 10.87 Nappiya: Disciplinary Issues
87. Nappiyasutta
87. Disciplinary Issues
Tatra kho bhagavā kālaṅkataṃ bhikkhuṃ ārabbha bhikkhū āmantesi:
There the Buddha addressed the monks concerning the monk Kalandaka:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī.
“Firstly, a monk raises disciplinary issues and doesn’t praise the settlement of disciplinary issues.
Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (1)
This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity.
Puna caparaṃ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī.
Furthermore, a monk doesn’t want to train, and doesn’t praise taking up the training. …
Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (2)
Puna caparaṃ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī.
Furthermore, a monk has bad desires, and doesn’t praise getting rid of desires. …
Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (3)
Puna caparaṃ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī.
Furthermore, a monk gets angry, and doesn’t praise getting rid of anger. …
Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (4)
Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī.
Furthermore, a monk denigrates others, and doesn’t praise getting rid of denigration. …
Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (5)
Puna caparaṃ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī.
Furthermore, a monk is devious, and doesn’t praise getting rid of deviousness. …
Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (6)
Puna caparaṃ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī.
Furthermore, a monk is deceitful, and doesn’t praise getting rid of deceitfulness. …
Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (7)
Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī.
Furthermore, a monk doesn’t pay attention to the Dharmas, and doesn’t praise attending to the Dharmas. …
Yampi, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (8)
Puna caparaṃ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī.
Furthermore, a monk is not in retreat, and doesn’t praise retreat. …
Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (9)
Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī.
Furthermore, a monk is inhospitable to their spiritual companions, and doesn’t praise hospitality.
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. (10)
This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity.
‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṃ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṃ bhojenti na ca ājānīyaparimajjanaṃ parimajjanti.
‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming.
‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming.
‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them.
Taṃ kissa hetu?
Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī”ti.
Because their sensible spiritual companions see that they’ve given up those bad unskillful Dharmas.”
end of section [10.87 - AN 10.87 Nappiya: Disciplinary Issues]❧
AN 10.88 Akkosaka: An Abuser
88. Akkosakasutta
88. An Abuser
“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ ṭhānametaṃ avakāso yaṃ so dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.
“monks, any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.
They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities, or live the spiritual life dissatisfied, or commit a corrupt offence, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyyā”ti.
Any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.”
The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out.
So sudaṃ kadalipattesu seti macchova visagilito.
He just laid down on banana leaves like a poisoned fish.
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it.
Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo.
By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell.
Furthermore, the mind of a monk with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences.
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. (10)
And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two.
This pleasure seeker may be criticized on this one ground, and praised on these two.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one.
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds.
This pleasure seeker may be praised on these four grounds.
Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ.
These are the ten pleasure seekers found in the world.
Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.
The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Evamevaṃ kho, gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti.
In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”
end of section [10.91 - AN 10.91 Kāmabhogī: Pleasure Seekers]❧
“Householder, when a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā … pe … buddho bhagavā’ti;
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, awakened, blessed.’
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
And a noble-one's-disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
These are the four factors of stream-entry that they have.
That is how this entire mass of suffering originates.
avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …
When ignorance fades away and ceases with nothing left over, co-doings cease. When co-doings cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
When a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.
Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ.
They saw Anāthapiṇḍika coming off in the distance,
Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
Then, not long after Anāthapiṇḍika had left, the Buddha addressed the monks:
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā”ti.
“monks, even a monk who has ordained for a hundred years in this Dharma and training would legitimately and completely refute those wanderers who follow other paths just as the householder Anāthapiṇḍika did.”
end of section [10.93 - AN 10.93 Kiṃdiṭṭhika: What Is Your View?]❧
Then he went to the monastery of the wanderers who follow other paths.
Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.
Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.
“Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those self-mortifiers who live rough?”
“No, sirs, the ascetic Gotama does not criticize all forms of mortification. Nor does he categorically condemn and denounce those self-mortifiers who live rough.
When being liberated with certain kinds of freedom, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t be liberated with those kinds of freedom.
When being liberated with certain kinds of freedom, unskillful Dharmas decline while skillful Dharmas grow. I say that you should be liberated with those kinds of freedom.”
After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Then, not long after Vajjiyamāhita had left, the Buddha addressed the monks:
“yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā”ti.
“monks, even a monk who for a long time has had little dust in their eye in this Dharma and training would legitimately and completely refute those wanderers who follow other paths just as the householder Vajjiyamāhita did.”
end of section [10.94 - AN 10.94 Vajjiyamāhita: With Vajjiyamāhita]❧
“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
But the Realized One knows that whoever’s released from the world—in the past, future, or present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of rememberfulness meditation. And they have truly developed the seven awakening factors.
I know and see the scope of convictions, the scope of grounds for views, dedication to views, obsession with views, the origin of views, and the uprooting of views.
“monks, a monk with ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
A monk with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
“monks, a senior monk with ten qualities lives comfortably in whatever region they live.
Katamehi dasahi?
What ten?
Thero hoti rattaññū cirapabbajito,
They are senior and have long gone forth.
sīlavā hoti … pe …
They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
samādāya sikkhati sikkhāpadesu, bahussuto hoti … pe …
They’re very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements.
“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When they see a sight with their eyes, they don’t get caught up in the features and details.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ … pe ….
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. …” …
“Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a monk enters and remains in the dimension of infinite space.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a monk enters and remains in the dimension of infinite consciousness. …” …
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …
“Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.
Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?
Isn’t this state better than what they had before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti.
“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal.
Iṅgha tvaṃ, upāli, saṅghe viharāhi.
Come on, Upāli, stay with the Saṅgha.
Saṅghe te viharato phāsu bhavissatī”ti.
If you stay with the Saṅgha you’ll be comfortable.”
end of section [10.99 - AN 10.99 Upāli: With Upāli]❧
Their deeds and behavior are always consistent with the precepts. They’re content, kind-hearted, and humble. They want to train. They use the necessities of life after reflecting on their purpose. They’re energetic.
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They recollect their many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right rememberfulness. Right rememberfulness gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.
Evaṃ kho, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā”ti.
That’s how relying on the right way leads to success, not failure.”
“monks, consider a person who has wrong view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom.
yañca kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.
In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom.
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taṃ kissa hetu?
Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā.
Because their view is bad.
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
Consider a person who has right view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, rememberfulness, undistractible-lucidity, knowledge, and freedom.
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-doings all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right rememberfulness. Right rememberfulness gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.”
AN 10.106 Nijjara: Wearing Away
106. Nijjarasutta
106. Wearing Away
“Dasayimāni, bhikkhave, nijjaravatthūni.
“monks, there are these ten grounds for wearing away.
Tañca kho etaṃ, bhikkhave, dhovanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
But that washing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
I will teach a noble washing that leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
This is the noble washing that leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”
I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”
I will teach a noble emetic that works without fail. Relying on that emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
This is the noble emetic that works without fail. Relying on this emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.”
“monk, it’s when a monk has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
An adept's right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa asekhiyā dhammā”ti.
These are the ten qualities of an adept.”
Aṅguttara Nikāya 10
Numbered Discourses 10
end of section [10..11.. - AN 10 vagga 11 Samaṇasaññā: Perceptions for Ascetics]❧
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§ – AN 10 vagga 12 Paccorohaṇi: The Ceremony of Descent
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, dhammo ca attho ca.
These are called good dharmas with good results.
‘Adhammo ca, bhikkhave, veditabbo anattho ca;
‘You should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.
And you should know good dharmas with good results.
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Yes, reverend,” said those monks, approving and agreeing with what Ānanda said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.
“Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber.
Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti:
That night they rise three times and worship the fire with joined palms:
‘paccorohāma bhavantaṃ, paccorohāma bhavantan’ti.
‘We descend, lord! We descend, lord!’
Bahukena ca sappitelanavanītena aggiṃ santappenti.
And they serve the fire with abundant ghee, oil, and butter.
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.
And when the night has passed they serve the brahmins with a variety of delicious foods.
And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the noble one.
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right rememberfulness. Right rememberfulness gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.”
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī”ti.
These ten things, when developed and cultivated, lead to the ending of defilements.”
Aṅguttara Nikāya 10
Numbered Discourses 10
end of section [10..12.. - AN 10 vagga 12 Paccorohaṇi: The Ceremony of Descent]❧
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā parisuddhā pariyodātā, nāññatra sugatavinayā”ti.
These ten things are not purified and cleansed apart from the Holy One’s training.”
“monks, these ten things don’t arise apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
These are the ten things that don’t arise apart from the Holy One’s training.”
“monks, these ten things are not very fruitful and beneficial apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā”ti.
These are the ten things that are not very fruitful and beneficial apart from the Holy One’s training.”
“monks, these ten things don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
“monks, these ten things don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
These are the ten things that don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.”
“monks, these ten things don’t arise to be developed and cultivated apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
“monks, these ten things when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
“monks, these ten things when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
These are the ten things that when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”
“monks, these ten things when developed and cultivated don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.
Katame dasa?
What ten?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
These are the ten things that when developed and cultivated don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana apart from the Holy One’s training.”
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ime kho, bhikkhave, dasa sammattā”ti.
These are the ten right ways.”
Aṅguttara Nikāya 10
Numbered Discourses 10
end of section [10..13.. - AN 10 vagga 13 Parisuddha: Purified]❧
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
idaṃ vuccati, bhikkhave, sādhū”ti.
This is called what is good.”
AN 10.135 Ariyadhamma: The Dharma of the Noble Ones
This is called what is not The Dharma of the noble ones.
Katamo ca, bhikkhave, ariyo dhammo?
And what is The Dharma of the noble ones?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, ariyo dhammo”ti.
This is called The Dharma of the noble ones.”
AN 10.136 Akusala: Unskillful
136. Akusalasutta
136. Unskillful
“Akusalañca vo, bhikkhave, desessāmi kusalañca.
“I will teach you the skillful and the unskillful …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
idaṃ vuccati, bhikkhave, kusalan”ti.
This is called the skillful.”
AN 10.137 Attha: Beneficial
137. Atthasutta
137. Beneficial
“Atthañca vo, bhikkhave, desessāmi anatthañca.
“I will teach you the beneficial and the harmful. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, attho”ti.
This is called the beneficial.”
AN 10.138 Dhamma: The Dharma
138. Dhammasutta
138. The Dharma
“Dhammañca vo, bhikkhave, desessāmi adhammañca.
“I will teach you what is The Dharma and what is not The Dharma. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
This is called the dharma that leads to accumulation.
Katamo ca, bhikkhave, apacayagāmī dhammo?
And what is the dharma that leads to dispersal?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, apacayagāmī dhammo”ti.
This is called the dharma that leads to dispersal.”
And what is the dharma whose outcome is happiness?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
This is called the dharma that results in suffering.
Katamo ca, bhikkhave, sukhavipāko dhammo?
And what dharma results in happiness?
Sammādiṭṭhi … pe … sammāvimutti—
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sukhavipāko dhammo”ti.
This is called the dharma that results in happiness.”
Aṅguttara Nikāya 10
Numbered Discourses 10
end of section [10..14.. - AN 10 vagga 14 Sādhu: Good]❧
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, saddhammo”ti.
This is called the true Dharma.”
AN 10.148 Sappurisadhamma: The Dharma of the Good Persons
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sappurisadhammo”ti.
This is The Dharma of the good persons.”
AN 10.149 Uppādetabba: Should Be Activated
149. Uppādetabbasutta
149. Should Be Activated
“Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca.
“I will teach you the dharma to activate and the dharma not to activate. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, uppādetabbo dhammo”ti.
This is called the dharma to activate.”
AN 10.150 Āsevitabba: Should Be Cultivated
150. Āsevitabbasutta
150. Should Be Cultivated
“Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi na āsevitabbañca.
“I will teach you the dharma to cultivate and the dharma not to cultivate. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, āsevitabbo dhammo”ti.
This is called the dharma to cultivate.”
AN 10.151 Bhāvetabba: Should Be Developed
151. Bhāvetabbasutta
151. Should Be Developed
“Bhāvetabbañca vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca.
“I will teach you the dharma to develop and the dharma not to develop. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo”ti.
This is called the dharma to develop.”
AN 10.152 Bahulīkātabba: Should Be Made Much Of
152. Bahulīkātabbasutta
152. Should Be Made Much Of
“Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca.
“I will teach you the dharma to make much of and the dharma not to make much of. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo”ti.
This is called the dharma to make much of.”
AN 10.153 Anussaritabba: Should Be Recollected
153. Anussaritabbasutta
153. Should Be Recollected
“Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi na anussaritabbañca.
“I will teach you the dharma to recollect and the dharma not to recollect. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti.
This is called the dharma to recollect.”
AN 10.154 Sacchikātabba: Should Be Realized
154. Sacchikātabbasutta
154. Should Be Realized
“Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca.
“I will teach you the dharma to realize and the dharma not to realize. …
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo”ti.
This is called the dharma to realize.”
Aṅguttara Nikāya 10
Numbered Discourses 10
end of section [10..15.. - AN 10 vagga 15 Ariya: The Noble Path]❧
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha.
“Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber.
Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti:
That night they rise three times and worship the fire with joined palms:
‘paccorohāma bhavantaṃ, paccorohāma bhavantan’ti.
‘We descend, lord! We descend, lord!’
Bahukena ca sappitelanavanītena aggiṃ santappenti.
And they serve the fire with abundant ghee, oil, and butter.
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti.
And when the night has passed they serve the brahmins with a variety of delicious foods.
And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the noble one.
Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
ayaṃ vuccati, bhikkhave, dhammo ca attho ca.
These are called good dharmas with good results.
‘Adhammo ca, bhikkhave, veditabbo anattho ca;
‘You should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.
And you should know good dharmas with good results.
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Yes, reverend,” said those monks, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
“Sir, I believe in the purity advocated by the western brahmins draped with moss who carry pitchers, serve the sacred flame, and undistractify-&-lucidify themselves in water.”
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with The Dharma or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.
It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
“Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in hell.
Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.
There they survive feeding on the food of the hell beings.
Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.
The conditions there are wrong, so the gift does not aid the one who lives there.
Idha pana, brāhmaṇa, ekacco pāṇātipātī … pe … micchādiṭṭhiko hoti.
Take someone else who kills living creatures … and has wrong view.
So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati.
When their body breaks up, after death, they’re reborn in the animal realm.
Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.
There they survive feeding on the food of the beings in the animal realm.
Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.
The conditions there too are wrong, so the gift does not aid the one who lives there.
Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have right view.
So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the human realm.
Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati.
There they survive feeding on human food.
Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.
The conditions there too are wrong, so the gift does not aid the one who lives there.
Take someone else who kills living creatures … and has wrong view.
So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in the ghost realm.
Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati.
There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here.
Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
idaṃ vuccati, bhikkhave, sādhū”ti.
This is called what is good.”
AN 10.179 Ariyadhamma: The Dharma of the Noble Ones
They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.
You should not associate with a person who has these ten qualities.
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
They lie. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with The Dharma or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. (3)
They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Take a certain person who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
So na saṃsappati kāyena, na saṃsappati vācāya, na saṃsappati manasā.
in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Kāmesumicchācārī hoti, yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. (3)
They commit sexual misconduct. They have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sex with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness:
‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
They indulge in talking nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with The Dharma or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Micchādiṭṭhiko hoti, viparītadassano:
They have wrong view. Their perspective is distorted:
‘natthi dinnaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. (10)
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. (3)
They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on dharma, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Sammādiṭṭhiko hoti aviparītadassano:
They have right view, an undistorted perspective:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. (10)
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …”
That noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:
They understand:
‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ, etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ. Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatī’ti.
‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
daharatagge ce so ayaṃ kumāro mettaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā”ti?
Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?”
“No hetaṃ, bhante”.
“No, sir.”
“Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā”ti?
“Not doing any bad deed, would they still experience any suffering?”
In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So evaṃ pajānāti:
They understand:
‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ, etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ. Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati na taṃ tatrāvatiṭṭhatī’ti.
‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
daharatagge ce so ayaṃ kumāro upekkhaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā”ti?
Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?”
“No hetaṃ, bhante”.
“No, sir.”
“Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā”ti?
“Not doing any bad deed, would they still experience any suffering?”
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“non-Dharmic and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Dharmic and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
That’s how non-Dharmic and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
That’s how Dharmic and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view.
“Someone with twenty qualities is cast down to hell.
Katamehi vīsatiyā?
What twenty?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti;
They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti;
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti;
attanā ca musāvādī hoti, parañca musāvāde samādapeti;
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti;
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti;
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti;
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti;
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti;
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti—
Someone with twenty qualities is raised up to heaven.
Katamehi vīsatiyā?
What twenty?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti;
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti;
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti;
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti;
“Someone with thirty qualities is cast down to hell.
Katamehi tiṃsāya?
What thirty?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti;
They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. And they approve of these things.
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti;
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti;
attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti;
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti;
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti;
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti;
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti;
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti;
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti—
Someone with thirty qualities is raised up to heaven.
Katamehi tiṃsāya?
What thirty?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti;
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. And they approve of these things.
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti;
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti;
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti;
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti;
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti;
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti;
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti;
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti;
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti—
“Someone with forty qualities is cast down to hell.
Katamehi cattārīsāya?
What forty?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati;
They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things.
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati;
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati;
attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati;
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati;
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati;
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati;
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati;
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati;
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati—
Someone with forty qualities is raised up to heaven.
Katamehi cattārīsāya?
What forty?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati;
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things.
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati;
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati;
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati;
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati;
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati;
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati;
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati;
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati;
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati—
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.
For insight into greed, these ten things should be developed.”
The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse.
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.
For insight into greed, these ten things should be developed.”
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.
For insight into greed, these ten things should be developed.”
Aṅguttara Nikāya
Aṅguttara Nikāya
The Book of the Tens
The Book of the Tens
240–266.
240–266.
“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these ten things are to be developed.”
“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these ten things are to be developed.”
Aṅguttara Nikāya
Aṅguttara Nikāya
The Book of the Tens
The Book of the Tens
267–746.
267–746.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these ten things are to be developed.”
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these ten things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
