4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸AN‍AN 10📇 → AN 10    🔝   

AN 10 has 23 vaggas, 746 suttas

AN 10 – AN 10 all suttas
AN 10..1.. - AN 10 vagga 1 Ānisaṃsa: Benefits
AN 10..2.. - AN 10 vagga 2 Nātha: A Protector
AN 10..3.. - AN 10 vagga 3 Mahā: The Great Chapter
AN 10..4.. - AN 10 vagga 4 Upāli: With Upāli
AN 10..5.. - AN 10 vagga 5 Akkosa: Abuse
AN 10..6.. - AN 10 vagga 6 Sacitta: Your Own Mind
AN 10..7.. - AN 10 vagga 7 Yamaka: Pairs
AN 10..8.. - AN 10 vagga 8 Ākaṅkha: If You Want
AN 10..9.. - AN 10 vagga 9 Thera: Senior monks
AN 10..10.. - AN 10 vagga 10 Upāli: With Upāli
AN 10..11.. - AN 10 vagga 11 Samaṇasaññā: Perceptions for Ascetics
AN 10..12.. - AN 10 vagga 12 Paccorohaṇi: The Ceremony of Descent
AN 10..13.. - AN 10 vagga 13 Parisuddha: Purified
AN 10..14.. - AN 10 vagga 14 Sādhu: Good
AN 10..15.. - AN 10 vagga 15 Ariya: The Noble Path
AN 10..16.. - AN 10 vagga 16 Puggala: Persons
AN 10..17.. - AN 10 vagga 17 Jāṇussoṇi: With Jāṇussoṇī
AN 10..18.. - AN 10 vagga 18 Sādhu: Good
AN 10..19.. - AN 10 vagga 19 Ariyamagga: The Noble Path
AN 10..20.. - AN 10 vagga 20 Aparapuggala: Another Chapter on Persons
AN 10..21.. - AN 10 vagga 21 Karajakāya: The Body Born of Deeds
AN 10..22.. - AN 10 vagga 22 Sāmañña: Similarity
AN 10..23.. - AN 10 vagga 23 Rāgapeyyāla: Abbreviated Texts Beginning With Greed

detailed TOC

 AN 10 – AN 10 all suttas
AN 10..1.. - AN 10 vagga 1 Ānisaṃsa: Benefits
    AN 10.1 - AN 10.1 Kimatthiya: What’s the Purpose?
    AN 10.2 - AN 10.2 Cetanākaraṇīya: Making a Wish
    AN 10.3 - AN 10.3 Paṭhamaupanisa: Vital Conditions (1st)
    AN 10.4 - AN 10.4 Dutiyaupanisa: Vital Conditions (2nd)
    AN 10.5 - AN 10.5 Tatiyaupanisa: Vital Conditions (3rd)
    AN 10.6 - AN 10.6 Samādhi: undistractible-lucidity
    AN 10.7 - AN 10.7 Sāriputta: Sāriputta
    AN 10.8 - AN 10.8 Jhāna: Inspiring All Around: the jhānas
    AN 10.9 - AN 10.9 Santavimokkha: Inspiring All Around: the Peaceful Liberations
    AN 10.10 - AN 10.10 Vijjā: Inspiring All Around: the Three Knowledges
AN 10..2.. - AN 10 vagga 2 Nātha: A Protector
    AN 10.11 - AN 10.11 Senāsana: Lodgings
    AN 10.12 - AN 10.12 Pañcaṅga: Five Factors
    AN 10.13 - AN 10.13 Saṃyojana: Fetters
    AN 10.14 - AN 10.14 Cetokhila: Emotional Barrenness
    AN 10.15 - AN 10.15 Appamāda: assiduity
    AN 10.16 - AN 10.16 Āhuneyya: Worthy of Offerings Dedicated to the Gods
    AN 10.17 - AN 10.17 Paṭhamanātha: A Protector (1st)
    AN 10.18 - AN 10.18 Dutiyanātha: A Protector (2nd)
    AN 10.19 - AN 10.19 Paṭhamaariyāvāsa: Abodes of the Noble Ones (1st)
    AN 10.20 - AN 10.20 Dutiyaariyāvāsa: Abodes of the Noble Ones (2nd)
AN 10..3.. - AN 10 vagga 3 Mahā: The Great Chapter
    AN 10.21 - AN 10.21 Sīhanāda: The Lion’s Roar
    AN 10.22 - AN 10.22 Adhivuttipada: Hypotheses
    AN 10.23 - AN 10.23 Kāya: Body
    AN 10.24 - AN 10.24 Mahācunda: By Mahācunda
    AN 10.25 - AN 10.25 Kasiṇa: Meditation on Universals
    AN 10.26 - AN 10.26 Kāḷī: With Kāḷī
    AN 10.27 - AN 10.27 Paṭhamamahāpañhā: The Great Questions (1st)
    AN 10.28 - AN 10.28 Dutiyamahāpañhā: The Great Questions (2nd)
    AN 10.29 - AN 10.29 Paṭhamakosala: Kosala (1st)
    AN 10.30 - AN 10.30 Dutiyakosala: Kosala (2nd)
AN 10..4.. - AN 10 vagga 4 Upāli: With Upāli
    AN 10.31 - AN 10.31 Upāli: With Upāli
    AN 10.32 - AN 10.32 Pātimokkhaṭṭhapanā: Suspending the Recitation of the Monastic Code
    AN 10.33 - AN 10.33 Ubbāhikā: A Judge
    AN 10.34 - AN 10.34 Upasampadā: Full Ordination
    AN 10.35 - AN 10.35 Nissaya: Dependence
    AN 10.36 - AN 10.36 Sāmaṇera: A Novice
    AN 10.37 - AN 10.37 Saṅghabheda: Schism in the Saṅgha
    AN 10.38 - AN 10.38 Saṅghasāmaggī: Harmony in the Saṅgha
    AN 10.39 - AN 10.39 Paṭhamaānanda: With Ānanda (1st)
    AN 10.40 - AN 10.40 Dutiyaānanda: With Ānanda (2nd)
AN 10..5.. - AN 10 vagga 5 Akkosa: Abuse
    AN 10.41 - AN 10.41 Vivāda: Arguments
    AN 10.42 - AN 10.42 Paṭhamavivādamūla: Roots of Arguments (1st)
    AN 10.43 - AN 10.43 Dutiyavivādamūla: Roots of Arguments (2nd)
    AN 10.44 - AN 10.44 Kusināra: At Kusināra
    AN 10.45 - AN 10.45 Rājantepurappavesana: Entering a Royal Harem
    AN 10.46 - AN 10.46 Sakka: With the Sakyans
    AN 10.47 - AN 10.47 Mahāli: With Mahāli
    AN 10.48 - AN 10.48 Pabbajitaabhiṇha: Ten Regular Reflections for a Renunciate
    AN 10.49 - AN 10.49 Sarīraṭṭhadhamma: Existing Because of the Body
    AN 10.50 - AN 10.50 Bhaṇḍana: Arguments
AN 10..6.. - AN 10 vagga 6 Sacitta: Your Own Mind
    AN 10.51 - AN 10.51 Sacitta: Your Own Mind
    AN 10.52 - AN 10.52 Sāriputta: With Sāriputta
    AN 10.53 - AN 10.53 Ṭhiti: Stagnation
    AN 10.54 - AN 10.54 Samatha: Serenity
    AN 10.55 - AN 10.55 Parihāna: Decline
    AN 10.56 - AN 10.56 Paṭhamasaññā: Perceptions (1st)
    AN 10.57 - AN 10.57 Dutiyasaññā: Perceptions (2nd)
    AN 10.58 - AN 10.58 Mūlaka: Rooted
    AN 10.59 - AN 10.59 Pabbajjā: Going Forth
    AN 10.60 - AN 10.60 Girimānanda: With Girimānanda
AN 10..7.. - AN 10 vagga 7 Yamaka: Pairs
    AN 10.61 - AN 10.61 Avijjā: Ignorance
    AN 10.62 - AN 10.62 Taṇhā: Craving
    AN 10.63 - AN 10.63 Niṭṭhaṅgata: Come to a Conclusion
    AN 10.64 - AN 10.64 Aveccappasanna: Experiential Confidence
    AN 10.65 - AN 10.65 Paṭhamasukha: Happiness (1st)
    AN 10.66 - AN 10.66 Dutiyasukha: Happiness (2nd)
    AN 10.67 - AN 10.67 Paṭhamanaḷakapāna: At Naḷakapāna (1st)
    AN 10.68 - AN 10.68 Dutiyanaḷakapāna: At Naḷakapāna (2nd)
    AN 10.69 - AN 10.69 Paṭhamakathāvatthu: Topics of Discussion (1st)
    AN 10.70 - AN 10.70 Dutiyakathāvatthu: Topics of Discussion (2nd)
AN 10..8.. - AN 10 vagga 8 Ākaṅkha: If You Want
    AN 10.71 - AN 10.71 Ākaṅkha: One Might Wish
    AN 10.72 - AN 10.72 Kaṇṭaka: Thorns
    AN 10.73 - AN 10.73 Iṭṭhadhamma: Likable
    AN 10.74 - AN 10.74 Vaḍḍhi: Growth
    AN 10.75 - AN 10.75 Migasālā: With Migasālā
    AN 10.76 - AN 10.76 Tayodhamma: Three Things
    AN 10.77 - AN 10.77 Kāka: A Crow
    AN 10.78 - AN 10.78 Nigaṇṭha: Jains
    AN 10.79 - AN 10.79 Āghātavatthu: Grounds for Resentment
    AN 10.80 - AN 10.80 Āghātapaṭivinaya: Getting Rid of Resentment
AN 10..9.. - AN 10 vagga 9 Thera: Senior monks
    AN 10.81 - AN 10.81 Vāhana: With Bāhuna
    AN 10.82 - AN 10.82 Ānanda: With Ānanda
    AN 10.83 - AN 10.83 Puṇṇiya: With Puṇṇiya
    AN 10.84 - AN 10.84 Byākaraṇa: Declaration
    AN 10.85 - AN 10.85 Katthī: A Boaster
    AN 10.86 - AN 10.86 Adhimāna: Overestimation
    AN 10.87 - AN 10.87 Nappiya: Disciplinary Issues
    AN 10.88 - AN 10.88 Akkosaka: An Abuser
    AN 10.89 - AN 10.89 Kokālika: With Kokālika
    AN 10.90 - AN 10.90 Khīṇāsavabala: The Powers of One Who has Ended Defilements
AN 10..10.. - AN 10 vagga 10 Upāli: With Upāli
    AN 10.91 - AN 10.91 Kāmabhogī: Pleasure Seekers
    AN 10.92 - AN 10.92 Bhaya: Dangers
    AN 10.93 - AN 10.93 Kiṃdiṭṭhika: What Is Your View?
    AN 10.94 - AN 10.94 Vajjiyamāhita: With Vajjiyamāhita
    AN 10.95 - AN 10.95 Uttiya: With Uttiya
    AN 10.96 - AN 10.96 Kokanuda: With Kokanada
    AN 10.97 - AN 10.97 Āhuneyya: Worthy of offerings Dedicated to the Gods
    AN 10.98 - AN 10.98 Thera: A Senior monk
    AN 10.99 - AN 10.99 Upāli: With Upāli
    AN 10.100 - AN 10.100 Abhabba: Cannot
AN 10..11.. - AN 10 vagga 11 Samaṇasaññā: Perceptions for Ascetics
    AN 10.101 - AN 10.101 Samaṇasaññā: Perceptions for Ascetics
    AN 10.102 - AN 10.102 Bojjhaṅga: Awakening Factors
    AN 10.103 - AN 10.103 Micchatta: The Wrong Way
    AN 10.104 - AN 10.104 Bīja: A Seed
    AN 10.105 - AN 10.105 Vijjā: Knowledge
    AN 10.106 - AN 10.106 Nijjara: Wearing Away
    AN 10.107 - AN 10.107 Dhovana: Washing
    AN 10.108 - AN 10.108 Tikicchaka: Doctors
    AN 10.109 - AN 10.109 Vamana: Emetic
    AN 10.110 - AN 10.110 Niddhamanīya: Blown Away
    AN 10.111 - AN 10.111 Paṭhamaasekha: An Adept (1st)
    AN 10.112 - AN 10.112 Dutiyaasekha: An Adept (2nd)
AN 10..12.. - AN 10 vagga 12 Paccorohaṇi: The Ceremony of Descent
    AN 10.113 - AN 10.113 Paṭhamaadhamma: Bad dharmas (1st)
    AN 10.114 - AN 10.114 Dutiyaadhamma: Bad dharmas (2nd)
    AN 10.115 - AN 10.115 Tatiyaadhamma: Bad dharmas (3rd)
    AN 10.116 - AN 10.116 Ajita: With Ajita
    AN 10.117 - AN 10.117 Saṅgārava: With Saṅgārava
    AN 10.118 - AN 10.118 Orimatīra: The Near Shore
    AN 10.119 - AN 10.119 Paṭhamapaccorohaṇī: The Ceremony of Descent (1st)
    AN 10.120 - AN 10.120 Dutiyapaccorohaṇī: The Ceremony of Descent (2nd)
    AN 10.121 - AN 10.121 Pubbaṅgama: Forerunner
    AN 10.122 - AN 10.122 Āsavakkhaya: The Ending of Defilements
AN 10..13.. - AN 10 vagga 13 Parisuddha: Purified
    AN 10.123 - AN 10.123 Paṭhama: First
    AN 10.124 - AN 10.124 Dutiya: Second
    AN 10.125 - AN 10.125 Tatiya: Third
    AN 10.126 - AN 10.126 Catuttha: Fourth
    AN 10.127 - AN 10.127 Pañcama: Fifth
    AN 10.128 - AN 10.128 Chaṭṭha: Sixth
    AN 10.129 - AN 10.129 Sattama: Seventh
    AN 10.130 - AN 10.130 Aṭṭhama: Eighth
    AN 10.131 - AN 10.131 Navama: Ninth
    AN 10.132 - AN 10.132 Dasama: Tenth
    AN 10.133 - AN 10.133 Ekādasama: Eleventh
AN 10..14.. - AN 10 vagga 14 Sādhu: Good
    AN 10.134 - AN 10.134 Sādhu: Good
    AN 10.135 - AN 10.135 Ariyadhamma: The Dharma of the Noble Ones
    AN 10.136 - AN 10.136 Akusala: Unskillful
    AN 10.137 - AN 10.137 Attha: Beneficial
    AN 10.138 - AN 10.138 Dhamma: The Dharma
    AN 10.139 - AN 10.139 Sāsava: Defiled
    AN 10.140 - AN 10.140 Sāvajja: Blameworthy
    AN 10.141 - AN 10.141 Tapanīya: Mortifying
    AN 10.142 - AN 10.142 Ācayagāmi: Accumulation
    AN 10.143 - AN 10.143 Dukkhudraya: With Suffering as Outcome
    AN 10.144 - AN 10.144 Dukkhavipāka: Result in Suffering
AN 10..15.. - AN 10 vagga 15 Ariya: The Noble Path
    AN 10.145 - AN 10.145 Ariyamagga: The Noble Path
    AN 10.146 - AN 10.146 Kaṇhamagga: The Dark Path
    AN 10.147 - AN 10.147 Saddhamma: The true Dharma
    AN 10.148 - AN 10.148 Sappurisadhamma: The Dharma of the Good Persons
    AN 10.149 - AN 10.149 Uppādetabba: Should Be Activated
    AN 10.150 - AN 10.150 Āsevitabba: Should Be Cultivated
    AN 10.151 - AN 10.151 Bhāvetabba: Should Be Developed
    AN 10.152 - AN 10.152 Bahulīkātabba: Should Be Made Much Of
    AN 10.153 - AN 10.153 Anussaritabba: Should Be Recollected
    AN 10.154 - AN 10.154 Sacchikātabba: Should Be Realized
AN 10..16.. - AN 10 vagga 16 Puggala: Persons
    AN 10.155 - AN 10.155 Sevitabba: You Should Associate
AN 10..17.. - AN 10 vagga 17 Jāṇussoṇi: With Jāṇussoṇī
    AN 10.167 - AN 10.167 Brāhmaṇapaccorohaṇī: The Brahmin Ceremony of Descent
    AN 10.168 - AN 10.168 Ariyapaccorohaṇī: The Noble Descent
    AN 10.169 - AN 10.169 Saṅgārava: With Saṅgārava
    AN 10.170 - AN 10.170 Orima: The Near Shore
    AN 10.171 - AN 10.171 Paṭhamaadhamma: Bad dharmas (1st)
    AN 10.172 - AN 10.172 Dutiyaadhamma: Bad dharmas (2nd)
    AN 10.173 - AN 10.173 Tatiyaadhamma: Bad dharmas (3rd)
    AN 10.174 - AN 10.174 Kammanidāna: Sources of Deeds
    AN 10.175 - AN 10.175 Parikkamana: The Bypass
    AN 10.176 - AN 10.176 Cunda: With Cunda
    AN 10.177 - AN 10.177 Jāṇussoṇi: With Jāṇussoṇi
AN 10..18.. - AN 10 vagga 18 Sādhu: Good
    AN 10.178 - AN 10.178 Sādhu: Good
    AN 10.179 - AN 10.179 Ariyadhamma: The Dharma of the Noble Ones
    AN 10.180 - AN 10.180 Kusala: Skillful
    AN 10.181 - AN 10.181 Attha: Beneficial
    AN 10.182 - AN 10.182 Dhamma: The Dharma
    AN 10.183 - AN 10.183 Āsava: Defiled
    AN 10.184 - AN 10.184 Vajja: Blameworthy
    AN 10.185 - AN 10.185 Tapanīya: Mortifying
    AN 10.186 - AN 10.186 Ācayagāmi: Leading to Accumulation
    AN 10.187 - AN 10.187 Dukkhudraya: With Suffering as Outcome
    AN 10.188 - AN 10.188 Vipāka: Result
AN 10..19.. - AN 10 vagga 19 Ariyamagga: The Noble Path
    AN 10.189 - AN 10.189 Ariyamagga: The Noble Path
    AN 10.190 - AN 10.190 Kaṇhamagga: The Dark Path
    AN 10.191 - AN 10.191 Saddhamma: The true Dharma
    AN 10.192 - AN 10.192 Sappurisadhamma: The Dharma of the Good Persons
    AN 10.193 - AN 10.193 Uppādetabbadhamma: dharmas That Should Be Activated
    AN 10.194 - AN 10.194 Āsevitabbadhamma: dharmas That Should Be Cultivated
    AN 10.195 - AN 10.195 Bhāvetabbadhamma: dharmas That Should Be Developed
    AN 10.196 - AN 10.196 Bahulīkātabba: dharmas That Should Be Made Much Of
    AN 10.197 - AN 10.197 Anussaritabba: Should Be Recollected
    AN 10.198 - AN 10.198 Sacchikātabba: Should Be Realized
AN 10..20.. - AN 10 vagga 20 Aparapuggala: Another Chapter on Persons
AN 10..21.. - AN 10 vagga 21 Karajakāya: The Body Born of Deeds
    AN 10.211 - AN 10.211 Paṭhamanirayasagga: Heaven and Hell (1st)
    AN 10.212 - AN 10.212 Dutiyanirayasagga: Heaven and Hell (2nd)
    AN 10.213 - AN 10.213 Mātugāma: A Female
    AN 10.214 - AN 10.214 Upāsikā: A Laywoman
    AN 10.215 - AN 10.215 Visārada: Assured
    AN 10.216 - AN 10.216 Saṃsappanīya: Creepy Creatures
    AN 10.217 - AN 10.217 Paṭhamasañcetanika: Intentional (1st)
    AN 10.218 - AN 10.218 Dutiyasañcetanika: Intentional (2nd)
    AN 10.219 - AN 10.219 Karajakāya: The Body Born of Deeds
    AN 10.220 - AN 10.220 Adhammacariyā: non-Dharmic Conduct
AN 10..22.. - AN 10 vagga 22 Sāmañña: Similarity
AN 10..23.. - AN 10 vagga 23 Rāgapeyyāla: Abbreviated Texts Beginning With Greed

10 – AN 10 all suttas


(cst4)
(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 10
Numbered Discourses 10

10..1.. - AN 10 vagga 1 Ānisaṃsa: Benefits


1. Ānisaṃsavagga
1. Benefits

10.1 - AN 10.1 Kimatthiya: What’s the Purpose?


1. Kimatthiyasutta
1. What’s the Purpose?
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī”ti?
“Sir, what is the purpose and benefit of skillful ethics?”
“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī”ti.
“Ānanda, having no regrets is the purpose and benefit of skillful ethics.”
“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso”ti?
“But what’s the purpose and benefit of having no regrets?”
“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso”ti.
“Joy is the purpose and benefit of having no regrets.”
“Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?
“But what’s the purpose and benefit of joy?”
“Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsan”ti.
“Rapture …”
“Pīti pana, bhante, kimatthiyā kimānisaṃsā”ti?
“But what’s the purpose and benefit of rapture?”
“Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā”ti.
“pacification …”
“Passaddhi pana, bhante, kimatthiyā kimānisaṃsā”ti?
“But what’s the purpose and benefit of pacification?”
“Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā”ti.
“pleasure …”
“Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?
“But what’s the purpose and benefit of pleasure?”
“Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsan”ti.
“undistractible-lucidity …”
“Samādhi pana, bhante, kimatthiyo kimānisaṃso”ti?
“But what’s the purpose and benefit of undistractible-lucidity?”
“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso”ti.
“Truly knowing and seeing …”
“Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?
“But what’s the purpose and benefit of truly knowing and seeing?”
“Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsan”ti.
“disenchantment and dispassion …”
“Nibbidāvirāgo pana, bhante, kimatthiyo kimānisaṃso”ti?
“But what’s the purpose and benefit of disenchantment and dispassion?”
“Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.
“Knowledge and vision of freedom is the purpose and benefit of disenchantment and dispassion.
Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni;
So, Ānanda, the purpose and benefit of skillful ethics is not having regrets.
avippaṭisāro pāmojjattho pāmojjānisaṃso;
Joy is the purpose and benefit of not having regrets.
pāmojjaṃ pītatthaṃ pītānisaṃsaṃ;
Rapture is the purpose and benefit of joy.
pīti passaddhatthā passaddhānisaṃsā;
pacification is the purpose and benefit of rapture.
passaddhi sukhatthā sukhānisaṃsā;
pleasure is the purpose and benefit of pacification.
sukhaṃ samādhatthaṃ samādhānisaṃsaṃ;
undistractible-lucidity is the purpose and benefit of pleasure.
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso;
Truly knowing and seeing is the purpose and benefit of undistractible-lucidity.
yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ;
disenchantment and dispassion is the purpose and benefit of truly knowing and seeing.
nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.
Knowledge and vision of freedom is the purpose and benefit of disenchantment and dispassion.
Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.
So, Ānanda, skillful ethics progressively lead up to the highest.”

10.2 - AN 10.2 Cetanākaraṇīya: Making a Wish


2. Cetanākaraṇīyasutta
2. Making a Wish
“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ:
“monks, an ethical person, who has fulfilled ethical conduct, need not make a wish:
‘avippaṭisāro me uppajjatū’ti.
‘May I have no regrets!’
Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.
It’s only natural that an ethical person has no regrets.
Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ:
When you have no regrets you need not make a wish:
‘pāmojjaṃ me uppajjatū’ti.
‘May I feel joy!’
Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati.
It’s only natural that joy springs up when you have no regrets.
Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ:
When you feel joy you need not make a wish:
‘pīti me uppajjatū’ti.
‘May I experience rapture!’
Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.
It’s only natural that rapture arises when you’re joyful.
Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ:
When your mind is full of rapture you need not make a wish:
‘kāyo me passambhatū’ti.
‘May my body become pacified!’
Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.
It’s only natural that your body becomes pacified when your mind is full of rapture.
Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ:
When your body is pacified you need not make a wish:
‘sukhaṃ vediyāmī’ti.
‘May I feel pleasure!’
Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.
It’s only natural to feel pleasure when your body is pacified.
Sukhino, bhikkhave, na cetanāya karaṇīyaṃ:
When you feel pleasure you need not make a wish:
‘cittaṃ me samādhiyatū’ti.
‘May my mind be undistractify-&-lucidifyd in samādhi!’
Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.
It’s only natural for the mind to be undistractify-&-lucidifyd in samādhi when you feel pleasure.
Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ:
When your mind is undistractify-&-lucidifyd in samādhi you need not make a wish:
‘yathābhūtaṃ jānāmi passāmī’ti.
‘May I truly know and see!’
Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.
It’s only natural to truly know and see when your mind is undistractify-&-lucidifyd in samādhi.
Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ:
When you truly know and see you need not make a wish:
‘nibbindāmi virajjāmī’ti.
‘May I become disenchanted and dispassionate!’
Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati.
It’s only natural to become disenchanted and dispassionate when you truly know and see.
Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṃ:
When you’re disenchanted and dispassionate you need not make a wish:
‘vimuttiñāṇadassanaṃ sacchikaromī’ti.
‘May I realize the knowledge and vision of freedom!’
Dhammatā esā, bhikkhave, yaṃ nibbinno viratto vimuttiñāṇadassanaṃ sacchikaroti.
It’s only natural to realize the knowledge and vision of freedom when you’re disenchanted and dispassionate.
Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso;
And so, monks, the knowledge and vision of freedom is the purpose and benefit of disenchantment and dispassion.
yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ;
disenchantment and dispassion is the purpose and benefit of truly knowing and seeing.
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso;
Truly knowing and seeing is the purpose and benefit of undistractible-lucidity.
sukhaṃ samādhatthaṃ samādhānisaṃsaṃ;
undistractible-lucidity is the purpose and benefit of pleasure.
passaddhi sukhatthā sukhānisaṃsā;
pleasure is the purpose and benefit of pacification.
pīti passaddhatthā passaddhānisaṃsā;
pacification is the purpose and benefit of rapture.
pāmojjaṃ pītatthaṃ pītānisaṃsaṃ;
Rapture is the purpose and benefit of joy.
avippaṭisāro pāmojjattho pāmojjānisaṃso;
Joy is the purpose and benefit of not having regrets.
kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.
Not having regrets is the purpose and benefit of skillful ethics.
Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā”ti.
And so, monks, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

10.3 - AN 10.3 Paṭhamaupanisa: Vital Conditions (1st)


3. Paṭhamaupanisasutta
3. Vital Conditions (1st)
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro;
1) “monks, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ;
2) When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;
3) When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;
4) When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ;
5) When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;
6) When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
7) When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
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.
Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

(10 opposites)


Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro;
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.

(simile)


Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
(end of sutta⏹️)



10.4 - AN 10.4 Dutiyaupanisa: Vital Conditions (2nd)


4. Dutiyaupanisasutta
4. Vital Conditions (2nd)
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe …
There Venerable Sāriputta addressed the monks …
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;
“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.
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.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanaṃ.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

10.5 - AN 10.5 Tatiyaupanisa: Vital Conditions (3rd)


5. Tatiyaupanisasutta
5. Vital Conditions (3rd)
Tatra kho āyasmā ānando bhikkhū āmantesi … pe …
There Venerable Ānanda addressed the monks …
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;
“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ;
When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;
When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ;
When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;
When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
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 hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
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.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti … pe …
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.
One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;
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.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

10.6 - AN 10.6 Samādhi: undistractible-lucidity


6. Samādhisutta
6. undistractible-lucidity
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?
“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’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 they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.
“It could be, Ānanda, that a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’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 they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”
“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?
“But how could this be, sir?”
“Idhānanda, bhikkhu evaṃsaññī hoti:
“Ānanda, it’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
‘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, cessation, nirvana.’
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti.
That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’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 they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”

10.7 - AN 10.7 Sāriputta: Sāriputta


7. Sāriputtasutta
7. Sāriputta
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti?
“Could it be, reverend Sāriputta, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’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 they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.”
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … na paraloke paralokasaññī assa; saññī ca pana assā”ti.
“It could be, Reverend Ānanda.”
“Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … saññī ca pana assā”ti?
“But how could this be?”
“Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ.
“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.”
“Kiṃsaññī panāyasmā sāriputto tasmiṃ samaye ahosī”ti?
“But at that time what did Reverend Sāriputta perceive?”
“‘Bhavanirodho nibbānaṃ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati.
“One perception arose in me and another perception ceased: ‘The cessation of continued existence is nirvana. The cessation of continued existence is nirvana.’
Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati;
Suppose there was a burning pile of twigs. One flame would arise and another would cease.
evamevaṃ kho, āvuso, ‘bhavanirodho nibbānaṃ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati.
In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is nirvana. The cessation of continued existence is nirvana.’
‘Bhavanirodho nibbānan’ti saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosin”ti.
At that time I perceived that the cessation of continued existence is nirvana.”

10.8 - 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 …
catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, 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, 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,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.
A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”

10.9 - 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,
evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.
A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”

10.10 - 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,
Evaṃ so tenaṅgena paripūro hoti.
they’re complete in that respect.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.
A monk who has these ten qualities is inspiring all around, and is complete in every aspect.”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..2.. - AN 10 vagga 2 Nātha: A Protector


2. Nāthavagga
2. A Protector

10.11 - AN 10.11 Senāsana: Lodgings


11. Senāsanasutta
11. Lodgings
“Pañcaṅgasamannāgato, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.
“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.
Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti?
And how does a monk have five factors?
Idha, bhikkhave, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ:
It’s when a noble 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.’
appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;
They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;
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.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.
That’s how a monk has five factors.
Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti?
And how does a lodging have five factors?
Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ
It’s when a lodging is neither too far nor too near, but convenient for coming and going.
divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ
It’s not bothered by people by day, and at night it’s quiet and still.
appaḍaṃsamakasavātātapasarīsapasamphassaṃ;
There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles.
tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā;
While staying in that lodging the necessities of life—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by.
tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā;
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.
Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti.
That’s how a lodging has five factors.
Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyā”ti.
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.”

10.12 - AN 10.12 Pañcaṅga: Five Factors


12. Pañcaṅgasutta
12. Five Factors
“Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.
“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.
Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?
And how has a monk given up five factors?
Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.
It’s when a monk has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.
That’s how a monk has given up five factors.
Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti?
And how does a monk have five factors?
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.
It’s when a monk has the entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.
That’s how a monk has five factors.
Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.
In this Dharma and training a monk who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.
Kāmacchando ca byāpādo,
Sensual desire and ill will,
thinamiddhañca bhikkhuno;
dullness and drowsiness,
Uddhaccaṃ vicikicchā ca,
restlessness, and doubt
sabbasova na vijjati.
are not found in a monk at all.
Asekhena ca sīlena,
One like this is accomplished
asekhena samādhinā;
in an adept’s ethics,
Vimuttiyā ca sampanno,
an adept’s undistractible-lucidity,
ñāṇena ca tathāvidho.
and freedom and knowledge.
Sa ve pañcaṅgasampanno,
Possessing these five factors,
pañca aṅge vivajjayaṃ;
and rid of five factors,
Imasmiṃ dhammavinaye,
in this Dharma and training
kevalī iti vuccatī”ti.
they’re called ‘consummate’.”

10.13 - AN 10.13 Saṃyojana: Fetters


13. Saṃyojanasutta
13. Fetters
“Dasayimāni, bhikkhave, saṃyojanāni.
“monks, there are ten fetters.
Katamāni dasa?
What ten?
Pañcorambhāgiyāni saṃyojanāni, pañcuddhambhāgiyāni saṃyojanāni.
The five lower fetters and the five higher fetters.
Katamāni pañcorambhāgiyāni saṃyojanāni?
What are the five lower fetters?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo—
Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
imāni pañcorambhāgiyāni saṃyojanāni.
These are the five lower fetters.
Katamāni pañcuddhambhāgiyāni saṃyojanāni?
What are the five higher fetters?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imāni kho, bhikkhave, dasa saṃyojanānī”ti.
These are the ten fetters.”

10.14 - AN 10.14 Cetokhila: Emotional Barrenness


14. Cetokhilasutta
14. Emotional Barrenness
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
“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.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.
This is the first kind of emotional barrenness they haven’t given up.
Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati … pe …
Furthermore, a monk has doubts about The Dharma …
saṅghe kaṅkhati …
the Saṅgha …
sikkhāya kaṅkhati …
the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.
A monk is angry and upset with their spiritual companions, resentful and closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti.
This is the fifth kind of emotional barrenness they haven’t given up.
Imassa pañca cetokhilā appahīnā honti.
These are the five kinds of emotional barrenness they haven’t given up.
Katamassa pañca cetasovinibandhā asamucchinnā honti?
What are the five emotional shackles they haven’t cut off?
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.
This is the first emotional shackle they haven’t cut off.
Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti … pe …
Furthermore, a monk isn’t free of greed for the body …
rūpe avītarāgo hoti … pe …
They’re not free of greed for form …
yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …
They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …
aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
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!’
Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti.
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.
Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;
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.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
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.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.
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.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti.
This is the fifth kind of emotional barrenness they’ve given up.
Imassa pañca cetokhilā pahīnā honti.
These are the five kinds of emotional barrenness they’ve given up.
Katamassa pañca cetasovinibandhā susamucchinnā honti?
What are the five emotional shackles they’ve cut off?
Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
Firstly, a monk is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind inclines toward ardentness, commitment, persistence, and striving.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.
This is the first emotional shackle they’ve cut off.
Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti … pe …
Furthermore, a monk is rid of greed for the body …
rūpe vītarāgo hoti … pe …
They’re rid of greed for form …
na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati,
They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …
na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
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.
Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti.
This is the fifth emotional shackle they’ve cut off.
Imassa pañca cetasovinibandhā susamucchinnā honti.
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.
Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;
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.”

10.15 - AN 10.15 Appamāda: assiduity


15. Appamādasutta
15. assiduity
“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho;
“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.
Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena;
The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati. (2)
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.
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṃ aggamakkhāyati;
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati. (3)
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.
Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant root, spikenard is said to be the best.
evamevaṃ kho, bhikkhave … pe …. (4)
In the same way …
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evamevaṃ kho, bhikkhave … pe …. (5)
In the same way …
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant flower, jasmine is said to be the best.
evamevaṃ kho, bhikkhave … pe …. (6)
In the same way …
Seyyathāpi, bhikkhave, ye keci khuddarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati;
All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evamevaṃ kho, bhikkhave … pe …. (7)
In the same way …
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;
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.
evamevaṃ kho, bhikkhave … pe …. (9)
In the same way …
Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṃ aggamakkhāyati;
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.”

10.16 - AN 10.16 Āhuneyya: Worthy of Offerings Dedicated to the Gods


16. Āhuneyyasutta
16. Worthy of Offerings Dedicated to the Gods
“Dasayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.
“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.
Katame dasa?
What ten?
Tathāgato arahaṃ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū—
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.”

10.17 - 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.
Dukkhaṃ, bhikkhave, anātho viharati.
Living without a protector is suffering.
Dasayime, bhikkhave, nāthakaraṇā dhammā.
There are ten qualities that serve as protector.
Katame dasa?
What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
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.
Yampi, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu,
ayampi dhammo nāthakaraṇo. (1)
This is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
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,
ayampi dhammo nāthakaraṇo. (2)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a monk has good friends, companions, and associates.
Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko,
ayampi dhammo nāthakaraṇo. (3)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ.
Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yampi, bhikkhave, bhikkhu suvaco hoti … pe … anusāsaniṃ,
ayampi dhammo nāthakaraṇo. (4)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.
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.
Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ … pe … alaṃ kātuṃ alaṃ saṃvidhātuṃ,
ayampi dhammo nāthakaraṇo. (5)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.
Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training.
Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo,
ayampi dhammo nāthakaraṇo. (6)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
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.
Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu,
ayampi dhammo nāthakaraṇo. (7)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.
Furthermore, a monk is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena,
ayampi dhammo nāthakaraṇo. (8)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.
Furthermore, a monk is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā,
ayampi dhammo nāthakaraṇo. (9)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
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.
Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,
ayampi dhammo nāthakaraṇo. (10)
This too is a quality that serves as protector.
Sanāthā, bhikkhave, viharatha, mā anāthā.
You should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.
Living without a protector is suffering.
Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti.
These are the ten qualities that serve as protector.”

10.18 - AN 10.18 Dutiyanātha: A Protector (2nd)


18. Dutiyanāthasutta
18. A Protector (2nd)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Sanāthā, bhikkhave, viharatha, mā anāthā.
“monks, you should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.
Living without a protector is suffering.
Dasayime, bhikkhave, nāthakaraṇā dhammā.
There are ten qualities that serve as protector.
Katame dasa?
What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
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.
‘Sīlavā vatāyaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (1)
This is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā.
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.
‘Bahussuto vatāyaṃ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (2)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a monk has good friends, companions, and associates.
‘Kalyāṇamitto vatāyaṃ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (3)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ.
Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
‘Suvaco vatāyaṃ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsanin’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (4)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.
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.
‘Yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho vatāyaṃ bhikkhu analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātun’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (5)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.
Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training.
‘Dhammakāmo vatāyaṃ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (6)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṃ bhikkhu viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū …
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.
Ayampi dhammo nāthakaraṇo. (7)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.
Furthermore, a monk is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
‘Santuṭṭho vatāyaṃ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (8)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
Furthermore, a monk is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
‘Satimā vatāyaṃ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … 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.
Ayampi dhammo nāthakaraṇo. (9)
This too is a quality that serves as protector.
Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
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.
‘Paññavā vatāyaṃ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti.
Knowing this, the monks—whether senior, middle, or junior—think that monk is worth advising and instructing.
Tassa therānukampitassa … pe … no parihāni.
Being treated with such kindness by the senior, middle, and junior monks, that monk can expect only growth, not decline.
Ayampi dhammo nāthakaraṇo. (10)
This too is a quality that serves as protector.
Sanāthā, bhikkhave, viharatha, mā anāthā.
You should live with a protector, not without one.
Dukkhaṃ, bhikkhave, anātho viharati.
Living without a protector is suffering.
Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti.
These are the ten qualities that serve as protector.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.

10.19 - AN 10.19 Paṭhamaariyāvāsa: Abodes of the Noble Ones (1st)


19. Paṭhamaariyāvāsasutta
19. Abodes of the Noble Ones (1st)
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā.
“There are these ten noble abodes in which the noble ones of the past, present, and future abide.
Katame dasa?
What ten?
Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
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.”

10.20 - AN 10.20 Dutiyaariyāvāsa: Abodes of the Noble Ones (2nd)


20. Dutiyaariyāvāsasutta
20. Abodes of the Noble Ones (2nd)
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Tatra kho bhagavā bhikkhū āmantesi … pe ….
There the Buddha addressed the monks:
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā.
“There are these ten noble abodes in which the noble ones of the past, present, and future abide.
Katame dasa?
What ten?
Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.
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.
Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?
And how has a monk given up five factors?
Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.
It’s when a monk has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti. (1)
That’s how a monk has given up five factors.
Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti?
And how does a monk possess six factors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
It’s when a monk, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā …
Hearing a sound with their ears …
ghānena gandhaṃ ghāyitvā …
Smelling an odor with their nose …
jivhāya rasaṃ sāyitvā …
Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti. (2)
That’s how a monk possesses six factors.
Kathañca, bhikkhave, bhikkhu ekārakkho hoti?
And how does a monk have a single guard?
Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti.
It’s when a monk’s heart is guarded by rememberfulness.
Evaṃ kho, bhikkhave, bhikkhu ekārakkho hoti. (3)
That’s how a monk has a single guard.
Kathañca, bhikkhave, bhikkhu caturāpasseno hoti?
And how does a monk have four supports?
Idha, bhikkhave, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.
After reflection, a monk uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṃ kho, bhikkhave, bhikkhu caturāpasseno hoti. (4)
That’s how a monk has four supports.
Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti?
And how has a monk eliminated idiosyncratic interpretations of the truth?
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ:
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:
‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā,
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.
sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
A monk has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṃ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti. (5)
That’s how a monk has eliminated idiosyncratic interpretations of the truth.
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?
And how has a monk totally given up searching?
Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life.
Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti. (6)
That’s how a monk has totally given up searching.
Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti?
And how does a monk have unsullied intentions?
Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.
It’s when a monk has given up intentions of sensuality, malice, and cruelty.
Evaṃ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti. (7)
That’s how a monk has unsullied intentions.
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?
And how has a monk stilled the physical process?
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.
Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti. (8)
That’s how a monk has stilled the physical process.
Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti?
And how is a monk well freed in mind?
Idha, bhikkhave, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.
It’s when a monk’s mind is freed from greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu suvimuttacitto hoti. (9)
That’s how a monk is well freed in mind.
Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti?
And how is a monk well freed by wisdom?
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.’
Evaṃ kho, bhikkhave, bhikkhu suvimuttapañño hoti. (10)
That’s how a monk’s mind is well freed by wisdom.
Ye hi keci, bhikkhave, atītamaddhānaṃ ariyā ariyāvāse āvasiṃsu, sabbe te imeva dasa ariyāvāse āvasiṃsu;
monks, whether in the past, future, or present, all the noble ones of noble abodes abide in these same ten noble abodes.
ye hi keci, bhikkhave, anāgatamaddhānaṃ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti;
ye hi keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti.
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.”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..3.. - AN 10 vagga 3 Mahā: The Great Chapter


3. Mahāvagga
3. The Great Chapter

10.21 - AN 10.21 Sīhanāda: The Lion’s Roar


21. Sīhanādasutta
21. The Lion’s Roar
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati.
“monks, towards evening the lion, king of beasts, emerges from his den,
Āsayā nikkhamitvā vijambhati.
yawns,
Vijambhitvā samantā catuddisaṃ anuviloketi.
looks all around the four directions,
Samantā catuddisaṃ anuviloketvā tikkhattuṃ sīhanādaṃ nadati.
and roars his lion’s roar three times.
Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.
Then he sets out on the hunt.
Taṃ kissa hetu?
Why is that?
‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti.
Thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’
‘Sīho’ti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.
When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.
Dasayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
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.
Katamāni dasa?
What ten?
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.
Firstly, the Realized One truly understands the possible as possible and the impossible as impossible.
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)
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.
Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands where all paths of practice lead.
Yampi, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the world with its many and diverse elements.
Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (4)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the diverse beliefs of sentient beings.
Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (5)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.
Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti … pe … brahmacakkaṃ pavatteti. (6)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.
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. …
Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
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.
Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (8)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
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.
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (9)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
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.
Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10)
Since he truly understands this, this is a power of the Realized One. …
Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.
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.”

10.22 - AN 10.22 Adhivuttipada: Hypotheses


22. Adhivuttipadasutta
22. Hypotheses
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ abhiññā sacchikiriyāya saṃvattanti, visārado ahaṃ, ānanda, tattha paṭijānāmi.
“Ānanda, I claim to be assured regarding the Dharmas that lead to realizing by insight the various different hypotheses.
‘Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno santaṃ vā atthīti ñassati, asantaṃ vā natthīti ñassati, hīnaṃ vā hīnanti ñassati, paṇītaṃ vā paṇītanti ñassati, sauttaraṃ vā sauttaranti ñassati, anuttaraṃ vā anuttaranti ñassati;
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.
yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṃ vijjati.
And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible.
Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ.
But this is the unsurpassable knowledge, that is: truly knowing each and every case.
Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi.
And Ānanda, I say that there is no other knowledge better or finer than this.
Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
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.
Katamāni dasa?
What ten?
Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.
Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible.
Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)
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.
Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Yampānanda … pe … idampānanda … pe …. (2)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands where all paths of practice lead.
Yampānanda … pe … idampānanda … pe …. (3)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the world with its many and diverse elements.
Yampānanda … pe … idampānanda … pe …. (4)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the diverse beliefs of sentient beings.
Yampānanda … pe … idampānanda … pe …. (5)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.
Yampānanda … pe … idampānanda … pe …. (6)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.
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. …
Puna caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
Furthermore, the Realized One recollects many kinds of past lives, with features and details.
Yampānanda … pe … idampānanda … pe …. (8)
Since he truly understands this, this is a power of the Realized One. …
Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.
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. …
Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
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.
Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (10)
Since he truly understands this, this is a power of the Realized One. …
Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.
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.”

10.23 - 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.
Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.
There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya?
And what are the things that should be given up by the body, not by speech?
Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ kāyena.
It’s when a monk has committed a certain unskillful offense by way of body.
Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu:
After examination, sensible spiritual companions say this to them:
‘āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena.
‘Venerable, you’ve committed a certain unskillful offense by way of body.
Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū’ti.
Please give up that bad bodily conduct and develop good bodily conduct.’
So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti.
When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct.
Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.
These are the things that should be given up by the body, not by speech.
Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena?
And what are the things that should be given up by speech, not by the body?
Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya.
It’s when a monk has committed a certain unskillful offense by way of speech.
Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu:
After examination, sensible spiritual companions say this to them:
‘āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya.
‘Venerable, you’ve committed a certain unskillful offense by way of speech.
Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū’ti.
Please give up that bad verbal conduct and develop good verbal conduct.’
So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti.
When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct.
Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.
These are the things that should be given up by speech, not by the body.
Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā?
And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom?
Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo.
Greed …
Doso, bhikkhave … pe …
hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ.
and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.
Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Katamā ca, bhikkhave, pāpikā issā?
And what is nasty jealousy?
Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā.
It’s when a householder or their child is prospering in money, grain, silver, or gold.
Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti:
And a bondservant or dependent thinks:
‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti.
‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’
Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.
Or an ascetic or brahmin receives robes, alms-food, lodgings, and medicines and supplies for the sick.
Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti:
And some other ascetic or brahmin thinks:
‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti.
‘Oh, may that ascetic or brahmin not receive robes, alms-food, lodgings, and medicines and supplies for the sick.’
Ayaṃ vuccati, bhikkhave, pāpikā issā.
This is called nasty jealousy.
Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Katamā ca, bhikkhave, pāpikā icchā?
And what are corrupt wishes?
Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṃ jāneyyun’ti icchati;
It’s when a faithless person wishes to be known as faithful.
dussīlo samāno ‘sīlavāti maṃ jāneyyun’ti icchati;
An unethical person wishes to be known as ethical.
appassuto samāno ‘bahussutoti maṃ jāneyyun’ti icchati;
An uneducated person wishes to be known as learned.
saṅgaṇikārāmo samāno ‘pavivittoti maṃ jāneyyun’ti icchati;
A lover of company wishes to be known as secluded.
kusīto samāno ‘āraddhavīriyoti maṃ jāneyyun’ti icchati;
A lazy person wishes to be known as energetic.
muṭṭhassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti icchati;
An unrememberful person wishes to be known as rememberful.
asamāhito samāno ‘samāhitoti maṃ jāneyyun’ti icchati;
A person without undistractible-lucidity wishes to be known as having undistractible-lucidity.
duppañño samāno ‘paññavāti maṃ jāneyyun’ti icchati;
A witless person wishes to be known as wise.
akhīṇāsavo samāno ‘khīṇāsavoti maṃ jāneyyun’ti icchati.
A person who has not ended the defilements wishes to be known as having ended the defilements.
Ayaṃ vuccati, bhikkhave, pāpikā icchā.
These are called corrupt wishes.
Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati,
Suppose that greed masters that monk and keeps going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā abhibhuyya iriyati.
or corrupt wishes master them and keep going.
So evamassa veditabbo:
You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati;
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …
They don’t have the understanding that would eliminate hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī’ti.
or corrupt wishes, so corrupt wishes master them and keep going.’
Tañce, bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati,
Suppose that greed does not master that monk and keep going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā nābhibhuyya iriyati,
or corrupt wishes don’t master that monk and keep going.
so evamassa veditabbo:
You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati;
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …
They have the understanding that eliminates hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī’”ti.
and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

10.24 - AN 10.24 Mahācunda: By Mahācunda


24. Mahācundasutta
24. By Mahācunda
Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ.
At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
Tatra kho āyasmā mahācundo bhikkhū āmantesi:
There he addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahācundo etadavoca:
Venerable Mahācunda said this:
“Ñāṇavādaṃ, āvuso, bhikkhu vadamāno:
“Reverends, a monk who makes a declaration of knowledge says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti.
‘I know this Dharma, I see this Dharma.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,
Suppose that greed masters that monk and keeps going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …
They don’t have the understanding that would eliminate hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
or corrupt wishes, so corrupt wishes master them and keep going.’
Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno:
A monk who makes a declaration of development says:
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.
‘I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,
Suppose that greed masters that monk and keeps going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …
They don’t have the understanding that would eliminate hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
or corrupt wishes, so corrupt wishes master them and keep going.’
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca:
A monk who makes a declaration of both knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.
‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,
Suppose that greed masters that monk and keeps going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …
They don’t have the understanding that would eliminate hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
or corrupt wishes, so corrupt wishes master them and keep going.’
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya.
Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy.
So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā.
But when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold.
Tamenaṃ evaṃ jāneyyuṃ:
Then they would know of them:
‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti.
‘This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.’
Taṃ kissa hetu?
Why is that?
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.
Because when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold.
Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca:
In the same way, a monk who makes a declaration of knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.
‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati,
Suppose that greed masters that monk and keeps going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes master that monk and keep going. You should know of them:
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati;
‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going.
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti …
They don’t have the understanding that would eliminate hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.
or corrupt wishes, so corrupt wishes master them and keep going.’
Ñāṇavādaṃ, āvuso, bhikkhu vadamāno:
A monk who makes a declaration of knowledge says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti.
‘I know this Dharma, I see this Dharma.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,
Suppose that greed does not master that monk and keep going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes don’t master that monk and keep going. You should know of them:
‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …
They have the understanding that eliminates hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.
and corrupt wishes, so corrupt wishes don’t master them and keep going.’
Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno:
A monk who makes a declaration of development says:
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.
‘I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,
Suppose that greed does not master that monk and keep going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes don’t master that monk and keep going. You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …
They have the understanding that eliminates hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.
and corrupt wishes, so corrupt wishes don’t master them and keep going.’
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca:
A monk who makes a declaration of both knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.
‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,
Suppose that greed does not master that monk and keep going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes don’t master that monk and keep going. You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …
They have the understanding that eliminates hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.
and corrupt wishes, so corrupt wishes don’t master them and keep going.’
Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya.
Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy.
So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā.
And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold.
Tamenaṃ evaṃ jāneyyuṃ:
Then they would know of them:
‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti.
‘This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.’
Taṃ kissa hetu?
Why is that?
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.
Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold.
Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca:
In the same way, a monk who makes a declaration of knowledge and development says:
‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti.
‘I know this Dharma, I see this Dharma. And I am developed in physical endurance, ethics, mind, and wisdom.’
Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati,
Suppose that greed does not master that monk and keep going.
doso …
Or that hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo:
or corrupt wishes don’t master that monk and keep going. You should know of them:
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati;
‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going.
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti …
They have the understanding that eliminates hate …
moho …
delusion …
kodho …
anger …
upanāho …
hostility …
makkho …
offensiveness …
paḷāso …
contempt …
macchariyaṃ …
stinginess …
pāpikā issā …
nasty jealousy …
pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti.
and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

10.25 - AN 10.25 Kasiṇa: Meditation on Universals


25. Kasiṇasutta
25. Meditation on Universals
“Dasayimāni, bhikkhave, kasiṇāyatanāni.
“monks, there are these ten universal dimensions of meditation.
Katamāni dasa?
What ten?
Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ;
Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
āpokasiṇameko sañjānāti … pe …
They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …
the meditation on universal fire …
vāyokasiṇameko sañjānāti …
the meditation on universal air …
nīlakasiṇameko sañjānāti …
the meditation on universal blue …
pītakasiṇameko sañjānāti …
the meditation on universal yellow …
lohitakasiṇameko sañjānāti …
the meditation on universal red …
odātakasiṇameko sañjānāti …
the meditation on universal white …
ākāsakasiṇameko sañjānāti …
the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
Imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti.
These are the ten universal dimensions of meditation.”

10.26 - AN 10.26 Kāḷī: With Kāḷī


26. Kāḷīsutta
26. With Kāḷī
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate.
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca:
Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him:
“vuttamidaṃ, bhante, bhagavatā kumāripañhesu:
“Sir, this was said by the Buddha in ‘The Maidens’ Questions’:
‘Atthassa pattiṃ hadayassa santiṃ,
‘I’ve reached the goal, peace of heart.
Jetvāna senaṃ piyasātarūpaṃ;
Having conquered the army of the likable and pleasant,
Ekohaṃ jhāyaṃ sukhamanubodhiṃ,
alone, practicing jhāna, I awakened to pleasure.
Tasmā janena na karomi sakkhiṃ;
That’s why I don’t get too close to people,
Sakkhī na sampajjati kenaci me’ti.
and no-one gets too close to me.’
Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ.
“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.
Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā.
The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate.
Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa.
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths.
Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.
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 …
vāyokasiṇasamāpattiparamā kho, bhagini …
universal air …
nīlakasiṇasamāpattiparamā kho, bhagini …
universal blue …
pītakasiṇasamāpattiparamā kho, bhagini …
universal yellow …
lohitakasiṇasamāpattiparamā kho, bhagini …
universal red …
odātakasiṇasamāpattiparamā kho, bhagini …
universal white …
ākāsakasiṇasamāpattiparamā kho, bhagini …
universal space …
viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ.
universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn.
Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā.
The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate.
Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa …
Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths.
tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.
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.
Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu:
So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’:
‘Atthassa pattiṃ hadayassa santiṃ,
‘I’ve reached the goal, peace of heart.
Jetvāna senaṃ piyasātarūpaṃ;
Having conquered the army of the likable and pleasant,
Ekohaṃ jhāyaṃ sukhamanubodhiṃ,
alone, practicing jhāna, I awakened to pleasure.
Tasmā janena na karomi sakkhiṃ;
That’s why I don’t get too close to people,
Sakkhī na sampajjati kenaci me’ti.
and no-one gets too close to me.’”

10.27 - AN 10.27 Paṭhamamahāpañhā: The Great Questions (1st)


27. Paṭhamamahāpañhāsutta
27. The Great Questions (1st)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ;
“It’s too early to wander for alms in Sāvatthī.
yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the monastery of the wanderers who follow other paths?”
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti:
“Reverends, the ascetic Gotama teaches his disciples like this:
‘etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti;
‘Please, monks, have insight into all things. Live having had insight into all things.’
mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema:
We too teach our disciples:
‘etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti.
‘Please, reverends, have insight into all things. Live having had insight into all things.’
Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin”ti?
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu.
Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:
They got up from their seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“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.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
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.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
Katamasmiṃ ekadhamme?
What one thing?
‘Sabbe sattā āhāraṭṭhitikā’—
‘All sentient beings are sustained by food.’
imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
Kiñcetaṃ paṭicca vuttaṃ?
Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu dvīsu?
What two?
Nāme ca rūpe ca—
Name and form. …
imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu tīsu?
What three?
Tīsu vedanāsu—
Three feelings. …
imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu catūsu?
What four?
Catūsu āhāresu—
The four foods. …
imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu pañcasu?
What five?
Pañcasu upādānakkhandhesu—
The five grasping aggregates. …
imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)
‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu chasu?
What six?
Chasu ajjhattikesu āyatanesu—
The six interior sense fields. …
imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)
‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu sattasu?
What seven?
Sattasu viññāṇaṭṭhitīsu—
The seven planes of consciousness. …
imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu aṭṭhasu?
What eight?
Aṭṭhasu lokadhammesu—
The eight worldly conditions. …
imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno … pe … dukkhassantakaro hoti.
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (8)
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ.
Kiñcetaṃ paṭicca vuttaṃ?
Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu navasu?
What nine?
Navasu sattāvāsesu—
The nine abodes of sentient beings. …
imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (9)
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti,
‘Ten things: question, passage for recitation, and answer.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
Katamesu dasasu?
What ten?
Dasasu akusalesu kammapathesu—
The ten ways of performing unskillful deeds.
imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. (10)
That’s what I said, and this is why I said it.”

10.28 - AN 10.28 Dutiyamahāpañhā: The Great Questions (2nd)


28. Dutiyamahāpañhāsutta
28. The Great Questions (2nd)
Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane.
At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.
Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ:
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.’
Imassa nu kho, ayye, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ;
“Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed monks.
api ca yathā mettha khāyati
But as to how it seems to me,
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
listen and pay close attention, I will speak.”
“Evaṃ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ.
“Yes, ma’am,” replied the lay followers.
Kajaṅgalikā bhikkhunī etadavoca:
The nun Kajaṅgalikā said this:
“‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti kho panetaṃ vuttaṃ bhagavatā.
‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?
but why did he say it?
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
Katamasmiṃ ekadhamme?
What one thing?
Sabbe sattā āhāraṭṭhitikā—
‘All sentient beings are sustained by food.’
imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it.
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṃ vuttaṃ bhagavatā.
Kiñcetaṃ paṭicca vuttaṃ?
Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu dvīsu?
What two?
Nāme ca rūpe ca … pe …
Name and form. …
katamesu tīsu?
What three?
Tīsu vedanāsu—
Three feelings. …
imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā.
Kiñcetaṃ paṭicca vuttaṃ?
Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
Katamesu catūsu?
What four?
Catūsu satipaṭṭhānesu—
The four kinds of rememberfulness meditation. …
imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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. …
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā.
Kiñcetaṃ paṭicca vuttaṃ?
Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Katamesu pañcasu?
What five?
Pañcasu indriyesu … pe …
The five faculties. …
katamesu chasu?
What six?
Chasu nissaraṇīyāsu dhātūsu … pe …
The six elements of escape. …
katamesu sattasu?
What seven?
Sattasu bojjhaṅgesu … pe …
The seven awakening factors. …
katamesu aṭṭhasu?
What eight?
Aṭṭhasu ariyaaṭṭhaṅgikamaggesu—
The noble eightfold path. …
imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā.
Kiñcetaṃ paṭicca vuttaṃ?
Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
Katamesu navasu?
What nine?
Navasu sattāvāsesu—
The nine abodes of sentient beings.
imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā.
‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?
but why did he say it?
Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a monk makes an end of suffering in this very life.
Katamesu dasasu?
What ten?
Dasasu kusalesu kammapathesu—
The ten ways of performing skillful deeds.
imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti.
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.
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it.
Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu:
That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’.
‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ … pe …
dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.
If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”
“Evaṃ, ayye”ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
“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,
Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.
and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapatayo.
“Good, good, householders.
Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī.
The nun Kajaṅgalikā is astute, she has great wisdom.
Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ.
If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā.
Eso ceva tassa attho. Evañca naṃ dhāreyyāthā”ti.
That is what it means, and that’s how you should remember it.”

10.29 - AN 10.29 Paṭhamakosala: Kosala (1st)


29. Paṭhamakosalasutta
29. Kosala (1st)
“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ, rājā tattha pasenadi kosalo aggamakkhāyati.
“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost.
Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo.
But even King Pasenadi decays and perishes.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (1)
Their desire fades away even for the foremost, let alone the inferior.
Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko.
A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.
Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ.
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.
Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati.
As far as the galaxy extends, the Great Brahmā is said to be the foremost.
Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo.
But even the Great Brahmā decays and perishes.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (2)
Their desire fades away even for the foremost, let alone the inferior.
Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati.
There comes a time when this world contracts.
Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā bhavanti.
As it contracts, most sentient beings migrate to the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
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.
Saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti.
When the world is contracting, the gods of streaming radiance are said to be the foremost.
Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the gods of streaming radiance decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (3)
Their desire fades away even for the foremost, let alone the inferior.
Dasayimāni, bhikkhave, kasiṇāyatanāni.
There are these ten universal dimensions of meditation.
Katamāni dasa?
What ten?
Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ;
Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
āpokasiṇameko sañjānāti … pe …
They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …
the meditation on universal fire …
vāyokasiṇameko sañjānāti …
the meditation on universal air …
nīlakasiṇameko sañjānāti …
the meditation on universal blue …
pītakasiṇameko sañjānāti …
the meditation on universal yellow …
lohitakasiṇameko sañjānāti …
the meditation on universal red …
odātakasiṇameko sañjānāti …
the meditation on universal white …
ākāsakasiṇameko sañjānāti …
the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
Imāni kho, bhikkhave, dasa kasiṇāyatanāni.
These are the ten universal dimensions of meditation.
Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
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.
Evaṃsaññinopi kho, bhikkhave, santi sattā.
Some sentient beings perceive like this.
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the sentient beings who perceive like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (4)
Their desire fades away even for the foremost, let alone the inferior.
Aṭṭhimāni, bhikkhave, abhibhāyatanāni.
There are these eight dimensions of mastery.
Katamāni aṭṭha?
What eight?
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ paṭhamaṃ abhibhāyatanaṃ.
This is the first dimension of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ dutiyaṃ abhibhāyatanaṃ.
This is the second dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni;
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ tatiyaṃ abhibhāyatanaṃ.
This is the third dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni;
Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ catutthaṃ abhibhāyatanaṃ.
This is the fourth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;
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.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni;
In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ.
This is the fifth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;
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.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni;
In the same way, not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
This is the sixth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;
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.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni;
In the same way, not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ sattamaṃ abhibhāyatanaṃ.
This is the seventh dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;
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.
evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;
In the same way, not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.
This is the eighth dimension of mastery.
Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.
These are the eight dimensions of mastery.
Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni;
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.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Evaṃsaññinopi kho, bhikkhave, santi sattā.
Some sentient beings perceive like this.
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the sentient beings who perceive like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (5)
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—
imā kho, bhikkhave, catasso paṭipadā.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā.
The best of these four ways of practice is the pleasant practice with swift insight.
Evaṃpaṭipannāpi kho, bhikkhave, santi sattā.
Some sentient beings practice like this.
Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the sentient beings who practice like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (6)
Their desire fades away even for the foremost, let alone the inferior.
Catasso imā, bhikkhave, saññā.
There are these four perceptions.
Katamā catasso?
What four?
Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—
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.
imā kho, bhikkhave, catasso saññā.
These are the four perceptions.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti.
The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness.
Evaṃsaññinopi kho, bhikkhave, santi sattā.
Some sentient beings perceive like this.
Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the sentient beings who perceive like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (7)
Their desire fades away even for the foremost, let alone the inferior.
Etadaggaṃ, bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti.
This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Evaṃdiṭṭhino, bhikkhave, etaṃ pāṭikaṅkhaṃ:
When someone has such a view, you can expect
‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati;
that they will be repulsed by continued existence,
yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti.
and they will not be repulsed by the cessation of continued existence.
Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā.
Some sentient beings have such a view.
Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the sentient beings who have views like this decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (8)
Their desire fades away even for the foremost, let alone the inferior.
Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti.
There are some ascetics and brahmins who advocate ultimate purity.
Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññapentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
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.
Evaṃvādinopi kho, bhikkhave, santi sattā.
Some sentient beings have such a doctrine.
Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.
But even the sentient beings who have such a doctrine decay and perish.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with it.
Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ. (9)
Their desire fades away even for the foremost, let alone the inferior.
Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti.
There are some ascetics and brahmins who advocate ultimate nirvana in this very life.
Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññapentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho.
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.
Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim:
‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti.
‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, sights, or feelings.’
Kāmānañcāhaṃ, bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī”ti. (10)
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.”

10.30 - AN 10.30 Dutiyakosala: Kosala (2nd)


30. Dutiyakosalasutta
30. Kosala (2nd)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo.
Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his objective.
Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi.
Then King Pasenadi of Kosala went to the monastery.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.
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.”
Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ.
So the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti:
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:
“rājāhaṃ, bhante, pasenadi kosalo;
“Sir, I am Pasenadi, king of Kosala!
rājāhaṃ, bhante, pasenadi kosalo”ti.
I am Pasenadi, king of Kosala!”
“Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī”ti?
“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
“Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.
“Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love.
Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya.
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.
Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (1)
This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato.
Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful.
Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (2)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati.
Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest.
Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (3)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.
Furthermore, the Buddha is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (4)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
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.
Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (5)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī.
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.
Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (6)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.
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.
Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (7)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
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.
Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (8)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati … pe … yathākammūpage satte pajānāti.
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.
Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (9)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Puna caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
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.
Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. (10)
This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Handa ca dāni mayaṃ, bhante, gacchāma.
Well, now, sir, I must go.
Bahukiccā mayaṃ bahukaraṇīyā”ti.
I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.
“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.
Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Aṅguttara Nikāya 10
Numbered Discourses 10

10..4.. - AN 10 vagga 4 Upāli: With Upāli


4. Upālivagga
4. With Upāli

10.31 - AN 10.31 Upāli: With Upāli


31. Upālisutta
31. With Upāli
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“kati nu kho, bhante, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti?
“Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?”
“Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ.
“Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons.
Katame dasa?
What ten?
Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya—
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.
ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti.
The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.”

10.32 - AN 10.32 Pātimokkhaṭṭhapanā: Suspending the Recitation of the Monastic Code


32. Pātimokkhaṭṭhapanāsutta
32. Suspending the Recitation of the Monastic Code
“Kati nu kho, bhante, pātimokkhaṭṭhapanā”ti?
“Sir, how many grounds are there to suspend the recitation of the monastic code?”
“Dasa kho, upāli, pātimokkhaṭṭhapanā.
“Upāli, there are ten grounds to suspend the recitation of the monastic code.
Katame dasa?
What ten?
Pārājiko tassaṃ parisāyaṃ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṃ parisāyaṃ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, sikkhaṃ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṃ parisāyaṃ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṃ parisāyaṃ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti—
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.”

10.33 - 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?”
“Dasahi kho, upāli, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo.
“Upāli, a monk should have ten qualities to be agreed on as a judge.
Katamehi dasahi?
What ten?
Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;
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.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;
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.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
vinaye kho pana ṭhito hoti asaṃhīro;
They’re firm in the training, not shaky.
paṭibalo hoti ubho atthapaccatthike saññāpetuṃ paññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ;
When there are opposing parties, they’re able to persuade, advocate, and convince them, make them see the other side and trust each other.
adhikaraṇasamuppādavūpasamakusalo hoti—
They’re skilled in raising and settling disciplinary issues.
adhikaraṇaṃ jānāti;
They know what a disciplinary issue is.
adhikaraṇasamudayaṃ jānāti;
They know how a disciplinary issue originates.
adhikaraṇanirodhaṃ jānāti;
They know how a disciplinary issue ceases.
adhikaraṇanirodhagāminiṃ paṭipadaṃ jānāti.
They know the practical way leading to the cessation of a disciplinary issue.
Imehi kho, upāli, dasahi dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti.
A monk should have these ten qualities to be agreed on as a judge.”

10.34 - AN 10.34 Upasampadā: Full Ordination


34. Upasampadāsutta
34. Full Ordination
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā upasampādetabban”ti?
“Sir, how many qualities should a monk have to give full ordination?”
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ.
“Upāli, a monk should have ten qualities to give full ordination.
Katamehi dasahi?
What ten?
Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;
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.
bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;
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.
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso;
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā;
They’re able to care for the sick or get someone else to do so.
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā;
They’re able to settle dissatisfaction or get someone else to do so.
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ;
They’re able to dispel remorse when it has come up.
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ;
They’re able to rationally dissuade someone from misconceptions that come up.
paṭibalo hoti adhisīle samādapetuṃ;
They’re able to encourage someone in the higher ethics,
paṭibalo hoti adhicitte samādapetuṃ;
the higher mind,
paṭibalo hoti adhipaññāya samādapetuṃ.
and the higher wisdom.
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti.
A monk should have these ten qualities to give full ordination.”

10.35 - AN 10.35 Nissaya: Dependence


35. Nissayasutta
35. Dependence
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti?
“Sir, how many qualities should a monk have to give dependence?”
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā nissayo dātabbo.
“Upāli, a monk should have ten qualities to give dependence.
Katamehi dasahi?
What ten?
Idhupāli, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
It’s when a monk is ethical …
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned …
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso;
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā;
They’re able to care for the sick or get someone else to do so.
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā;
They’re able to settle dissatisfaction or get someone else to do so.
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ;
They’re able to dispel remorse when it has come up.
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ;
They’re able to rationally dissuade someone from misconceptions that come up.
paṭibalo hoti adhisīle … pe …
They’re able to encourage someone in the higher ethics,
adhicitte …
the higher mind,
adhipaññāya samādapetuṃ.
and the higher wisdom.
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti.
A monk should have these ten qualities to give dependence.”

10.36 - AN 10.36 Sāmaṇera: A Novice


36. Sāmaṇerasutta
36. A Novice
“Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti?
“Sir, how many qualities should a monk have to be attended on by a novice?”
“Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo.
“Upāli, a monk should have ten qualities to be attended on by a novice.
Katamehi dasahi?
What ten?
Idhupāli, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu;
It’s when a monk is ethical …
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā;
They’re learned …
pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso;
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā;
They’re able to care for the sick or get someone else to do so.
paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā;
They’re able to settle dissatisfaction or get someone else to do so.
paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ;
They’re able to dispel remorse when it has come up.
paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ;
They’re able to rationally dissuade someone from misconceptions that come up.
paṭibalo hoti adhisīle samādapetuṃ;
They’re able to encourage someone in the higher ethics,
paṭibalo hoti adhicitte samādapetuṃ;
the higher mind,
paṭibalo hoti adhipaññāya samādapetuṃ.
and the higher wisdom.
Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti.
A monk should have these ten qualities to be attended on by a novice.”

10.37 - AN 10.37 Saṅghabheda: Schism in the Saṅgha


37. Saṅghabhedasutta
37. Schism in the Saṅgha
“‘Saṃghabhedo, saṃghabhedo’ti, bhante, vuccati.
“Sir, they speak of ‘schism in the Saṅgha’.
Kittāvatā nu kho, bhante, saṃgho bhinno hotī”ti?
How is schism in the Saṅgha defined?”
“Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.
“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.
Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti.
On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously.
Ettāvatā kho, upāli, saṃgho bhinno hotī”ti.
That is how schism in the Saṅgha is defined.”

10.38 - AN 10.38 Saṅghasāmaggī: Harmony in the Saṅgha


38. Saṅghasāmaggīsutta
38. Harmony in the Saṅgha
“‘Saṃghasāmaggī, saṃghasāmaggī’ti, bhante, vuccati.
“Sir, they speak of ‘harmony in the Saṅgha’.
Kittāvatā nu kho, bhante, saṃgho samaggo hotī”ti?
How is harmony in the Saṅgha defined?”
“Idhupāli, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti.
“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.
Ettāvatā kho, upāli, saṃgho samaggo hotī”ti.
That is how harmony in the Saṅgha is defined.”

10.39 - AN 10.39 Paṭhamaānanda: With Ānanda (1st)


39. Paṭhamaānandasutta
39. With Ānanda (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘saṅghabhedo saṅghabhedo’ti, bhante, vuccati.
“Sir, they speak of ‘schism in the Saṅgha’.
Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti?
How is schism in the Saṅgha defined?”
“Idhānanda, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti … pe …
“Ānanda, it’s when a monk explains what is not The Dharma as The Dharma …
paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.
and what was prescribed by the Realized One as not prescribed by the Realized One.
Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti.
On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously.
Ettāvatā kho, ānanda, saṅgho bhinno hotī”ti.
That is how schism in the Saṅgha is defined.”
“Samaggaṃ pana, bhante, saṅghaṃ bhinditvā kiṃ so pasavatī”ti?
“But sir, what does someone who has caused a schism in a harmonious Saṅgha bring upon themselves?”
“Kappaṭṭhikaṃ, ānanda, kibbisaṃ pasavatī”ti.
“They bring upon themselves evil that lasts for an eon.”
“Kiṃ pana, bhante, kappaṭṭhikaṃ kibbisan”ti?
“But sir, what is the evil that lasts for an eon?”
“Kappaṃ, ānanda, nirayamhi paccatīti—
“They burn in hell for an eon, Ānanda.
Āpāyiko nerayiko,
A schismatic remains for the eon
Kappaṭṭho saṃghabhedako;
in a place of loss, in hell.
Vaggarato adhammaṭṭho,
Basing themselves in what is not The Dharma,
Yogakkhemā padhaṃsati;
favoring factions, they destroy their sanctuary.
Saṃghaṃ samaggaṃ bhinditvā,
After causing schism in a harmonious Saṅgha,
Kappaṃ nirayamhi paccatī”ti.
they burn in hell for an eon.”

10.40 - AN 10.40 Dutiyaānanda: With Ānanda (2nd)


40. Dutiyaānandasutta
40. With Ānanda (2nd)
“‘Saṅghasāmaggī, saṅghasāmaggī’ti, bhante, vuccati.
“Sir, they speak of ‘harmony in the Saṅgha’.
Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti?
How is harmony in the Saṅgha defined?”
“Idhānanda, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti.
“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

10..5.. - AN 10 vagga 5 Akkosa: Abuse


5. Akkosavagga
5. Abuse

10.41 - AN 10.41 Vivāda: Arguments


41. Vivādasutta
41. Arguments
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena saṃghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti?
“What is the cause, sir, what is the reason, why arguments, quarrels, and disputes arise in the Saṅgha, and the monks don’t live happily?”
“Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.
“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.”

10.42 - AN 10.42 Paṭhamavivādamūla: Roots of Arguments (1st)


42. Paṭhamavivādamūlasutta
42. Roots of Arguments (1st)
“Kati nu kho, bhante, vivādamūlānī”ti?
“Sir, how many roots of arguments are there?”
“Dasa kho, upāli, vivādamūlāni.
“Upāli, there are ten roots of arguments.
Katamāni dasa?
What ten?
Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti.
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.”

10.43 - AN 10.43 Dutiyavivādamūla: Roots of Arguments (2nd)


43. Dutiyavivādamūlasutta
43. Roots of Arguments (2nd)
“Kati nu kho, bhante, vivādamūlānī”ti?
“Sir, how many roots of arguments are there?”
“Dasa kho, upāli, vivādamūlāni.
“Upāli, there are ten roots of arguments.
Katamāni dasa?
What ten?
Idhupāli, bhikkhū anāpattiṃ āpattīti dīpenti, āpattiṃ anāpattīti dīpenti, lahukaṃ āpattiṃ garukāpattīti dīpenti, garukaṃ āpattiṃ lahukāpattīti dīpenti, duṭṭhullaṃ āpattiṃ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṃ āpattiṃ duṭṭhullāpattīti dīpenti, sāvasesaṃ āpattiṃ anavasesāpattīti dīpenti, anavasesaṃ āpattiṃ sāvasesāpattīti dīpenti, sappaṭikammaṃ āpattiṃ appaṭikammāpattīti dīpenti, appaṭikammaṃ āpattiṃ sappaṭikammāpattīti dīpenti.
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.
Imāni kho, upāli, dasa vivādamūlānī”ti.
These are the ten roots of arguments.”

10.44 - AN 10.44 Kusināra: At Kusināra


44. Kusinārasutta
44. At Kusināra
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe.
At one time the Buddha was staying near Kusināra, in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.
“monks, a monk who wants to accuse another should first check five things in themselves and establish five things in themselves.
Katame pañca dhammā ajjhattaṃ paccavekkhitabbā?
What five things should they check in themselves?
Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:
A monk who wants to accuse another should check this:
‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṃsena.
‘Is my bodily behavior pure? Do I have pure bodily behavior with no flaws or faults?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?
Is this thing found in me or not?’
No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro:
If it’s not, there will be people who say:
‘iṅgha tāva āyasmā kāyikaṃ sikkhassū’ti, itissa bhavanti vattāro.
‘Come on, venerable, train your own bodily behavior first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:
Furthermore, a monk who wants to accuse another should check this:
‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṃsena.
‘Is my verbal behavior pure? Do I have pure verbal behavior with no flaws or faults?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?
Is this thing found in me or not?’
No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro:
If it’s not, there will be people who say:
‘iṅgha tāva āyasmā vācasikaṃ sikkhassū’ti, itissa bhavanti vattāro.
‘Come on, venerable, train your own verbal behavior first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:
Furthermore, a monk who wants to accuse another should check this:
‘mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ.
‘Is my heart established in love for my spiritual companions, without resentment?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?
Is this thing found in me or not?’
No ce, bhikkhave, bhikkhuno mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro:
If it’s not, there will be people who say:
‘iṅgha tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī’ti, itissa bhavanti vattāro.
‘Come on, venerable, establish your heart in love for your spiritual companions first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:
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?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?
Is this thing found in me or not?’
No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro:
If it’s not, there will be people who say:
‘iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū’ti, itissa bhavanti vattāro.
‘Come on, venerable, memorize the scriptures first.’
Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ:
Furthermore, a monk who wants to accuse another should check this:
‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso.
‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material?
Saṃvijjati nu kho me eso dhammo udāhu no’ti?
Is this thing found in me or not?’
No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṃ panāyasmā, kattha vuttaṃ bhagavatā’ti, iti puṭṭho na sampāyissati.
If it’s not, there will be people who say:
Tassa bhavanti vattāro:
‘iṅgha tāva āyasmā vinayaṃ sikkhassū’ti, itissa bhavanti vattāro.
‘Come on, venerable, train in the code of conduct first.’
Ime pañca dhammā ajjhattaṃ paccavekkhitabbā.
These are the five things they should check in themselves.
Katame pañca dhammā ajjhattaṃ upaṭṭhāpetabbā?
What five things should they establish in themselves?
‘Kālena vakkhāmi, no akālena;
‘I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi, no abhūtena;
I will speak truthfully, not falsely.
saṇhena vakkhāmi, no pharusena;
I will speak gently, not harshly.
atthasaṃhitena vakkhāmi, no anatthasaṃhitena;
I will speak beneficially, not harmfully.
mettacitto vakkhāmi, no dosantaro’ti—
I will speak lovingly, not from secret hate.’
ime pañca dhammā ajjhattaṃ upaṭṭhāpetabbā.
These are the five things they should establish in themselves.
Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo”ti.
A monk who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

10.45 - AN 10.45 Rājantepurappavesana: Entering a Royal Harem


45. Rājantepurappavesanasutta
45. Entering a Royal Harem
“Dasayime, bhikkhave, ādīnavā rājantepurappavesane.
“monks, there are ten drawbacks to entering a royal harem.
Katame dasa?
What ten?
Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti.
Firstly, a king is sitting with his chief queen
Tatra bhikkhu pavisati.
when a monk enters.
Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti.
When the queen sees the monk she smiles, or when the monk sees the queen he smiles.
Tattha rañño evaṃ hoti:
So the king thinks:
‘addhā imesaṃ kataṃ vā karissanti vā’ti.
‘They’ve done it for sure, or they will do it.’
Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane. (1)
This is the first drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati:
Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember.
‘sā tena gabbhaṃ gaṇhāti’.
She gets pregnant from that.
Tattha rañño evaṃ hoti:
So the king thinks:
‘na kho idha añño koci pavisati, aññatra pabbajitena.
‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane. (2)
This is the second drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati.
Furthermore, a gem is lost somewhere in the royal harem.
Tattha rañño evaṃ hoti:
So the king thinks:
‘na kho idha añño koci pavisati, aññatra pabbajitena.
‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane. (3)
This is the third drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti.
Furthermore, secret deliberations in the royal harem are leaked outside.
Tattha rañño evaṃ hoti:
So the king thinks:
‘na kho idha añño koci pavisati, aññatra pabbajitena.
‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane. (4)
This is the fourth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti putto vā pitaraṃ pattheti.
Furthermore, in a royal harem, a father longs for their son, or a son longs for his father.
Tesaṃ evaṃ hoti:
They think:
‘na kho idha añño koci pavisati, aññatra pabbajitena.
‘No-one else has entered here, except for that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane. (5)
This is the fifth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti.
Furthermore, the king promotes someone to a higher position.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:
Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.
‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane. (6)
This is the sixth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti.
Furthermore, the king demotes someone to a lower position.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:
Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.
‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane. (7)
This is the seventh drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti.
Furthermore, the king dispatches the army at the wrong time.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:
Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.
‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane. (8)
This is the eighth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti.
Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road.
Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti:
Those who are upset by this think:
‘rājā kho pabbajitena saṃsaṭṭho.
‘The king is close to that monk.
Siyā nu kho pabbajitassa kamman’ti.
Could this be the monk’s doing?’
Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane. (9)
This is the ninth drawback of entering a royal harem.
Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni.
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.
Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane.
This is the tenth drawback of entering a royal harem.
Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti. (10)
These are the ten drawbacks of entering a royal harem.”

10.46 - AN 10.46 Sakka: With the Sakyans


46. Sakkasutta
46. With the Sakyans
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sakke upāsake bhagavā etadavoca:
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.
Taṃ kiṃ maññatha, sakkā,
What do you think, Sakyans?
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ aḍḍhakahāpaṇaṃ nibbiseyya.
Take a man who earns half a dollar for an honest day’s work.
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?
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ kahāpaṇaṃ nibbiseyya.
Take a man who earns a dollar for an honest day’s work.
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?
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ dve kahāpaṇe nibbiseyya …
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?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kissa hetu”?
“Why is that?”
“Kāmā hi, bhante, aniccā tucchā musā mosadhammā”ti.
“Because sensual pleasures, sir, are impermanent, baseless, false, and deceptive.”
“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya.
“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 …
aṭṭha vassāni …
eight years …
satta vassāni …
seven years …
cha vassāni …
six years …
pañca vassāni …
five years …
cattāri vassāni …
four years …
tīṇi vassāni …
three years …
dve vassāni …
two years …
ekaṃ vassaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.
one year …
Tiṭṭhatu, sakkā, ekaṃ vassaṃ.
Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.
ten months …
Tiṭṭhantu, sakkā, dasa māsā.
Idha mama sāvako nava māse …
nine months …
aṭṭha māse …
eight months …
satta māse …
seven months …
cha māse …
six months …
pañca māse …
five months …
cattāro māse …
four months …
tayo māse …
three months …
dve māse …
two months …
ekaṃ māsaṃ …
one month …
aḍḍhamāsaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.
a fortnight …
Tiṭṭhatu, sakkā, aḍḍhamāso.
Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.
ten days …
Tiṭṭhantu, sakkā, dasa rattindivā.
Idha mama sāvako nava rattindive …
nine days …
aṭṭha rattindive …
eight days …
satta rattindive …
seven days …
cha rattindive …
six days …
pañca rattindive …
five days …
cattāro rattindive …
four days …
tayo rattindive …
three days …
dve rattindive …
two days …
ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno.
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.”
“Ete mayaṃ, bhante, ajjatagge aṭṭhaṅgasamannāgataṃ uposathaṃ upavasissāmā”ti.
“Well, sir, from this day forth we will observe the sabbath with its eight factors.”

10.47 - AN 10.47 Mahāli: With Mahāli


47. Mahālisutta
47. With Mahāli
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca:
Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
“What is the cause, sir, what is the reason for doing bad deeds, for performing bad deeds?”
“Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.
“Greed is a cause, Mahāli, greed is a reason for doing bad deeds, for performing bad deeds.
Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.
Hate is a cause of bad deeds …
Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.
Delusion is a cause of bad deeds …
Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.
Improper attention is a cause of bad deeds …
Micchāpaṇihitaṃ kho, mahāli, cittaṃ hetu, micchāpaṇihitaṃ cittaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti.
A wrongly directed mind is a cause of bad deeds …
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti.
This is the cause, Mahāli, this is the reason for doing bad deeds, for performing bad deeds.”
“Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā”ti?
“What is the cause, sir, what is the reason for doing good deeds, for performing good deeds?”
“Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.
“Contentment is a cause, Mahāli, contentment is a reason for doing good deeds, for performing good deeds.
Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.
Love is a cause of good deeds …
Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.
Understanding is a cause of good deeds …
Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.
Proper attention is a cause of good deeds …
Sammāpaṇihitaṃ kho, mahāli, cittaṃ hetu, sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.
A rightly directed mind is a cause of good deeds …
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.
This is the cause, Mahāli, this is the reason for doing good deeds, for performing good deeds.
Ime ca, mahāli, dasa dhammā loke na saṃvijjeyyuṃ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā.
If these ten things were not found in the world, we wouldn’t see either non-Dharmic and immoral conduct, or Dharmic and moral conduct.
Yasmā ca kho, mahāli, ime dasa dhammā loke saṃvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā”ti.
But since these ten things are found in the world, we see both non-Dharmic and immoral conduct, and Dharmic and moral conduct.”

10.48 - AN 10.48 Pabbajitaabhiṇha: Ten Regular Reflections for a Renunciate


48. Pabbajitaabhiṇhasutta
48. Ten Regular Reflections for a Renunciate
“Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā.
“monks, one who has gone forth should often reflect on these ten Dharmas.
Katame dasa?
Which ten?
(1. Free from class discrimination )

‘Vevaṇṇiyamhi ajjhupagato’ti
‘I have achieved freedom from class.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (1)
One who has gone forth should often reflect on this.
(2. Livelihood depends on others )

‘Parapaṭibaddhā me jīvikā’ti
‘My livelihood is tied up with others.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (2)
One who has gone forth should often reflect on this.
(3. Behavior should be better )

‘Añño me ākappo karaṇīyo’ti
‘My behavior should be different.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (3)
One who has gone forth should often reflect on this.
(4. Virtue blameless )

‘Kacci nu kho me attā sīlato na upavadatī’ti
‘I hope there’s no reason to blame myself when it comes to ethical conduct?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (4)
One who has gone forth should often reflect on this.
(5. Wise friends think my virtue blameless )

‘Kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti
‘I hope that, after examination, sensible spiritual companions don’t reproach any aspect of my ethics?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (5)
One who has gone forth should often reflect on this.
(6. I will be parted from those I love )

‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti
‘I must be parted and separated from all I hold dear and beloved.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (6)
One who has gone forth should often reflect on this.
(7. It’s karma, sucka! kamma-s-saka )

‘Kammassakomhi kammadāyādo
‘I am the owner of my deeds and heir to my deeds.
kammayoni kammabandhu kammapaṭisaraṇo,
Deeds are my womb, my relative, and my refuge.
yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī’ti
I shall be the heir of whatever deeds I do, whether good or bad.’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (7)
One who has gone forth should often reflect on this.
(8. Time flies, am I improving? )

‘Kathaṃbhūtassa me rattindivā vītivattantī’ti
‘As the days and nights flit by, what sort of person am I becoming?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (8)
One who has gone forth should often reflect on this.
(9. Do I enjoy empty huts? )

‘Kacci nu kho ahaṃ suññāgāre abhiramāmī’ti
‘Do I love to stay in empty huts?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (9)
One who has gone forth should often reflect on this.
(10. Can I die in peace and achieved? )

‘Atthi nu kho me uttari manussa-dhammo
‘Do I have any superhuman
Alam-ariya-ñāṇa-dassana-viseso adhigato,
distinctions in knowledge and vision worthy of the noble ones,
yenāhaṃ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti
so that when my spiritual companions question me on my deathbed I will not be embarrassed?’
pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. (10)
One who has gone forth should often reflect on this.
(conclusion )

Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā”ti.
One who has gone forth should often reflect on these ten Dharmas.”
(end of sutta⏹️)



10.49 - AN 10.49 Sarīraṭṭhadhamma: Existing Because of the Body


49. Sarīraṭṭhadhammasutta
49. Existing Because of the Body
“Dasayime, bhikkhave, dhammā sarīraṭṭhā.
“monks, these ten things exist because of the body.
Katame dasa?
What ten?
Sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṃvaro, vacīsaṃvaro, ājīvasaṃvaro, ponobhaviko bhavasaṅkhāro—
Cold, heat, hunger, thirst, feces, urine, restraint of body, speech, and livelihood, and the will to live associated with ongoing rebirth.
ime kho, bhikkhave, dasa dhammā sarīraṭṭhā”ti.
These ten things exist because of the body.”
(end of sutta⏹️)



10.50 - AN 10.50 Bhaṇḍana: Arguments


50. Bhaṇḍanasutta
50. Arguments
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.
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.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
“monks, what were you sitting talking about just now? What conversation was unfinished?”
“Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharāmā”ti.
“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.”
“Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā vihareyyātha.
“monks, this is not appropriate for you people of good families who have gone forth in faith from the lay life to homelessness.
Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.
There are ten warm-hearted qualities that make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame dasa?
What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
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.
Yampi, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu,
When a monk is ethical,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)
this warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
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,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2)
Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Furthermore, a monk has good friends, companions, and associates. …
Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)
Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ.
Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. …
Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.
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. …
Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)
Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.
Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training. …
Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)
Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
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. …
Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu,
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (7)
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.
Furthermore, a monk is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. …
Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena,
ayampi dhammo sāraṇīyo … pe … saṃvattati. (8)
Puna caparaṃ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
Furthermore, a monk is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago. …
Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā,
ayampi dhammo sāraṇīyo … pe … saṃvattati. (9)
Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
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.
Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā,
When a monk is wise,
ayampi dhammo sāraṇīyo … pe … saṃvattati. (10)
this warm-hearted quality makes for fondness and respect, helping the Saṅgha to live in harmony and unity, without quarreling.
Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti.
These ten warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..6.. - AN 10 vagga 6 Sacitta: Your Own Mind


6. Sacittavagga
6. Your Own Mind

10.51 - AN 10.51 Sacitta: Your Own Mind


51. Sacittasutta
51. Your Own Mind
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—
“monks, 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.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?
And how is a monk skilled in the ways of their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
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:
‘lābhā vata me, parisuddhaṃ vata me’ti.
‘How fortunate that I’m clean!’
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
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?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
Suppose that, upon checking, a monk knows this:
‘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.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
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 …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows this:
‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṅkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.
‘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.”

10.52 - 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.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—
“monks, 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.’
evañhi vo, āvuso, sikkhitabbaṃ.
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?
And how is a monk skilled in the ways of their own mind?
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
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:
‘lābhā vata me, parisuddhaṃ vata me’ti.
‘How fortunate that I’m clean!’
Evamevaṃ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
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.
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
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 …
Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows this:
‘anabhijjhālu bahulaṃ viharāmi … pe … samāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.
‘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.”

10.53 - 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.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?
And how is a monk skilled in the ways of their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
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:
‘lābhā vata me, parisuddhaṃ vata me’ti.
‘How fortunate that I’m clean!’
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
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, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
Suppose that, upon checking, a monk knows this:
‘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.
Seyyathāpi, bhikkhave, 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.
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;
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 …
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows this:
‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṅkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.
‘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.”

10.54 - AN 10.54 Samatha: Serenity


54. Samathasutta
54. Serenity
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti—
“monks, 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.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?
And how is a monk skilled in the ways of their own mind?
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
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:
‘lābhā vata me, parisuddhaṃ vata me’ti.
‘How fortunate that I’m clean!’
Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
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?’
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
Suppose that, upon checking, a monk knows this:
‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.
‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows this:
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.
‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.
After some time they have both serenity and discernment.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
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.
Seyyathāpi, bhikkhave, 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.
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
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.
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti:
But suppose that, upon checking, a monk knows this:
‘lābhīmhi ajjhattaṃ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.
‘I have both serenity and discernment.’ Grounded on those skillful Dharmas, they should practice meditation further to end the defilements.
Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of robes:
sevitabbampi asevitabbampi.
those you should wear, and those you shouldn’t wear.
Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of almsfood:
sevitabbampi asevitabbampi.
that which you should eat, and that which you shouldn’t eat.
Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of lodging:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of market town:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of country:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
Puggalampāhaṃ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of people:
sevitabbampi asevitabbampi.
those you should frequent, and those you shouldn’t frequent.
‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of robes:
sevitabbampi asevitabbampī’ti,
those you should wear, and those you shouldn’t wear.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā cīvaraṃ:
Take a robe of which you know this:
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ.
‘When I wear this robe, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not wear that kind of robe.
Tattha yaṃ jaññā cīvaraṃ:
Take a robe of which you know this:
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ.
‘When I wear this robe, unskillful Dharmas decline, and skillful Dharmas grow.’ You should wear that kind of robe.
‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of robes:
sevitabbampi asevitabbampī’ti,
those you should wear, and those you shouldn’t wear.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of almsfood:
sevitabbampi asevitabbampī’ti,
that which you should eat, and that which you shouldn’t eat.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā piṇḍapātaṃ:
Take almsfood of which you know this:
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo.
‘When I eat this almsfood, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not eat that kind of almsfood.
Tattha yaṃ jaññā piṇḍapātaṃ:
Take almsfood of which you know this:
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo.
‘When I eat this almsfood, unskillful Dharmas decline, and skillful Dharmas grow.’ You should eat that kind of almsfood.
‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of almsfood:
sevitabbampi asevitabbampī’ti,
that which you should eat, and that which you shouldn’t eat.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of lodging:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā senāsanaṃ:
Take a lodging of which you know this:
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ.
‘When I frequent this lodging, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of lodging.
Tattha yaṃ jaññā senāsanaṃ:
Take a lodging of which you know this:
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ.
‘When I frequent this lodging, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of lodging.
‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of lodging:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of market town:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā gāmanigamaṃ:
Take a market town of which you know this:
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo.
‘When I frequent this market town, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of market town.
Tattha yaṃ jaññā gāmanigamaṃ:
Take a market town of which you know this:
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo.
‘When I frequent this market town, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of market town.
‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of market town:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of country:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā janapadapadesaṃ:
Take a country of which you know this:
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo.
‘When I frequent this country, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of country.
Tattha yaṃ jaññā janapadapadesaṃ:
Take a country of which you know this:
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo.
‘When I frequent this country, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of country.
‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of country:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of people:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Tattha yaṃ jaññā puggalaṃ:
Take a person of whom you know this:
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo.
‘When I frequent this person, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of person.
Tattha yaṃ jaññā puggalaṃ:
Take a person of whom you know this:
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo.
‘When I frequent this person, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of person.
‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of people:
sevitabbampi asevitabbampī’ti,
those you should frequent, and those you shouldn’t frequent.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”

10.55 - AN 10.55 Parihāna: Decline


55. Parihānasutta
55. Decline
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati.
“Reverends, they speak of a person liable to decline,
‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati.
and one not liable to decline.
Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti?
But how did the Buddha define a person liable to decline, and one not liable to decline?”
“Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho.
May Venerable Sāriputta himself please clarify the meaning of this.
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.
The monks will listen and remember it.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“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.
Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.
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.
Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.
That’s how the Buddha defined a person not liable to decline.
No ce, āvuso, 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.’
evañhi vo, āvuso, sikkhitabbaṃ.
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti?
And how is a monk skilled in the ways of their own mind?
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.
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:
‘lābhā vata me, parisuddhaṃ vata me’ti.
‘How fortunate that I’m clean!’
Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu:
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.
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
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.
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.
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.
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.
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.”

10.56 - AN 10.56 Paṭhamasaññā: Perceptions (1st)


56. Paṭhamasaññāsutta
56. Perceptions (1st)
“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.
“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā dasa?
What ten?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—
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.
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.
These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”
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10.57 - AN 10.57 Dutiyasaññā: Perceptions (2nd)


57. Dutiyasaññāsutta
57. Perceptions (2nd)
“Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.
“monks, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā dasa?
What ten?
Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā—
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.
imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.
These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

10.58 - AN 10.58 Mūlaka: Rooted


58. Mūlakasutta
58. Rooted
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?
‘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?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“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.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow other paths were to ask:
‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃ adhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā, kiṃogadhā sabbe dhammā, kiṃpariyosānā sabbe dhammā’ti,
‘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?’
evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
You should answer them:
‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.
‘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.’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”

10.59 - 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.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
That’s how you should train.
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṃ hoti na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṃ hoti, anattasaññāparicitañca cittaṃ hoti, asubhasaññāparicitañca cittaṃ hoti, ādīnavasaññāparicitañca cittaṃ hoti, lokassa samañca visamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca cittaṃ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca cittaṃ hoti, pahānasaññāparicitañca cittaṃ hoti, virāgasaññāparicitañca cittaṃ hoti, nirodhasaññāparicitañca cittaṃ hoti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
When your minds are consolidated in these ten perceptions, you can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”

10.60 - AN 10.60 Girimānanda: With Girimānanda


60. Girimānandasutta
60. With Girimānanda
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time Venerable Girimānanda was sick, suffering, gravely ill.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno.
“Sir, Venerable Girimānanda is sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṃ upādāyā”ti.
Sir, please go to Venerable Girimānanda out of compassion.”
“Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.
“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.
Katamā dasa?
What ten?
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.
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.
Katamā cānanda, aniccasaññā?
And what is the perception of impermanence?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccan’ti.
‘Form, feeling, perception, co-doings, and consciousness are impermanent.’
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.
And so they meditate observing impermanence in the five grasping aggregates.
Ayaṃ vuccatānanda, aniccasaññā. (1)
This is called the perception of impermanence.
Katamā cānanda, anattasaññā?
And what is the perception of not-self?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti.
‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and thoughts are not-self.’
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati.
And so they meditate observing not-self in the six interior and exterior sense fields.
Ayaṃ vuccatānanda, anattasaññā. (2)
This is called the perception of not-self.
Katamā cānanda, asubhasaññā?
And what is the perception of ugliness?
Idhānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati:
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.
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Iti imasmiṃ kāye asubhānupassī viharati.
And so they meditate observing ugliness in this body.
Ayaṃ vuccatānanda, asubhasaññā. (3)
This is called the perception of ugliness.
Katamā cānanda, ādīnavasaññā?
And what is the perception of drawbacks?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘bahudukkho kho ayaṃ kāyo bahuādīnavo. Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ—
‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following.
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti.
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.
Ayaṃ vuccatānanda, ādīnavasaññā. (4)
This is called the perception of drawbacks.
Katamā cānanda, pahānasaññā?
And what is the perception of giving up?
Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.
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.
Ayaṃ vuccatānanda, pahānasaññā. (5)
This is called the perception of giving up.
Katamā cānanda, virāgasaññā?
And what is the perception of fading away?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.
‘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.’
Ayaṃ vuccatānanda, virāgasaññā. (6)
This is called the perception of fading away.
Katamā cānanda, nirodhasaññā?
And what is the perception of cessation?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.
‘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?
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati.
It’s when a monk is horrified, repelled, and disgusted with all conditions.
Ayaṃ vuccatānanda, sabbasaṅkhāresu anicchāsaññā. (9)
This is called the perception of non-desire for all conditions.
Katamā cānanda, ānāpānassati?
And what is rememberfulness of breathing?
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
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.
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’
Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’
‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.
‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.
‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing rapture. They practice breathing out experiencing rapture.
‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing pleasure. They practice breathing out experiencing pleasure.
‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions.
‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati. ‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.
They practice breathing in stilling these emotions. They practice breathing out stilling these emotions.
‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati.
They practice breathing in experiencing the mind. They practice breathing out experiencing the mind.
Abhippamodayaṃ cittaṃ … pe …
They practice breathing in gladdening the mind. They practice breathing out gladdening the mind.
samādahaṃ cittaṃ … pe …
They practice breathing in immersing the mind. They practice breathing out immersing the mind.
vimocayaṃ cittaṃ … pe …
They practice breathing in freeing the mind. They practice breathing out freeing the mind.
aniccānupassī … pe …
They practice breathing in observing impermanence. They practice breathing out observing impermanence.
virāgānupassī … pe …
They practice breathing in observing fading away. They practice breathing out observing fading away.
nirodhānupassī … pe …
They practice breathing in observing cessation. They practice breathing out observing cessation.
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati.
They practice breathing in observing letting go. They practice breathing out observing letting go.
Ayaṃ vuccatānanda, ānāpānassati. (10)
This is called rememberfulness of breathing.
Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti.
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.”
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi.
Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them.
Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi.
Then after Girimānanda heard these ten perceptions his illness died down on the spot.
Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti.
And that’s how he recovered from that illness.
Aṅguttara Nikāya 10
Numbered Discourses 10

10..7.. - AN 10 vagga 7 Yamaka: Pairs


7. Yamakavagga
7. Pairs

10.61 - AN 10.61 Avijjā: Ignorance


61. Avijjāsutta
61. Ignorance
“Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti.
“monks, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be.
Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti.
And yet it is evident that there is a specific condition for 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.’
Pañcapāhaṃ, bhikkhave, nīvaraṇe 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 tiṇṇaṃ 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 asatāsampajaññassa?
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?
‘Asaddhammassavanan’tissa vacanīyaṃ.
You should say: ‘Not listening to the true Dharma.’
Asaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.
I say that not listening to the true Dharma is fueled by something, it’s not unfueled.
Ko cāhāro asaddhammassavanassa?
And what is the fuel for not listening to the true Dharma?
‘Asappurisasaṃsevo’tissa vacanīyaṃ.
You should say: ‘Not associating with good people.’
Iti kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti;
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.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante () taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;
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.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti;
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?
‘Sappurisasaṃsevo’tissa vacanīyaṃ.
You should say: ‘Associating with good people.’
Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;
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.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.
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 pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;
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.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;
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.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.
That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

10.62 - AN 10.62 Taṇhā: Craving


62. Taṇhāsutta
62. Craving
“Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti.
“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?
‘Asappurisasaṃsevo’tissa vacanīyaṃ.
You should say: ‘Associating with bad people.’
Iti kho, bhikkhave, asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti, assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti, avijjā paripūrā bhavataṇhaṃ paripūreti;
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.
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.
That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;
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.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
That’s the fuel for the ocean, and that’s how it’s filled up.
Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti, assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti, avijjā paripūrā bhavataṇhaṃ paripūreti;
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.
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.
That’s the fuel for craving for continued existence, 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 tiṇṇannaṃ 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?
‘Sappurisasaṃsevo’tissa vacanīyaṃ.
You should say: ‘Associating with good people.’
Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;
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.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.
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.
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.
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.
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.
That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

10.63 - AN 10.63 Niṭṭhaṅgata: Come to a Conclusion


63. Niṭṭhaṅgatasutta
63. Come to a Conclusion
“Ye keci, bhikkhave, mayi niṭṭhaṃ gatā sabbe te diṭṭhisampannā.
“monks, all those who have come to a conclusion about me are accomplished in view.
Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā.
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?
Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino—
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.
Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā”ti.
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.”

10.64 - 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.
Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā.
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?
Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino—
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.
Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā”ti.
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.”

10.65 - AN 10.65 Paṭhamasukha: Happiness (1st)


65. Paṭhamasukhasutta
65. Happiness (1st)
Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake.
At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka.
Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta:
“Kiṃ nu kho, āvuso sāriputta, sukhaṃ, kiṃ dukkhan”ti?
“Reverend Sāriputta, what is happiness and what is suffering?”
“Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā.
“Rebirth is suffering, reverend, no rebirth is happiness.
Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ—
When there is rebirth, you can expect this kind of suffering.
sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo aggisamphasso daṇḍasamphasso satthasamphasso ñātīpi mittāpi saṅgamma samāgamma rosenti.
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.”

10.66 - AN 10.66 Dutiyasukha: Happiness (2nd)


66. Dutiyasukhasutta
66. Happiness (2nd)
Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake.
At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka.
Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta:
“Kiṃ nu kho, āvuso, sāriputta, imasmiṃ dhammavinaye sukhaṃ, kiṃ dukkhan”ti?
“Reverend Sāriputta, in this Dharma and training, what is happiness and what is suffering?”
“Anabhirati kho, āvuso, imasmiṃ dhammavinaye dukkhā, abhirati sukhā.
“Reverend, in this Dharma and training dissatisfaction is suffering and satisfaction is happiness.
Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ—
When you’re dissatisfied, you can expect this kind of suffering.
gacchantopi sukhaṃ sātaṃ nādhigacchati,
You find no happiness or pleasure while walking …
ṭhitopi …
standing …
nisinnopi …
sitting …
sayānopi …
or lying down …
gāmagatopi …
or when in a village …
araññagatopi …
a wilderness …
rukkhamūlagatopi …
at the root of a tree …
suññāgāragatopi …
an empty hut …
abbhokāsagatopi …
the open air …
bhikkhumajjhagatopi sukhaṃ sātaṃ nādhigacchati.
or when among the monks.
Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ.
When you’re dissatisfied, this is the kind of suffering you can expect.
Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ—
When you’re satisfied, you can expect this kind of happiness.
gacchantopi sukhaṃ sātaṃ adhigacchati,
You find happiness or pleasure while walking …
ṭhitopi …
standing …
nisinnopi …
sitting …
sayānopi …
or lying down …
gāmagatopi …
or when in a village …
araññagatopi …
a wilderness …
rukkhamūlagatopi …
at the root of a tree …
suññāgāragatopi …
an empty hut …
abbhokāsagatopi …
the open air …
bhikkhumajjhagatopi sukhaṃ sātaṃ adhigacchati.
or when among the monks.
Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhan”ti.
When you’re satisfied, this is the kind of happiness you can expect.”

10.67 - AN 10.67 Paṭhamanaḷakapāna: At Naḷakapāna (1st)


67. Paṭhamanaḷakapānasutta
67. At Naḷakapāna (1st)
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena naḷakapānaṃ nāma kosalānaṃ nigamo tadavasari.
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.
Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi:
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.
Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā.
Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;
My back is sore,
tamahaṃ āyamissāmī”ti.
I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
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.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …
“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;
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, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
‘Assaddho purisapuggalo’ti, āvuso, parihānametaṃ;
A faithless individual is in decline.
‘ahiriko purisapuggalo’ti, āvuso, parihānametaṃ;
An individual with no conscience is in decline.
‘anottappī purisapuggalo’ti, āvuso, parihānametaṃ;
An imprudent individual is in decline.
‘kusīto purisapuggalo’ti, āvuso, parihānametaṃ;
A lazy individual is in decline.
‘duppañño purisapuggalo’ti, āvuso, parihānametaṃ;
A witless individual is in decline.
‘kodhano purisapuggalo’ti, āvuso, parihānametaṃ;
An angry individual is in decline.
‘upanāhī purisapuggalo’ti, āvuso, parihānametaṃ;
A hostile individual is in decline.
‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṃ;
An individual with bad desires is in decline.
‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṃ;
An individual with bad friends is in decline.
‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṃ.
An individual with wrong view is in decline.
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi …
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ atthi …
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;
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, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi …
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.
‘Saddho purisapuggalo’ti, āvuso, aparihānametaṃ;
A faithful individual doesn’t decline.
‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṃ;
An individual with a conscience doesn’t decline.
‘ottappī purisapuggalo’ti, āvuso, aparihānametaṃ;
A prudent individual doesn’t decline.
‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṃ;
An energetic individual doesn’t decline.
‘paññavā purisapuggalo’ti, āvuso, aparihānametaṃ;
A wise individual doesn’t decline.
‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṃ;
A loving individual doesn’t decline.
‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṃ;
A kind individual doesn’t decline.
‘appiccho purisapuggalo’ti, āvuso, aparihānametaṃ;
An individual with few desires doesn’t decline.
‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṃ;
An individual with good friends doesn’t decline.
‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānametan”ti.
An individual with right view doesn’t decline.”
Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha got up and said to Venerable Sāriputta:
“sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi …
Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;
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, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu … pe …
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā … pe … no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṃ;
A faithless individual is in decline.
ahiriko …
An individual with no conscience …
anottappī …
imprudent …
kusīto …
lazy …
duppañño …
witless …
kodhano …
angry …
upanāhī …
hostile …
pāpiccho …
with bad desires …
pāpamitto …
bad friends …
‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṃ.
An individual with wrong view is in decline.
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi …
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;
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, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi …
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.
‘Saddho purisapuggalo’ti, sāriputta, aparihānametaṃ;
A faithful individual doesn’t decline.
hirīmā …
A conscientious individual …
ottappī …
prudent …
āraddhavīriyo …
energetic …
paññavā …
wise …
akkodhano …
loving …
anupanāhī …
kind …
appiccho …
with few desires …
kalyāṇamitto …
good friends …
‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānametan”ti.
An individual with right view doesn’t decline.”

10.68 - AN 10.68 Dutiyanaḷakapāna: At Naḷakapāna (2nd)


68. Dutiyanaḷakapānasutta
68. At Naḷakapāna (2nd)
Ekaṃ samayaṃ bhagavā naḷakapāne viharati palāsavane.
At one time 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.
Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi:
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.
Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā.
Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;
My back is sore,
tamahaṃ āyamissāmī”ti.
I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.
“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
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.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi …
“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
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi …
sotāvadhānaṃ natthi …
dhammadhāraṇā natthi …
atthūpaparikkhā natthi …
dhammānudhammappaṭipatti natthi …
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;
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, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi …
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
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi …
sotāvadhānaṃ natthi …
dhammadhāraṇā natthi …
atthūpaparikkhā natthi …
dhammānudhammappaṭipatti natthi …
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi …
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
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi …
sotāvadhānaṃ atthi …
dhammadhāraṇā atthi …
atthūpaparikkhā atthi …
dhammānudhammappaṭipatti atthi …
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;
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, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu … pe …
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
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha got up and said to Venerable Sāriputta:
“sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi …
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
ottappaṃ natthi …
paññā natthi …
vīriyaṃ natthi …
sotāvadhānaṃ natthi …
dhammadhāraṇā natthi …
atthūpaparikkhā natthi …
dhammānudhammappaṭipatti natthi …
appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena;
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, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu … pe …
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
appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.
can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi …
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
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi …
sotāvadhānaṃ atthi …
dhammadhāraṇā atthi …
atthūpaparikkhā atthi …
dhammānudhammappaṭipatti atthi …
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena;
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, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu … pe …
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
appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.
can expect growth, not decline, in skillful Dharmas, whether by day or by night.”

10.69 - AN 10.69 Paṭhamakathāvatthu: Topics of Discussion (1st)


69. Paṭhamakathāvatthusutta
69. Topics of Discussion (1st)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ—
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
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.
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.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
“monks, what were you sitting talking about just now? What conversation was left unfinished?”
“Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharāma, seyyathidaṃ—
And they told him what had happened.
rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā”ti.
“Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe anekavihitaṃ tiracchānakathaṃ anuyuttā vihareyyātha, seyyathidaṃ—
“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.
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.
Dasayimāni, bhikkhave, kathāvatthūni.
There are, monks, these ten topics of discussion.
Katamāni dasa?
What ten?
Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti—
Talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
imāni kho, bhikkhave, dasa kathāvatthūni.
These are the ten topics of discussion.
Imesañce tumhe, bhikkhave, dasannaṃ kathāvatthūnaṃ upādāyupādāya kathaṃ katheyyātha, imesampi candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ tejasā tejaṃ pariyādiyeyyātha, ko pana vādo aññatitthiyānaṃ paribbājakānan”ti.
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.”

10.70 - AN 10.70 Dutiyakathāvatthu: Topics of Discussion (2nd)


70. Dutiyakathāvatthusutta
70. Topics of Discussion (2nd)
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ—
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.
“Dasayimāni, bhikkhave, pāsaṃsāni ṭhānāni.
“monks, there are ten grounds for praise.
Katamāni dasa?
What ten?
Idha, bhikkhave, bhikkhu attanā ca appiccho hoti, appicchakathañca bhikkhūnaṃ kattā hoti.
It’s when a monk personally has few wishes, and speaks to the monks on having few wishes.
‘Appiccho bhikkhu appicchakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (1)
This is a ground for praise.
Attanā ca santuṭṭho hoti, santuṭṭhikathañca bhikkhūnaṃ kattā hoti.
A monk personally is content, and speaks to the monks on contentment.
‘Santuṭṭho bhikkhu santuṭṭhikathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (2)
This is a ground for praise.
Attanā ca pavivitto hoti, pavivekakathañca bhikkhūnaṃ kattā hoti.
A monk personally is secluded, and speaks to the monks on seclusion.
‘Pavivitto bhikkhu pavivekakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (3)
This is a ground for praise.
Attanā ca asaṃsaṭṭho hoti, asaṃsaṭṭhakathañca bhikkhūnaṃ kattā hoti.
A monk personally doesn’t mix closely with others, and speaks to the monks on not mixing closely with others.
‘Asaṃsaṭṭho bhikkhu asaṃsaṭṭhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (4)
This is a ground for praise.
Attanā ca āraddhavīriyo hoti, vīriyārambhakathañca bhikkhūnaṃ kattā hoti.
A monk personally is energetic, and speaks to the monks on being energetic.
‘Āraddhavīriyo bhikkhu vīriyārambhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (5)
This is a ground for praise.
Attanā ca sīlasampanno hoti, sīlasampadākathañca bhikkhūnaṃ kattā hoti.
A monk personally is accomplished in ethics, and speaks to the monks on being accomplished in ethics.
‘Sīlasampanno bhikkhu sīlasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (6)
This is a ground for praise.
Attanā ca samādhisampanno hoti, samādhisampadākathañca bhikkhūnaṃ kattā hoti.
A monk personally is accomplished in undistractible-lucidity, and speaks to the monks on being accomplished in undistractible-lucidity.
‘Samādhisampanno bhikkhu samādhisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (7)
This is a ground for praise.
Attanā ca paññāsampanno hoti, paññāsampadākathañca bhikkhūnaṃ kattā hoti.
A monk personally is accomplished in wisdom, and speaks to the monks on being accomplished in wisdom.
‘Paññāsampanno bhikkhu paññāsampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (8)
This is a ground for praise.
Attanā ca vimuttisampanno hoti, vimuttisampadākathañca bhikkhūnaṃ kattā hoti.
A monk personally is accomplished in freedom, and speaks to the monks on being accomplished in freedom.
‘Vimuttisampanno bhikkhu vimuttisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (9)
This is a ground for praise.
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.
‘Vimuttiñāṇadassanasampanno bhikkhu vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. (10)
This is a ground for praise.
Imāni kho, bhikkhave, dasa pāsaṃsāni ṭhānānī”ti.
These are the ten grounds for praise.”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..8.. - AN 10 vagga 8 Ākaṅkha: If You Want


8. Ākaṅkhavagga
8. If You Want

10.71 - AN 10.71 Ākaṅkha: One Might Wish


71. Ākaṅkhasutta
71. One Might Wish
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.
“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.
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (2)
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 …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘ye me petā ñātī sālohitā kālaṅkatā pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (4)
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 …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘santuṭṭho assaṃ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (5)
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 …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṃ sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assan’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (6)
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 …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa … pe … brūhetā suññāgārānaṃ. (9)
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 …
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ. (10)
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.
‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti,
‘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.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”

10.72 - AN 10.72 Kaṇṭaka: Thorns


72. Kaṇṭakasutta
72. Thorns
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ—
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.
and other well-known senior disciples.
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya.
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.
Atha kho tesaṃ āyasmantānaṃ etadahosi:
Then those venerables thought:
“ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya.
“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.

full sutta: AN 10.72


10.73 - AN 10.73 Iṭṭhadhamma: Likable


73. Iṭṭhadhammasutta
73. Likable
“Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
“monks, these ten likable, desirable, and agreeable things are rare in the world.
Katame dasa?
What ten?
Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṃ;
Wealth,
vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ;
beauty,
ārogyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;
health,
sīlaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;
ethical conduct,
brahmacariyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;
the spiritual life,
mittā iṭṭhā kantā manāpā dullabhā lokasmiṃ;
friends,
bāhusaccaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ;
learning,
paññā iṭṭhā kantā manāpā dullabhā lokasmiṃ;
wisdom,
dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ;
good qualities,
saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
and heaven are likable, desirable, and agreeable things that are rare in the world.
Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā paripanthā—
Ten things hinder the ten likable, desirable, and agreeable things that are rare in the world.
ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṃ paripantho, indriyaasaṃvaro brahmacariyassa paripantho, visaṃvādanā mittānaṃ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṃ paripantho, micchāpaṭipatti saggānaṃ paripantho.
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.
Imesaṃ kho, bhikkhave, dasannaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā paripanthā.
These ten things hinder the ten likable, desirable, and agreeable things that are rare in the world.
Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā āhārā—
Ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.
uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṃ āhāro, indriyasaṃvaro brahmacariyassa āhāro, avisaṃvādanā mittānaṃ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṃ āhāro, sammāpaṭipatti saggānaṃ āhāro.
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.
Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā āhārā”ti.
These ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.”
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10.74 - AN 10.74 Vaḍḍhi: Growth


74. Vaḍḍhisutta
74. Growth
“Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa.
“monks, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.
Katamehi dasahi?
What ten?
Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—
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.
imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.
A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.
Dhanena dhaññena ca yodha vaḍḍhati,
Someone who grows in money and grain,
Puttehi dārehi catuppadehi ca;
in wives, children, and livestock,
Sa bhogavā hoti yasassi pūjito,
is wealthy, famous, and respected
Ñātīhi mittehi athopi rājubhi.
by relatives and friends, and even by royals.
Saddhāya sīlena ca yodha vaḍḍhati,
When someone grows in faith and ethics,
Paññāya cāgena sutena cūbhayaṃ;
wisdom, and both generosity and learning—
So tādiso sappuriso vicakkhaṇo,
a good man such as he sees clearly,
Diṭṭheva dhamme ubhayena vaḍḍhatī”ti.
and in the present life he grows in both ways.”

10.75 - AN 10.75 Migasālā: With Migasālā


75. Migasālāsutta
75. With Migasālā
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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.
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca:
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?
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā.
My father Purāṇa was celibate, set apart, avoiding the common practice of sex.
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.
When he passed away the Buddha declared that he was a once-returner, who was reborn in the company of the Joyful Gods.
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.
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?”
“Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.
“You’re right, sister, but that’s how the Buddha declared it.”
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi.
Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left.
Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?
“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?
Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.
These ten people are found in the world.
Katame dasa?
What ten?
Idhānanda, ekacco puggalo dussīlo hoti.
Take a certain person who is unethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussilyaṃ aparisesaṃ nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (1)
They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo dussīlo hoti.
Take a certain person who is unethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussilyaṃ aparisesaṃ nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
And they have listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (2)
They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti:
Judgmental people compare them, saying:
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti?
‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
This will be for their lasting harm and suffering.
Tatrānanda, yvāyaṃ puggalo dussīlo hoti.
In this case, the person who is unethical,
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussilyaṃ aparisesaṃ nirujjhati.
but truly understands the freedom of heart …
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
and has listened and learned and comprehended theoretically and found at least temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.
is better and finer than the other person.
Taṃ kissa hetu?
Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.
Because the stream of The Dharma carries them along.
Tadantaraṃ ko jāneyya, aññatra tathāgatena.
But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha,
So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.
Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.
Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo sīlavā hoti.
Take a certain person who is ethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati.
But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (3)
They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo sīlavā hoti.
Take a certain person who is ethical.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati.
And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (4)
They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti … pe …
Judgmental people compare them …
ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo tibbarāgo hoti.
Take a certain person who is very lustful.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (5)
They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo tibbarāgo hoti.
Take a certain person who is very lustful.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (6)
They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti … pe …
Judgmental people compare them …
ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo kodhano hoti.
Take a certain person who is angry.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (7)
They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo kodhano hoti.
Take a certain person who is angry.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (8)
They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti … pe …
Judgmental people compare them …
ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
Idha panānanda, ekacco puggalo uddhato hoti.
Take a certain person who is restless.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati.
And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over.
Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati.
And they’ve not listened or learned or comprehended theoretically or found even temporary freedom.
So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya;
When their body breaks up, after death, they’re headed for a lower place, not a higher.
hānagāmīyeva hoti, no visesagāmī. (9)
They’re going to a lower place, not a higher.
Idha panānanda, ekacco puggalo uddhato hoti.
Take a certain person who is restless.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati.
But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over.
Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
And they’ve listened and learned and comprehended theoretically and found at least temporary freedom.
So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya;
When their body breaks up, after death, they’re headed for a higher place, not a lower.
visesagāmīyeva hoti, no hānagāmī. (10)
They’re going to a higher place, not a lower.
Tatrānanda, pamāṇikā pamiṇanti:
Judgmental people compare them, saying:
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti?
‘This one has just the same qualities as the other, so why is one worse and one better?’
Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.
This will be for their lasting harm and suffering.
Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati,
In this case the person who is restless, but truly understands the freedom of heart …
tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati.
and has listened and learned and comprehended theoretically and found at least temporary freedom
Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca.
is better and finer than the other person.
Taṃ kissa hetu?
Why is that?
Imaṃ hānanda, puggalaṃ dhammasoto nibbahati.
Because the stream of The Dharma carries them along.
Tadantaraṃ ko jāneyya aññatra tathāgatena.
But who knows the difference between them except a Realized One?
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha;
So, Ānanda, don’t be judgmental about people.
mā puggalesu pamāṇaṃ gaṇhittha.
Don’t pass judgment on people.
Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto.
Those who pass judgment on people harm themselves.
Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.
I, or someone like me, may pass judgment on people.
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe.
Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals?
Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.
These ten people are found in the world.
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa.
If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination.
Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa.
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.”

10.76 - 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.
Tayome, bhikkhave, dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.
Without giving up three things you can’t give up rebirth, old age, and death.
Katame tayo?
What three?
Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya—
Greed, hate, and delusion.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. (1)
Without giving up these three things you can’t give up rebirth, old age, and death.
Tayome, bhikkhave, dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.
Without giving up three things you can’t give up greed, hate, and delusion.
Katame tayo?
What three?
Sakkāyadiṭṭhiṃ appahāya, vicikicchaṃ appahāya, sīlabbataparāmāsaṃ appahāya—
Identity view, doubt, and misapprehension of precepts and observances.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. (2)
Without giving up these three things you can’t give up greed, hate, and delusion.
Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.
Without giving up three things you can’t give up identity view, doubt, and misapprehension of precepts and observances.
Katame tayo?
What three?
Ayonisomanasikāraṃ appahāya, kummaggasevanaṃ appahāya, cetaso līnattaṃ appahāya—
Improper attention, following a wrong path, and mental sluggishness.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. (3)
Without giving up these three things you can’t give up identity view, doubt, and misapprehension of precepts and observances.
Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.
Without giving up three things you can’t give up improper attention, following a wrong path, and mental sluggishness.
Katame tayo?
What three?
Muṭṭhassaccaṃ appahāya, asampajaññaṃ appahāya, cetaso vikkhepaṃ appahāya—
Unrememberfulness, lack of lucid-discerning, and scattered mind.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. (4)
Without giving up these three things you can’t give up improper attention, following a wrong path, and mental sluggishness.
Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.
Without giving up three things you can’t give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Katame tayo?
What three?
Ariyānaṃ adassanakamyataṃ appahāya, ariyadhammassa asotukamyataṃ appahāya, upārambhacittataṃ appahāya—
Not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. (5)
Without giving up these three things you can’t give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.
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.
Katame tayo?
What three?
Uddhaccaṃ appahāya, asaṃvaraṃ appahāya, dussilyaṃ appahāya—
Restlessness, lack of restraint, and unethical conduct.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. (6)
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.
Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.
Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct.
Katame tayo?
What three?
Assaddhiyaṃ appahāya, avadaññutaṃ appahāya, kosajjaṃ appahāya—
Faithlessness, uncharitableness, and laziness.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ. (7)
Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct.
Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.
Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness.
Katame tayo?
What three?
Anādariyaṃ appahāya, dovacassataṃ appahāya, pāpamittataṃ appahāya—
Disregard, being hard to admonish, and having bad friends.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. (8)
Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness.
Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.
Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends.
Katame tayo?
What three?
Ahirikaṃ appahāya, anottappaṃ appahāya, pamādaṃ appahāya—
Lack of conscience, imprudence, and negligence.
ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. (9)
Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends.
Ahirikoyaṃ, bhikkhave, anottāpī pamatto hoti.
monks, someone who lacks conscience and prudence is negligent.
So pamatto samāno abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.
When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends.
So pāpamitto samāno abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.
When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness.
So kusīto samāno abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.
When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct.
So dussīlo samāno abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.
When you’re unethical 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.
So upārambhacitto samāno abhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.
When you’ve got a fault-finding mind you can’t give up unrememberfulness, lack of lucid-discerning, and a scattered mind.
So vikkhittacitto samāno abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.
When your mind is scattered you can’t give up improper attention, following a wrong path, and mental sluggishness.
So līnacitto samāno abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.
When your mind is sluggish you can’t give up identity view, doubt, and misapprehension of precepts and observances.
So vicikiccho samāno abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.
When you have doubts you can’t give up greed, hate, and delusion.
So rāgaṃ appahāya dosaṃ appahāya mohaṃ appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. (10)
Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death.
Tayome, bhikkhave, dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.
After giving up three things you can give up rebirth, old age, and death.
Katame tayo?
What three?
Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya—
Greed, hate, and delusion.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ. (1)
After giving up these three things you can give up rebirth, old age, and death.
Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.
After giving up three things you can give up greed, hate, and delusion.
Katame tayo?
What three?
Sakkāyadiṭṭhiṃ pahāya, vicikicchaṃ pahāya, sīlabbataparāmāsaṃ pahāya—
Identity view, doubt, and misapprehension of precepts and observances.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ. (2)
After giving up these three things you can give up greed, hate, and delusion.
Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.
After giving up three things you can give up identity view, doubt, and misapprehension of precepts and observances.
Katame tayo?
What three?
Ayonisomanasikāraṃ pahāya, kummaggasevanaṃ pahāya, cetaso līnattaṃ pahāya—
Improper attention, following a wrong path, and mental sluggishness.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ. (3)
After giving up these three things you can give up identity view, doubt, and misapprehension of precepts and observances.
Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.
After giving up three things you can give up improper attention, following a wrong path, and mental sluggishness.
Katame tayo?
What three?
Muṭṭhassaccaṃ pahāya, asampajaññaṃ pahāya, cetaso vikkhepaṃ pahāya—
Unrememberfulness, lack of lucid-discerning, and scattered mind.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ. (4)
After giving up these three things you can give up improper attention, following a wrong path, and mental sluggishness.
Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.
After giving up three things you can give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Katame tayo?
What three?
Ariyānaṃ adassanakamyataṃ pahāya, ariyadhammassa asotukamyataṃ pahāya, upārambhacittataṃ pahāya—
Not wanting to see the noble ones, not wanting to hear The Dharma of the noble ones, and a fault-finding mind.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ. (5)
After giving up these three things you can give up unrememberfulness, lack of lucid-discerning, and scattered mind.
Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.
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.
Katame tayo?
What three?
Uddhaccaṃ pahāya, asaṃvaraṃ pahāya, dussilyaṃ pahāya—
Restlessness, lack of restraint, and unethical conduct.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ. (6)
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.
Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.
After giving up three things you can give up restlessness, lack of restraint, and unethical conduct.
Katame tayo?
What three?
Assaddhiyaṃ pahāya, avadaññutaṃ pahāya, kosajjaṃ pahāya—
Faithlessness, uncharitableness, and laziness.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ. (7)
After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct.
Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.
After giving up three things you can give up faithlessness, uncharitableness, and laziness.
Katame tayo?
What three?
Anādariyaṃ pahāya, dovacassataṃ pahāya, pāpamittataṃ pahāya—
Disregard, being hard to admonish, and having bad friends.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ. (8)
After giving up these three things you can give up faithlessness, uncharitableness, and laziness.
Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.
After giving up three things you can give up disregard, being hard to admonish, and having bad friends.
Katame tayo?
What three?
Ahirikaṃ pahāya, anottappaṃ pahāya, pamādaṃ pahāya—
Lack of conscience, imprudence, and negligence.
ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ. (9)
After giving up these three things you can give up disregard, being hard to admonish, and having bad friends.
Hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti.
monks, someone who has conscience and prudence is diligent.
So appamatto samāno bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.
When you’re diligent you can give up disregard, being hard to admonish, and having bad friends.
So kalyāṇamitto samāno bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.
When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness.
So āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussilyaṃ pahātuṃ.
When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct.
So sīlavā samāno bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.
When you’re ethical 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.
So anupārambhacitto samāno bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.
When you don’t have a fault-finding mind you can give up unrememberfulness, lack of lucid-discerning, and a scattered mind.
So avikkhittacitto samāno bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.
When your mind isn’t scattered you can give up improper attention, following a wrong path, and mental sluggishness.
So alīnacitto samāno bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.
When your mind isn’t sluggish you can give up identity view, doubt, and misapprehension of precepts and observances.
So avicikiccho samāno bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.
When you have no doubts you can give up greed, hate, and delusion.
So rāgaṃ pahāya dosaṃ pahāya mohaṃ pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātun”ti. (10)
After giving up greed, hate, and delusion you can give up rebirth, old age, and death.”

10.77 - AN 10.77 Kāka: A Crow


77. Kākasutta
77. A Crow
“Dasahi, bhikkhave, asaddhammehi samannāgato kāko.
“monks, a crow has ten bad qualities.
Katamehi dasahi?
What ten?
Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca—
They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unrememberful and acquisitive.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko.
A crow has these ten bad qualities.
Evamevaṃ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu.
In the same way, a bad monk has these ten bad qualities.
Katamehi dasahi?
What ten?
Dhaṃsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca—
They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unrememberful and acquisitive.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū”ti.
A bad monk has these ten bad qualities.”

10.78 - AN 10.78 Nigaṇṭha: Jains


78. Nigaṇṭhasutta
78. Jains
“Dasahi, bhikkhave, asaddhammehi samannāgatā nigaṇṭhā.
“monks, Jain ascetics have ten bad qualities.
Katamehi dasahi?
What ten?
Assaddhā, bhikkhave, nigaṇṭhā;
They’re faithless and
dussīlā, bhikkhave, nigaṇṭhā;
unethical,
ahirikā, bhikkhave, nigaṇṭhā;
without conscience
anottappino, bhikkhave, nigaṇṭhā;
or prudence,
asappurisasambhattino, bhikkhave, nigaṇṭhā;
and devoted to bad persons.
attukkaṃsakaparavambhakā, bhikkhave, nigaṇṭhā;
They glorify themselves and put others down.
sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā;
They’re attached to their own views, holding them tight, and refusing to let go.
kuhakā, bhikkhave, nigaṇṭhā;
They’re deceptive,
pāpicchā, bhikkhave, nigaṇṭhā;
with bad desires
pāpamittā, bhikkhave, nigaṇṭhā—
and bad friends.
imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā”ti.
Jain ascetics have these ten bad qualities.”

10.79 - AN 10.79 Āghātavatthu: Grounds for Resentment


79. Āghātavatthusutta
79. Grounds for Resentment
“Dasayimāni, bhikkhave, āghātavatthūni.
“monks, there are ten grounds for resentment.
Katamāni dasa?
What ten?
‘Anatthaṃ me acarī’ti āghātaṃ bandhati;
Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati;
Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;
‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti … pe …
‘They did wrong by someone I love’ …
‘anatthaṃ caratī’ti … pe …
‘They are doing wrong by someone I love’ …
‘anatthaṃ carissatī’ti āghātaṃ bandhati,
‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti … pe …
‘They helped someone I dislike’ …
‘atthaṃ caratī’ti … pe …
‘They are helping someone I dislike’ …
‘atthaṃ carissatī’ti āghātaṃ bandhati;
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
aṭṭhāne ca kuppati—
You get angry for no reason.
imāni kho, bhikkhave, dasa āghātavatthūnī”ti.
These are the ten grounds for resentment.”

10.80 - AN 10.80 Āghātapaṭivinaya: Getting Rid of Resentment


80. Āghātapaṭivinayasutta
80. Getting Rid of Resentment
“Dasayime, bhikkhave, āghātapaṭivinayā.
“monks, there are these ten methods to get rid of resentment.
Katame dasa?
What ten?
‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti,
Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment.
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti,
Thinking: ‘They are harming me …’ …
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti,
‘They will harm me …’ …
piyassa me manāpassa anatthaṃ acari … pe …
‘They harmed someone I love …’ …
carati … pe …
‘They are harming someone I love …’
carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, appiyassa me amanāpassa atthaṃ acari … pe …
‘They will harm someone I love …’ … They helped someone I dislike …’ …
atthaṃ carati … pe …
‘They are helping someone I dislike …’ …
atthaṃ carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti,
Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
aṭṭhāne ca na kuppati—
And you don’t get angry for no reason.
ime kho, bhikkhave, dasa āghātapaṭivinayā”ti.
These are the ten ways of getting rid of resentment.”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..9.. - AN 10 vagga 9 Thera: Senior monks


9. Theravagga
9. Senior monks

10.81 - AN 10.81 Vāhana: With Bāhuna


81. Vāhanasutta
81. With Bāhuna
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vāhano bhagavantaṃ etadavoca:
Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him:
“katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī”ti?
“Sir, how many things has the Realized One escaped from, so that he lives unattached, liberated, his mind free of limits?”
“Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati.
“Bāhuna, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.
Katamehi dasahi?
What ten?
Rūpena kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati,
Form …
vedanāya kho, vāhana … pe …
feeling …
saññāya kho, vāhana …
perception …
saṅkhārehi kho, vāhana …
co-doings …
viññāṇena kho, vāhana …
consciousness …
jātiyā kho, vāhana …
rebirth …
jarāya kho, vāhana …
old age …
maraṇena kho, vāhana …
death …
dukkhehi kho, vāhana …
suffering …
kilesehi kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati.
defilements …
Seyyathāpi, vāhana, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā paccuggamma ṭhitaṃ anupalittaṃ udakena;
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.
evamevaṃ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī”ti.
In the same way, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.”

10.82 - AN 10.82 Ānanda: With Ānanda


82. Ānandasutta
82. With Ānanda
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“So vatānanda, bhikkhu ‘assaddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (1)
“Ānanda, it’s not possible for a faithless monk to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘dussīlo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (2)
It’s not possible for a monk who is unethical …
So vatānanda, bhikkhu ‘appassuto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (3)
uneducated …
So vatānanda, bhikkhu ‘dubbaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (4)
hard to admonish …
So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (5)
with bad friends …
So vatānanda, bhikkhu ‘kusīto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (6)
lazy …
So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (7)
unrememberful …
So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (8)
discontented …
So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (9)
of bad desires …
So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. (10)
of wrong view to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.
It’s not possible for a monk with these ten qualities to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘saddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (1)
It is possible for a faithful monk to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘sīlavā samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (2)
It is possible for a monk who is ethical …
So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (3)
a learned memorizer …
So vatānanda, bhikkhu ‘suvaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (4)
easy to admonish …
So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (5)
with good friends …
So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (6)
energetic …
So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (7)
rememberful …
So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (8)
contented …
So vatānanda, bhikkhu ‘appiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (9)
of few desires …
So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati. (10)
of right view to achieve growth, improvement, or maturity in this Dharma and training.
So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.
It is possible for a monk with these ten qualities to achieve growth, improvement, or maturity in this Dharma and training.”

10.83 - AN 10.83 Puṇṇiya: With Puṇṇiya


83. Puṇṇiyasutta
83. With Puṇṇiya
Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca:
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,
evaṃ tathāgataṃ dhammadesanā paṭibhāti.
the Realized One feels inspired to teach.
Imehi kho, puṇṇiya, dasahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṃ dhammadesanā hotī”ti.
When someone has these ten qualities, the Realized One feels totally inspired to teach.”

10.84 - AN 10.84 Byākaraṇa: Declaration


84. Byākaraṇasutta
84. Declaration
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:
There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“Idhāvuso, bhikkhu aññaṃ byākaroti:
“Take a monk who declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
‘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.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.
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.
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.
Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:
The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti—
‘Why does this venerable declare enlightenment, saying:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?
“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.’?”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:
They understand:
‘Kodhano kho ayamāyasmā;
‘This venerable gets angry,
kodhapariyuṭṭhitena cetasā bahulaṃ viharati.
and often lives with a heart full of anger.
Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)
But being full of anger means decline in The Dharma and training proclaimed by the Realized One.
Upanāhī kho pana ayamāyasmā;
This venerable is hostile …
upanāhapariyuṭṭhitena cetasā bahulaṃ viharati.
Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)
Makkhī kho pana ayamāyasmā;
prone to offensiveness …
makkhapariyuṭṭhitena cetasā bahulaṃ viharati.
Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)
Paḷāsī kho pana ayamāyasmā;
contemptuous …
paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati.
Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)
Issukī kho pana ayamāyasmā;
envious …
issāpariyuṭṭhitena cetasā bahulaṃ viharati.
Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)
Maccharī kho pana ayamāyasmā;
stingy …
maccherapariyuṭṭhitena cetasā bahulaṃ viharati.
Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)
Saṭho kho pana ayamāyasmā;
devious …
sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati.
Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)
Māyāvī kho pana ayamāyasmā;
deceitful …
māyāpariyuṭṭhitena cetasā bahulaṃ viharati.
Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)
Pāpiccho kho pana ayamāyasmā;
This venerable has bad desires,
icchāpariyuṭṭhitena cetasā bahulaṃ viharati.
and often lives with a heart full of desire.
Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)
But being full of desire means decline in The Dharma and training proclaimed by the Realized One.
Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno.
When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction.
Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)
But stopping half-way means decline in The Dharma and training proclaimed by the Realized One.’
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.
It’s not possible for a monk to achieve growth, improvement, or maturity in this Dharma and training without giving up these ten qualities.
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.
It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”

10.85 - AN 10.85 Katthī: A Boaster


85. Katthīsutta
85. A Boaster
Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ.
At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti.
Tatra kho āyasmā mahācundo bhikkhū āmantesi:
There he addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahācundo etadavoca:
Venerable Mahācunda said this:
“Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu:
“Take a monk who boasts and brags about their achievements:
‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.
‘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.’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.
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.
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.
Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:
The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu—
‘Why does this venerable boast and brag about their achievements, saying:
ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi … pe …
“I enter and emerge from the first jhāna …
ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.
and the cessation of perception and feeling.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:
They understand:
‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu.
‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent.
Dussīlo kho ayamāyasmā.
This venerable is unethical,
Dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)
and unethical conduct means decline in The Dharma and training proclaimed by the Realized One.
Assaddho kho pana ayamāyasmā;
This venerable is unfaithful,
assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)
and lack of faith means decline …
Appassuto kho pana ayamāyasmā anācāro;
This venerable is uneducated and unpracticed,
appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)
and lack of learning means decline …
Dubbaco kho pana ayamāyasmā;
This venerable is hard to admonish,
dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)
and being hard to admonish means decline …
Pāpamitto kho pana ayamāyasmā;
This venerable has bad friends,
pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)
and bad friends mean decline …
Kusīto kho pana ayamāyasmā;
This venerable is lazy,
kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)
and laziness means decline …
Muṭṭhassati kho pana ayamāyasmā;
This venerable is unrememberful,
muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)
and unrememberfulness means decline …
Kuhako kho pana ayamāyasmā;
This venerable is deceptive,
kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)
and deceitfulness means decline …
Dubbharo kho pana ayamāyasmā;
This venerable is hard to look after,
dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)
and being hard to look after means decline …
Duppañño kho pana ayamāyasmā;
This venerable is witless,
duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)
and lack of wisdom means decline in The Dharma and training proclaimed by the Realized One.’
Seyyathāpi, āvuso, sahāyako sahāyakaṃ evaṃ vadeyya:
Suppose one friend was to say to another:
‘yadā te, samma, dhanena dhanakaraṇīyaṃ assa, yāceyyāsi maṃ dhanaṃ. Dassāmi te dhanan’ti.
‘My dear friend, when you need money for some payment, just ask me and I’ll give it.’
So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṃ evaṃ vadeyya: ‘attho me, samma, dhanena. Dehi me dhanan’ti.
Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear friend. Give me some.’
So evaṃ vadeyya:
They’d say:
‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya.
‘Well then, my dear friend, dig here.’ So they dig there, but don’t find anything.
So evaṃ vadeyya:
They’d say:
‘alikaṃ maṃ, samma, avaca; tucchakaṃ maṃ, samma, avaca—idha khanāhī’ti.
‘You lied to me, my dear friend, you spoke baselessly when you told me to dig here.’
So evaṃ vadeyya:
They’d say:
‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti.
‘My dear friend, I didn’t lie or speak baselessly. Well then, dig here.’
So tatrapi khananto nādhigaccheyya.
So they dig there as well, but don’t find anything.
So evaṃ vadeyya:
They’d say:
‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca—idha khanāhī’ti.
‘You lied to me, my dear friend, you spoke baselessly when you said dig here.’
So evaṃ vadeyya:
They’d say:
‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti.
‘My dear friend, I didn’t lie or speak baselessly. Well then, dig here.’
So tatrapi khananto nādhigaccheyya.
So they dig there as well, but don’t find anything.
So evaṃ vadeyya:
They’d say:
‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca—idha khanāhī’ti.
‘You lied to me, my dear friend, you spoke baselessly when you said dig here.’
So evaṃ vadeyya:
They’d say:
‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Api ca ahameva ummādaṃ pāpuṇiṃ cetaso vipariyāyan’ti.
‘My dear friend, I didn’t lie or speak baselessly. But I had gone mad, I was out of my mind.’
Evamevaṃ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu:
In the same way, take a monk who boasts and brags about their achievements:
‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.
‘I enter and emerge from the first jhāna … and the cessation of perception and feeling.’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.
They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples …
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.
Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:
The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu—
‘Why does this venerable boast and brag about their achievements, saying:
ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi … pe …
“I enter and emerge from the first jhāna …
ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.
and the cessation of perception and feeling.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti:
They understand:
‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu.
‘For a long time this venerable’s deeds have been corrupt, flawed, blemished, and tainted. Their deeds and behavior are inconsistent.
Dussīlo kho ayamāyasmā;
This venerable is unethical,
dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)
and unethical conduct means decline in The Dharma and training proclaimed by the Realized One.
Assaddho kho pana ayamāyasmā;
This venerable is unfaithful …
assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)
Appassuto kho pana ayamāyasmā anācāro;
uneducated and unpracticed …
appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)
Dubbaco kho pana ayamāyasmā;
hard to admonish …
dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)
Pāpamitto kho pana ayamāyasmā;
with bad friends …
pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)
Kusīto kho pana ayamāyasmā;
lazy …
kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)
Muṭṭhassati kho pana ayamāyasmā;
unrememberful …
muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)
Kuhako kho pana ayamāyasmā;
deceptive …
kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)
Dubbharo kho pana ayamāyasmā;
hard to look after …
dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)
Duppañño kho pana ayamāyasmā;
This venerable is witless,
duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)
and lack of wisdom means decline in The Dharma and training proclaimed by the Realized One.’
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.
It’s not possible for a monk to achieve growth, improvement, or maturity in this Dharma and training without giving up these ten qualities.
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.
It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”

10.86 - AN 10.86 Adhimāna: Overestimation


86. Adhimānasutta
86. Overestimation
Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho āyasmā mahākassapo bhikkhū āmantesi:
There he addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahākassapo etadavoca:
Venerable Mahākassapa said this:
“Idhāvuso, bhikkhu aññaṃ byākaroti:
“Take a monk who declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
‘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.”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.
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.
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.
Grilled in this way they get stuck or lose their way. They come to ruin and disaster.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:
The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti—
‘Why does this venerable declare enlightenment, saying:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
“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.’?”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:
They understand:
‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.
‘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:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
“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.’”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti:
The Realized One or one of his disciples comprehends their mind and investigates:
‘kiṃ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.
‘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:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
“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.’”’
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:
They understand:
‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
‘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.
Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.
Therefore this venerable overestimates themselves and takes that to be the truth. …’
Adhimānena aññaṃ byākaroti—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti:
They understand:
‘Abhijjhālu kho pana ayamāyasmā;
‘This venerable is covetous,
abhijjhāpariyuṭṭhitena cetasā bahulaṃ viharati.
and often lives with a heart full covetousness.
Abhijjhāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (1)
Being full of covetousness means decline in The Dharma and training proclaimed by the Realized One.
Byāpanno kho pana ayamāyasmā;
This venerable has ill will …
byāpādapariyuṭṭhitena cetasā bahulaṃ viharati.
Byāpādapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (2)
Thinamiddho kho pana ayamāyasmā;
dullness and drowsiness …
thinamiddhapariyuṭṭhitena cetasā bahulaṃ viharati.
Thinamiddhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (3)
Uddhato kho pana ayamāyasmā;
restlessness …
uddhaccapariyuṭṭhitena cetasā bahulaṃ viharati.
Uddhaccapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (4)
Vicikiccho kho pana ayamāyasmā;
doubt …
vicikicchāpariyuṭṭhitena cetasā bahulaṃ viharati.
Vicikicchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (5)
Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṃ anuyutto.
This venerable relishes work. They love it and like to relish it …
Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (6)
Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṃ anuyutto.
This venerable relishes talk …
Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (7)
Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṃ anuyutto.
sleep …
Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (8)
Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto.
company …
Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ. (9)
Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno.
When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction.
Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’. (10)
Stopping half-way means decline in The Dharma and training proclaimed by the Realized One.’
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.
It’s not possible for a monk to achieve growth, improvement, or maturity in this Dharma and training without giving up these ten qualities.
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti.
It is possible for a monk to achieve growth, improvement, or maturity in this Dharma and training after giving up these ten qualities.”

10.87 - 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.
Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṃ icchā uppajjeyya:
Even though a monk such as this might wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.
‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them.
Taṃ kissa hetu?
Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.
Because their sensible spiritual companions see that they haven’t given up those bad unskillful Dharmas.
Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṃ icchā uppajjeyya:
Suppose a wild colt was to wish:
‘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.
Taṃ kissa hetu?
Why is that?
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti.
Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints.
Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṃ icchā uppajjeyya:
In the same way, even though a monk such as this might wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti.
‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them.
Taṃ kissa hetu?
Why is that?
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.
Because their sensible spiritual companions see that they haven’t given up those bad unskillful Dharmas.
Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī.
Next, a monk doesn’t raise disciplinary issues and praises the settlement of disciplinary issues.
Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (1)
This quality conduces to warmth, respect, esteem, harmony, and unity.
Puna caparaṃ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī.
Furthermore, a monk wants to train, and praises taking up the training. …
Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (2)
Puna caparaṃ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī.
Furthermore, a monk has few desires, and praises getting rid of desires. …
Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (3)
Puna caparaṃ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī.
Furthermore, a monk doesn’t get angry, and praises getting rid of anger. …
Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (4)
Puna caparaṃ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī.
Furthermore, a monk doesn’t denigrate others, and praises getting rid of denigration. …
Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (5)
Puna caparaṃ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī.
Furthermore, a monk isn’t devious, and praises getting rid of deviousness. …
Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (6)
Puna caparaṃ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī.
Furthermore, a monk isn’t deceitful, and praises getting rid of deceitfulness. …
Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (7)
Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī.
Furthermore, a monk pays attention to the Dharmas, and praises attending to the Dharmas. …
Yampi, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (8)
Puna caparaṃ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī.
Furthermore, a monk is in retreat, and praises retreat. …
Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṃvattati. (9)
Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī.
Furthermore, a monk is hospitable to their spiritual companions, and praises hospitality.
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati. (10)
This quality conduces to warmth, respect, esteem, harmony, and unity.
Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya:
Even though a monk such as this might never wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.
‘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 samanupassanti.
Because their sensible spiritual companions see that they’ve given up those bad unskillful Dharmas.
Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṃ icchā uppajjeyya:
Suppose a fine thoroughbred never wished:
‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṃ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca 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 would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming.
Taṃ kissa hetu?
Why is that?
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.
Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints.
Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya:
In the same way, even though a monk such as this might never wish:
‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti.
‘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.”

10.88 - 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.
Katamesaṃ dasannaṃ?
What ten?
Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
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.”

10.89 - AN 10.89 Kokālika: With Kokālika


89. Kokālikasutta
89. With Kokālika
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca:
Then the monk Kokālika went up to the Buddha, bowed, sat down to one side, and said to him:
“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
“Mā hevaṃ, kokālika, mā hevaṃ, kokālika.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.
Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:
For a second time Kokālika said to the Buddha:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
“Mā hevaṃ, kokālika, mā hevaṃ, kokālika.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.
Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:
For a third time Kokālika said to the Buddha:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
“Mā hevaṃ, kokālika, mā hevaṃ, kokālika.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.
Have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.
Not long after he left his body erupted with boils the size of mustard seeds.
Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā tiṇḍukamattiyo ahesuṃ, tiṇḍukamattiyo hutvā, beḷuvasalāṭukamattiyo ahesuṃ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu, pubbañca lohitañca pagghariṃsu.
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.
Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṃ bhikkhuṃ etadavoca:
Then Tudu the independent brahmā went to Kokālika, and standing in the sky he said to him:
“pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.
“Kokālika, have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
“Kosi tvaṃ, āvuso”ti?
“Who are you, reverend?”
“Ahaṃ turū paccekabrahmā”ti.
“I am Tudu the independent brahmā.”
“Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato?
“Didn’t the Buddha declare you a non-returner? So what are you doing back here?
Passa yāvañca te idaṃ aparaddhan”ti.
See how far you have strayed!”
Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi:
Then Tudu addressed Kokālika in verse:
“Purisassa hi jātassa,
“A person is born
kuṭhārī jāyate mukhe;
with an axe in their mouth.
Yāya chindati attānaṃ,
A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.
when they say bad words.
Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamattako ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahattaro kali;
What’s really terrible luck
Yo sugatesu manaṃ padūsaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi.
Then the monk Kokālika died of that illness.
Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu cittaṃ āghātetvā.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca:
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:
“kokāliko, bhante, bhikkhu kālaṅkato.
“Sir, the monk Kokālika has passed away.
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.
He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca:
‘kokāliko, bhante, bhikkhu kālaṅkato;
kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti.
Idamavoca, bhikkhave, brahmā sahampati.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti?
“Sir, how long is the life span in the Pink Lotus hell?”
“Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ.
“It’s long, monk.
Na taṃ sukaraṃ saṅkhātuṃ:
It’s not easy to calculate
‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti.
how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Sakkā pana, bhante, upamaṃ kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca:
“It’s possible,” said the Buddha.
“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya.
“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.
Seyyathāpi, bhikkhu, vīsati abbudā nirayā; evameko nirabbudo nirayo.
Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell.
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā; evameko ababo nirayo.
Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell.
Seyyathāpi, bhikkhu, vīsati ababā nirayā; evameko aṭaṭo nirayo.
Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell.
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā; evameko ahaho nirayo.
Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell.
Seyyathāpi, bhikkhu, vīsati ahahā nirayā; evameko kumudo nirayo.
Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell.
Seyyathāpi, bhikkhu, vīsati kumudā nirayā; evameko sogandhiko nirayo.
Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell.
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā; evameko uppalako nirayo.
Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell.
Seyyathāpi, bhikkhu, vīsati uppalakā nirayā; evameko puṇḍarīko nirayo.
Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell.
Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā; evameko padumo nirayo.
Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.
The monk Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Purisassa hi jātassa,
“A person is born
kuṭhārī jāyate mukhe;
with an axe in their mouth.
Yāya chindati attānaṃ,
A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.
when they say bad words.
Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamattako ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahattaro kali;
What’s really terrible luck
Yo sugatesu manaṃ padūsaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”

10.90 - AN 10.90 Khīṇāsavabala: The Powers of One Who has Ended Defilements


90. Khīṇāsavabalasutta
90. The Powers of One Who has Ended Defilements
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
“Sāriputta, how many powers does a monk who has ended the defilements have that qualify them to claim:
‘khīṇā me āsavā’”ti?
‘My defilements have ended.’”
“Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
“Sir, a monk who has ended the defilements has ten powers that qualify them to claim:
‘khīṇā me āsavā’ti.
‘My defilements have ended.’
Katamāni dasa?
What ten?
Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.
Firstly, a monk with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (1)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.
Furthermore, a monk with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (2)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.
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.
Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (3)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.
Furthermore, a monk with defilements ended has well developed the four kinds of rememberfulness meditation.
Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (4)
‘My defilements have ended.’
Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā … pe …
Furthermore, a monk with defilements ended has well developed the four right efforts. …
cattāro iddhipādā bhāvitā honti subhāvitā … pe …
the four bases of psychic power …
pañcindriyāni …
the five faculties …
pañca balāni bhāvitāni honti subhāvitāni …
the five powers …
satta bojjhaṅgā bhāvitā honti subhāvitā …
the seven awakening factors …
ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.
the noble eightfold path.
Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
This is a power that a monk who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti. (5–10.)
‘My defilements have ended.’
Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:
A monk who has ended the defilements has these ten powers that qualify them to claim:
‘khīṇā me āsavā’”ti.
‘My defilements have ended.’”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..10.. - AN 10 vagga 10 Upāli: With Upāli


10. Upālivagga
10. With Upāli

10.91 - AN 10.91 Kāmabhogī: Pleasure Seekers


91. Kāmabhogīsutta
91. Pleasure Seekers
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
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:
“Dasayime, gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ.
“These ten pleasure seekers are found in the world.
Katame dasa?
What ten?
Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;
First, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (1)
They don’t make themselves happy and pleased, nor share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (2)
They make themselves happy and pleased, but don’t share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (3)
They make themselves happy and pleased, and they share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (4)
They don’t make themselves happy and pleased, nor share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (5)
They make themselves happy and pleased, but don't share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (6)
They make themselves happy and pleased, and they share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (7)
They don’t make themselves happy and pleased, nor share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (8)
They make themselves happy and pleased, but don’t share it and make merit.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. (9)
But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
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.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.
They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho. (1)
This pleasure seeker may be criticized on these three grounds.
Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso.
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.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.
They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the one ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso. (2)
This pleasure seeker may be criticized on these two grounds, and praised on this one.
Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso.
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.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho.
They seek for wealth using illegitimate, coercive means. This is the one ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the first ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso.
They share it and make merit. This is the second ground for praise.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso. (3)
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the one ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.
They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho. (4)
This pleasure seeker may be praised on this one ground, and criticized on these three.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho.
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.
They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho. (5)
This pleasure seeker may be praised on these two grounds, and criticized on these two.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho.
They seek for wealth using illegitimate, coercive means. This is the one ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.
They share it and make merit. This is the third ground for praise.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (6)
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the one ground for praise.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the first ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho. (7)
This pleasure seeker may be praised on this one ground, and criticized on these two.
Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho.
They don’t share it and make merit. This is the one ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (8)
This pleasure seeker may be praised on these two grounds, and criticized on this one.
Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.
They share it and make merit. This is the third ground for praise.
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho.
They enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (9)
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 attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso.
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.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.
They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.
They share it and make merit. This is the third ground for praise.
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso.
They enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso. (10)
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.
Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.
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.”

10.92 - AN 10.92 Bhaya: Dangers


92. Bhayasutta
92. Dangers
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
“Householder, when a noble 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:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
‘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?
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
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.
Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
So that danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī … pe …
Anyone who steals …
kāmesumicchācārī …
Anyone who commits sexual misconduct …
musāvādī …
Anyone who lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
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.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble 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.’
dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti;
‘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.’
saṅghe aveccappasādena samannāgato hoti:
They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti;
‘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.’
ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’.
And a noble 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.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
It’s when a noble disciple reflects:
‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā,
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,
co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,
The six sense fields are conditions for contact.
phassapaccayā vedanā,
Contact is a condition for feeling.
vedanāpaccayā taṇhā,
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,
Craving is a condition for grasping.
upādānapaccayā bhavo,
Grasping is a condition for continued existence.
bhavapaccayā jāti,
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti,
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
evametassa kevalassa dukkhakkhandhassa samudayo hoti;
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.
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
That is how this entire mass of suffering ceases.’
Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble 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:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
‘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.’”

10.93 - AN 10.93 Kiṃdiṭṭhika: What Is Your View?


93. Kiṃdiṭṭhikasutta
93. What Is Your View?
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya.
Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha.
Atha kho anāthapiṇḍikassa gahapatissa etadahosi:
Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya.
“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.
as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya.
And it’s the wrong time to see the esteemed monks,
Paṭisallīnā manobhāvanīyā bhikkhū.
as they’re in retreat.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami.
Then he went to the monastery of the wanderers who follow other paths.
Tena kho pana samayena 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.
Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ.
They saw Anāthapiṇḍika coming off in the distance,
Disvāna aññamaññaṃ saṇṭhāpesuṃ:
and stopped each other, saying:
“appasaddā bhonto hontu, mā bhonto saddamakattha.
“Be quiet, good sirs, don’t make a sound.
Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako.
The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati.
He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.
Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ.
Then those wanderers who follow other paths fell silent.
Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.
Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo”ti?
“Tell us, householder, what is the view of the ascetic Gotama?”
“Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī”ti.
“Sirs, I don’t know all his views.”
“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi;
“Well then, since it seems you don’t know all the views of the ascetic Gotama,
vadehi, gahapati, kiṃdiṭṭhikā bhikkhū”ti?
tell us, what are the views of the monks?”
“Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī”ti.
“Sirs, I don’t know all the monks’ views.”
“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi;
“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the monks,
vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti?
tell us, householder, what is your view?”
“Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ.
“Sirs, it’s not hard for me to explain what my views are.
Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā mayan”ti.
But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”
Evaṃ vutte, aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:
When he said this, one of the wanderers said to him:
“sassato loko, idameva saccaṃ moghamaññanti—
“The world is eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.
That’s my view, householder.”
Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:
Another wanderer said:
“asassato loko, idameva saccaṃ moghamaññanti—
“The world is not eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.
That’s my view, householder.”
Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:
Another wanderer said:
“antavā loko … pe …
“The world is finite …” …
anantavā loko …
“The world is infinite …” …
taṃ jīvaṃ taṃ sarīraṃ …
“The soul and the body are the same thing …” …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
“The soul and the body are different things …” …
hoti tathāgato paraṃ maraṇā …
“A Realized One exists after death …” …
na hoti tathāgato paraṃ maraṇā …
“A Realized One doesn’t exist after death …” …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
“A Realized One both exists and doesn’t exist after death …” …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—
“A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.
That’s my view, householder.”
Evaṃ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca:
When this was said, Anāthapiṇḍika said this:
“yvāyaṃ, bhante, āyasmā evamāha:
“Sirs, regarding the venerable who said this:
‘sassato loko, idameva saccaṃ moghamaññanti—
‘The world is eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,
That’s my view, householder.’
imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.
This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.
Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.
And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
What he clings to and holds to is just suffering.
Yopāyaṃ, bhante, āyasmā evamāha:
Regarding the venerable who said this:
‘asassato loko, idameva saccaṃ moghamaññanti—
‘The world is not eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,
That’s my view, householder.’
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.
This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.
Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.
And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.
What he clings to and holds to is just suffering.
Yopāyaṃ, bhante, āyasmā evamāha:
Regarding the venerable who said this:
‘antavā loko … pe …
‘The world is finite …’ …
anantavā loko …
‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …
‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …
‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …
‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,
That’s my view, householder.’
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.
This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.
But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.
Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.
And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.
What he clings to and holds to is just suffering.”
Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ:
When he said this the wanderers said to him:
“byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni.
“Householder, we’ve each explained our own convictions.
Vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti?
Tell us, householder, what is your view?”
“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.
“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.
And what’s impermanent is suffering.
‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti—
And what’s suffering is not mine, I am not this, this is not my self.
evaṃdiṭṭhiko ahaṃ, bhante”ti.
That’s my view, sirs.”
“Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.
“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.
And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato”ti.
What you cling to and hold to is just suffering.”
“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.
“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.
And what’s impermanent is suffering.
‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.
And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī”ti.
And I truly understand the escape beyond that.”
Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu.
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
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.
“Sādhu sādhu, gahapati.
“Good, good, householder!
Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā”ti.
That’s how you should legitimately and completely refute those foolish men from time to time.”
Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk,
Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi:
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.”

10.94 - AN 10.94 Vajjiyamāhita: With Vajjiyamāhita


94. Vajjiyamāhitasutta
94. With Vajjiyamāhita
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya.
Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha.
Atha kho vajjiyamāhitassa gahapatissa etadahosi:
Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya.
“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.
as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya.
And it’s the wrong time to see the esteemed monks,
Paṭisallīnā manobhāvanīyāpi bhikkhū.
as they’re in retreat.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami.
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.
Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ:
They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying:
“appasaddā bhonto hontu. Mā bhonto saddamakattha.
“Be quiet, good sirs, don’t make a sound.
Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako.
The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati.
He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.
Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ.
Then those wanderers who follow other paths fell silent.
Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.
Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī”ti?
“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?”
“Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati.
“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.
Gārayhaṃ kho, bhante, bhagavā garahati, pasaṃsitabbaṃ pasaṃsati.
The Buddha criticizes where it is due, and praises where it is due.
Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā.
In doing so he is one who speaks after analyzing the question,
Na so bhagavā ettha ekaṃsavādo”ti.
without making generalizations on this point.”
Evaṃ vutte, aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca:
When he said this, one of the wanderers said to him:
“āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko”ti?
“Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”
“Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena:
“On this point, also, I reasonably respond to the venerables.
‘idaṃ kusalan’ti, bhante, bhagavatā paññattaṃ;
The Buddha has stated ‘This is skillful’ and
‘idaṃ akusalan’ti, bhante, bhagavatā paññattaṃ.
‘This is unskillful’.
Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā;
So when it comes to what is skillful and unskillful the Buddha makes a statement.
na so bhagavā venayiko appaññattiko”ti.
He is not an exterminator who refrains from making statements.”
Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu.
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Seeing this, Vajjiyamāhita got up from his seat. He went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapati.
“Good, good, householder!
Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā.
That’s how you should legitimately and completely refute those foolish men from time to time.
Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi;
Householder, I don’t say that all mortifications should be undergone.
na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi;
But I don’t say that no mortifications should be undergone.
nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi;
I don’t say that all observances should be undertaken.
na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi;
But I don’t say that no observances should be undertaken.
nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi;
I don’t say that all efforts should be tried.
na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi;
But I don’t say that no efforts should be tried.
nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi.
I don’t say that everything should be given up.
Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi;
But I don’t say that nothing should be given up.
nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi;
I don’t say that you should be liberated with all kinds of freedom.
na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.
But I don’t say that you should not be liberated with any kind of freedom.
Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi.
When undergoing certain mortifications, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t undergo those mortifications.
Yañca khvassa, gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.
When undergoing certain mortifications, unskillful Dharmas decline while skillful Dharmas grow. I say that you should undergo those mortifications.
Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi.
When undertaking certain observances, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t undertake those observances.
Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.
When undertaking certain observances, unskillful Dharmas decline while skillful Dharmas grow. I say that you should undertake those observances.
Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi.
When trying certain efforts, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t try those efforts.
Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṃ padhānaṃ padahitabbanti vadāmi.
When trying certain efforts, unskillful Dharmas decline while skillful Dharmas grow. I say that you should try those efforts.
Yañhi, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi.
When giving up certain things, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t give up those things.
Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.
When giving up certain things, unskillful Dharmas decline while skillful Dharmas grow. I say that you should give up those things.
Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi.
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.
Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti.
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.”
Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
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.
Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi:
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.”

10.95 - AN 10.95 Uttiya: With Uttiya


95. Uttiyasutta
95. With Uttiya
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan”ti?
“Master Gotama, is this right: ‘The world is eternal. This is the only truth, other ideas are stupid’?”
“Abyākataṃ kho etaṃ, uttiya, mayā:
“This has not been declared by me, Uttiya.”
‘sassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan”ti?
“Then is this right: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”
“Etampi kho, uttiya, abyākataṃ mayā:
“This has not been declared by me, Uttiya.”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ nu kho, bho gotama, antavā loko … pe …
“Then is this right: ‘The world is finite …’ …
anantavā loko …
‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …
‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …
‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …
‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti?
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”
“Etampi kho, uttiya, abyākataṃ mayā:
“This has not been declared by me, Uttiya.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā—
“When asked about all these points, Master Gotama says that they have not been declared by him.
sassato loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, antavā loko … pe …
anantavā loko …
taṃ jīvaṃ taṃ sarīraṃ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
hoti tathāgato paraṃ maraṇā …
na hoti tathāgato paraṃ maraṇā …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno:
‘etampi kho, uttiya, abyākataṃ mayā—
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.
Atha kiñcarahi bhotā gotamena byākatan”ti?
So what exactly has been declared by Master Gotama?”
“Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.
“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.”
“Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti?
“But when Master Gotama teaches in this way, is the whole world released, or half, or a third?”
Evaṃ vutte, bhagavā tuṇhī ahosi.
But when he said this, the Buddha kept silent.
Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought:
“mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi:
“The wanderer Uttiya must not get the harmful misconception:
‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti.
‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’
Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā”ti.
That would be for his lasting harm and suffering.”
Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca:
Then Ānanda said to the wanderer Uttiya:
“tenahāvuso uttiya, upamaṃ te karissāmi.
“Well then, Reverend Uttiya, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.
And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
No ca khvassa evaṃ ñāṇaṃ hoti: ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti.
He doesn’t know how many creatures enter or leave the citadel.
Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.
But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.
Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti.
In the same way, it’s not the Realized One’s concern whether the whole world is released by this, or half, or a third.
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā.
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.
Evamete lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti.
That’s how they’re released from the world, in the past, future, or present.
Yadeva kho tvaṃ, āvuso uttiya, bhagavantaṃ pañhaṃ apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi.
Uttiya, you were just asking the Buddha the same question as before in a different way.
Tasmā te taṃ bhagavā na byākāsī”ti.
That’s why he didn’t answer.”

10.96 - AN 10.96 Kokanuda: With Kokanada


96. Kokanudasutta
96. With Kokanada
Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme.
At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.
Then Ānanda rose at the crack of dawn and went to the hot springs to bathe.
Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
When he had bathed and emerged from the water he stood in one robe drying himself.
Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.
The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.
Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.
He saw Ānanda coming off in the distance
Disvāna āyasmantaṃ ānandaṃ etadavoca:
and said to him:
“kvettha, āvuso”ti?
“Who’s here, reverend?”
“Ahamāvuso, bhikkhū”ti.
“I’m a monk, reverend.”
“Katamesaṃ, āvuso, bhikkhūnan”ti?
“Of which monks?”
“Samaṇānaṃ, āvuso, sakyaputtiyānan”ti.
“Of the ascetics who follow the Sakyan.”
“Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“I’d like to ask the venerable about a certain point, if you’d take the time to answer.”
“Pucchāvuso, sutvā vedissāmā”ti.
“Ask, reverend. When I’ve heard it I’ll know.”
“Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamaññan’ti—evaṃdiṭṭhi bhavan”ti?
“Is this your view: ‘The world is eternal. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi:
“That’s not my view, reverend.”
‘sassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamaññan’ti—evaṃdiṭṭhi bhavan”ti?
“Then is this your view: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi:
“That’s not my view, reverend.”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ nu kho, bho, antavā loko … pe …
“Then is this your view: ‘The world is finite …’ …
anantavā loko …
‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …
‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …
‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …
‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—evaṃdiṭṭhi bhavan”ti?
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi:
“That’s not my view, reverend.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
“Tena hi bhavaṃ na jānāti, na passatī”ti?
“Then, sir, do you neither know nor see?”
“Na kho ahaṃ, āvuso, na jānāmi na passāmi.
“That’s not so, reverend.
Jānāmahaṃ, āvuso, passāmī”ti.
I do know and see.”
“‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti—
“When asked about all these points, you say that’s not your view.
evaṃdiṭṭhi bhavan’ti, iti puṭṭho samāno:
‘na kho ahaṃ, āvuso, evaṃdiṭṭhi—
sassato loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno:
Yet when asked whether you neither know nor see,
‘na kho ahaṃ, āvuso, na jānāmi na passāmi.
you say, ‘That’s not so, reverend.
Jānāmahaṃ, āvuso, passāmī’ti vadesi.
I do know and see.’
Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”
“‘Sassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.
“‘The world is eternal. This is the only truth, other ideas are stupid:’ that’s a misconception.
‘Asassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.
‘The world is not eternal. This is the only truth, other ideas are stupid:’ that’s a misconception.
Antavā loko … pe …
‘The world is finite …’ …
anantavā loko …
‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …
‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …
‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …
‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
‘A Realized One both exists and doesn’t exist after death …’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.
‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid:’ that’s a misconception.
Yāvatā, āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto, tamahaṃ jānāmi tamahaṃ passāmi.
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.
Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi:
Knowing and seeing thus, why should I say:
‘na jānāmi na passāmī’ti?
‘I neither know nor see?’
Jānāmahaṃ, āvuso, passāmī”ti.
I do know and see.”
“Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?
“What is the venerable’s name? And how are you known among your spiritual companions?”
“‘Ānando’ti kho me, āvuso, nāmaṃ.
“Reverend, my name is Ānanda.
‘Ānando’ti ca pana maṃ sabrahmacārī jānantī”ti.
And that’s how I’m known among my spiritual companions.”
“Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha:
“Goodness! I had no idea I was consulting such a great teacher as
‘āyasmā ānando’ti.
Venerable Ānanda!
Sace hi mayaṃ jāneyyāma:
If I had known who
‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya.
you were, I wouldn’t have said so much.
Khamatu ca me āyasmā ānando”ti.
May Venerable Ānanda please forgive me.”

10.97 - AN 10.97 Āhuneyya: Worthy of offerings Dedicated to the Gods


97. Āhuneyyasutta
Worthy of offerings Dedicated to the Gods
“Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
“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.
Katamehi dasahi?
What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
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.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
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.
Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
They have good friends, companions, and associates.
Sammādiṭṭhiko hoti sammādassanena samannāgato.
They have right view, possessing right perspective.
Anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.
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.
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
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’.
Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
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.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
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.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
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.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.
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.”

10.98 - AN 10.98 Thera: A Senior monk


98. Therasutta
98. A Senior monk
“Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati.
“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.
diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
adhikaraṇasamuppādavūpasamakusalo hoti,
They’re skilled in raising and settling disciplinary issues.
dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo,
They love the Dharmas and are a delight to converse with, being full of joy in The Dharma and training.
santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena,
They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
pāsādiko hoti abhikkantapaṭikkante susaṃvuto antaraghare nisajjāya,
They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
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.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī”ti.
A senior monk with these ten qualities lives comfortably in whatever region they live.”

10.99 - AN 10.99 Upāli: With Upāli


99. Upālisutta
99. With Upāli
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.
“Sir, I wish to frequent remote lodgings in the wilderness and the forest.”
“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.
“Upāli, remote lodgings in the wilderness and the forest are challenging.
Dukkaraṃ pavivekaṃ durabhiramaṃ.
It’s hard to maintain seclusion and hard to find joy in it.
Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno.
Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.
Yo kho, upāli, evaṃ vadeyya:
If someone should say this:
‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ:
‘Though I don’t have undistractible-lucidity, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘saṃsīdissati vā uplavissati vā’ti.
they’ll sink down or float away.
Seyyathāpi, upāli, mahāudakarahado.
Suppose there was a large lake,
Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā.
and along comes a bull elephant with a height of seven or eight cubits.
Tassa evamassa:
He’d think:
‘yannūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisandhovikampi khiḍḍaṃ kīḷeyyaṃ.
‘Why don’t I plunge into this lake and play around while washing my ears and back?
Kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti.
When I’ve bathed and emerged from the water, I’ll come out and go wherever I want.’
So taṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyya piṭṭhisandhovikampi khiḍḍaṃ kīḷeyya;
And that’s just what he does.
kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya.
Taṃ kissa hetu?
Why is that?
Mahā, upāli, attabhāvo gambhīre gādhaṃ vindati.
Because his large life-form finds a footing in the depths.
Atha āgaccheyya saso vā biḷāro vā.
Then along comes a rabbit or a cat.
Tassa evamassa:
They’d think:
‘ko cāhaṃ, ko ca hatthināgo.
‘What difference is there between me and a bull elephant?
Yannūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisandhovikampi khiḍḍaṃ kīḷeyyaṃ;
Why don’t I plunge into this lake and play around while washing my ears and back?
kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti.
When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’
So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya.
They jump into the lake rashly, without thinking.
Tassetaṃ pāṭikaṅkhaṃ:
You can expect that
‘saṃsīdissati vā uplavissati vā’ti.
they’ll sink down or float away.
Taṃ kissa hetu?
Why is that?
Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati.
Because their little life-form finds no footing in the depths.
Evamevaṃ kho, upāli, yo evaṃ vadeyya:
If someone should say this:
‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ:
‘Though I don’t have undistractible-lucidity, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘saṃsīdissati vā uplavissati vā’ti.
they’ll sink down or float away.
Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.
Suppose there was a little baby boy playing in his own urine and feces.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
nanvāyaṃ kevalā paripūrā bālakhiḍḍā”ti?
Isn’t that a totally foolish game?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya
“After some time that boy grows up and his faculties mature.
yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati.
He accordingly plays childish games such as toy ploughs, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti?
Aren’t such games better than what he did before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya
“After some time that boy grows up and his faculties mature further.
pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti
He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyehi saddehi …
Sounds known by the ear …
ghānaviññeyyehi gandhehi …
Smells known by the nose …
jivhāviññeyyehi rasehi …
Tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Taṃ kiṃ maññasi, upāli,
What do you think, Upāli?
nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti?
Aren’t such games better than what he did before?”
“Evaṃ, bhante”.
“Yes, sir.”
“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
“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.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
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.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
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.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
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.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.
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.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.
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.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
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.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
They avoid injuring plants and seeds.
Ekabhattiko hoti rattūparato, virato vikālabhojanā.
They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti,
They avoid dancing, singing, music, and seeing shows.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
uccāsayanamahāsayanā paṭivirato hoti,
They avoid high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti,
They avoid receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,
raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,
raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti,
women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti,
male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti,
goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
chickens and pigs,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti,
elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti,
and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti,
They avoid running errands and messages;
kayavikkayā paṭivirato hoti,
buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,
falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,
bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
They’re content with robes to look after the body and alms-food to look after the belly.
Yena yeneva pakkamati samādāyeva pakkamati,
Wherever they go, they set out taking only these things.
seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti.
They’re like a bird: wherever it flies, wings are its only burden.
Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati.
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.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
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.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
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,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
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.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
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.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.
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.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
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.
Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
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. …” …
Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.
“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.
Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe ….
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. …” …
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati … pe ….
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …
Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītametan’ti nevasaññānāsaññāyatanaṃ upasampajja viharati.
“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.
Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.
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.”

10.100 - AN 10.100 Abhabba: Cannot


100. Abhabbasutta
100. Cannot
“Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.
“monks, without giving up ten things you can’t realize perfection.
Katame dasa?
What ten?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ—
Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit.
ime kho, bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.
Without giving up these ten things you can’t realize perfection.
Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.
After giving up ten things you can realize perfection.
Katame dasa?
What ten?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ—
Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit.
ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.
After giving up these ten things you can realize perfection.”
Aṅguttara Nikāya 10
Numbered Discourses 10

10..11.. - AN 10 vagga 11 Samaṇasaññā: Perceptions for Ascetics


11. Samaṇasaññāvagga
11. Perceptions for Ascetics

10.101 - AN 10.101 Samaṇasaññā: Perceptions for Ascetics


101. Samaṇasaññāsutta
101. Perceptions for Ascetics
“Tisso imā, bhikkhave, samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.
“monks, when these three perceptions for ascetics are developed and cultivated they fulfill seven things.
Katamā tisso?
What three?
Vevaṇṇiyamhi ajjhupagato, parapaṭibaddhā me jīvikā, añño me ākappo karaṇīyoti—
‘I have achieved freedom from class.’ ‘My livelihood is tied up with others.’ ‘My behavior should be different.’
imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.
When these three perceptions for ascetics are developed and cultivated they fulfill seven things.
Katame satta?
What seven?
Santatakārī hoti santatavutti sīlesu, anabhijjhālu hoti, abyāpajjo hoti, anatimānī hoti, sikkhākāmo hoti, “idamatthan”tissa hoti jīvitaparikkhāresu, āraddhavīriyo ca viharati.
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.
Imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā ime satta dhamme paripūrentī”ti.
When those three perceptions for ascetics are developed and cultivated they fulfill these seven things.”

10.102 - AN 10.102 Bojjhaṅga: Awakening Factors


102. Bojjhaṅgasutta
102. Awakening Factors
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti.
“monks, when the seven awakening factors are developed and cultivated they fulfill three knowledges.
Katame satta?
What seven?
Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti.
When these seven awakening factors are developed and cultivated they fulfill three knowledges.
Katamā tisso?
What three?
Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati,
It’s when a monk recollects their many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
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.
Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā imā tisso vijjā paripūrentī”ti.
When those seven awakening factors are developed and cultivated they fulfill these three knowledges.”

10.103 - AN 10.103 Micchatta: The Wrong Way


103. Micchattasutta
103. The Wrong Way
“Micchattaṃ, bhikkhave, āgamma virādhanā hoti, no ārādhanā.
“monks, relying on the wrong way leads to failure, not success.
Kathañca, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā?
And how does relying on the wrong way lead to failure, not success?
Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa micchāvimutti pahoti.
Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong rememberfulness. Wrong rememberfulness gives rise to wrong undistractible-lucidity. Wrong undistractible-lucidity gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.
Evaṃ kho, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā.
That’s how relying on the wrong way leads to failure, not success.
Sammattaṃ, bhikkhave, āgamma ārādhanā hoti, no virādhanā.
Relying on the right way leads to success, not failure.
Kathañca, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā?
And how does relying on the right way lead to success, not failure?
Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahoti.
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.”

10.104 - AN 10.104 Bīja: A Seed


104. Bījasutta
104. A Seed
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa
“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.
Taṃ kissa hetu?
Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā.
Because their view is bad.
Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati.
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.
Taṃ kissa hetu?
Why is that?
Bījañhi, bhikkhave, pāpakaṃ.
Because the seed is bad.
Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ …
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.
Taṃ kissa hetu?
Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā.
Because their view is good.
Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañca pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ sātattāya madhurattāya asecanakattāya saṃvattati.
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.
Taṃ kissa hetu?
Why is that?
Bījañhi, bhikkhave, bhaddakaṃ.
Because the seed is good.
Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa … pe … sammāvimuttissa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ …
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.
Taṃ kissa hetu?
Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā”ti.
Because their view is good.”

10.105 - AN 10.105 Vijjā: Knowledge


105. Vijjāsutta
105. Knowledge
“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva ahirikaṃ anottappaṃ.
“monks, ignorance precedes the attainment of unskillful Dharmas, with lack of conscience and prudence following along.
Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa micchāvimutti pahoti.
An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong rememberfulness. Wrong rememberfulness gives rise to wrong undistractible-lucidity. Wrong undistractible-lucidity gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.
Vijjā, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ.
Knowledge precedes the attainment of skillful Dharmas, with conscience and prudence following along.
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.
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.”

10.106 - AN 10.106 Nijjara: Wearing Away


106. Nijjarasutta
106. Wearing Away
“Dasayimāni, bhikkhave, nijjaravatthūni.
“monks, there are these ten grounds for wearing away.
Katamāni dasa?
What ten?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti;
For one of right view, wrong view is worn away.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong view are worn away.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (1)
And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti;
For one of right thought, wrong thought is worn away.
ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong thought are worn away.
sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (2)
And because of right thought, many skillful Dharmas are developed to perfection.
Sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti;
For one of right speech, wrong speech is worn away.
ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong speech are worn away.
sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (3)
And because of right speech, many skillful Dharmas are developed to perfection.
Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti;
For one of right action, wrong action is worn away.
ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong action are worn away.
sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (4)
And because of right action, many skillful Dharmas are developed to perfection.
Sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti;
For one of right livelihood, wrong livelihood is worn away.
ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong livelihood are worn away.
sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (5)
And because of right livelihood, many skillful Dharmas are developed to perfection.
Sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti;
For one of right effort, wrong effort is worn away.
ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong effort are worn away.
sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (6)
And because of right effort, many skillful Dharmas are developed to perfection.
Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti;
For one of right rememberfulness, wrong rememberfulness is worn away.
ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong rememberfulness are worn away.
sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (7)
And because of right rememberfulness, many skillful Dharmas are developed to perfection.
Sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti;
For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away.
ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong undistractible-lucidity are worn away.
sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (8)
And because of right undistractible-lucidity, many skillful Dharmas are developed to perfection.
Sammāñāṇissa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti;
For one of right knowledge, wrong knowledge is worn away.
ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong knowledge are worn away.
sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (9)
And because of right knowledge, many skillful Dharmas are developed to perfection.
Sammāvimuttissa, bhikkhave, micchāvimutti nijjiṇṇā hoti;
For one of right freedom, wrong freedom is worn away.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;
And the many bad, unskillful Dharmas that arise because of wrong freedom are worn away.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. (10)
And because of right freedom, many skillful Dharmas are developed to perfection.
Imāni kho, bhikkhave, dasa nijjaravatthūnī”ti.
These are the ten grounds for wearing away.”

10.107 - AN 10.107 Dhovana: Washing


107. Dhovanasutta
107. Washing
“Atthi, bhikkhave, dakkhiṇesu janapadesu dhovanaṃ nāma.
“monks, there is a country in the south called ‘Washing’.
Tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi.
They have food, drink, snacks, meals, refreshments, and beverages, as well as dancing, singing, and music.
Atthetaṃ, bhikkhave, dhovanaṃ; ‘netaṃ natthī’ti vadāmi.
There is such a ‘Washing’, I don’t deny it.
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.
Ahañca kho, bhikkhave, ariyaṃ dhovanaṃ desessāmi, yaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
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.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamañca taṃ, bhikkhave, ariyaṃ dhovanaṃ, yaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?
“And what is that noble washing?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhotā hoti;
For one of right view, wrong view is washed away.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti;
And the many bad, unskillful Dharmas that arise because of wrong view are washed away.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhoto hoti … pe …
For one of right thought, wrong thought is washed away. …
sammāvācassa, bhikkhave, micchāvācā niddhotā hoti …
For one of right speech, wrong speech is washed away. …
sammākammantassa, bhikkhave, micchākammanto niddhoto hoti …
For one of right action, wrong action is washed away. …
sammāājīvassa, bhikkhave, micchāājīvo niddhoto hoti …
For one of right livelihood, wrong livelihood is washed away. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhoto hoti …
For one of right effort, wrong effort is washed away. …
sammāsatissa, bhikkhave, micchāsati niddhotā hoti …
For one of right rememberfulness, wrong rememberfulness is washed away. …
sammāsamādhissa, bhikkhave, micchāsamādhi niddhoto hoti …
For one of right undistractible-lucidity, wrong undistractible-lucidity is washed away. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhotaṃ hoti … pe ….
For one of right knowledge, wrong knowledge is washed away. …
Sammāvimuttissa, bhikkhave, micchāvimutti niddhotā hoti;
For one of right freedom, wrong freedom is washed away.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti;
And the many bad, unskillful Dharmas that arise because of wrong freedom are washed away.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right freedom, many skillful Dharmas are developed to perfection.
Idaṃ kho taṃ, bhikkhave, ariyaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.
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.”

10.108 - AN 10.108 Tikicchaka: Doctors


108. Tikicchakasutta
108. Doctors
“Tikicchakā, bhikkhave, virecanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya.
“monks, doctors prescribe a purgative for eliminating illnesses stemming from disorders of bile, phlegm, and wind.
Atthetaṃ, bhikkhave, virecanaṃ; ‘netaṃ natthī’ti vadāmi.
There is such a purgative, I don’t deny it.
Tañca kho etaṃ, bhikkhave, virecanaṃ sampajjatipi vipajjatipi.
But this kind of purgative sometimes works and sometimes fails.
Ahañca kho, bhikkhave, ariyaṃ virecanaṃ desessāmi, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
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.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamañca taṃ, bhikkhave, ariyaṃ virecanaṃ, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?
“And what is the noble purgative that works without fail?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi virittā hoti;
For one of right view, wrong view is purged.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti;
And the many bad, unskillful Dharmas produced by wrong view are purged.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo viritto hoti … pe …
For one of right thought, wrong thought is purged. …
sammāvācassa, bhikkhave, micchāvācā virittā hoti …
For one of right speech, wrong speech is purged. …
sammākammantassa, bhikkhave, micchākammanto viritto hoti …
For one of right action, wrong action is purged. …
sammāājīvassa, bhikkhave, micchāājīvo viritto hoti …
For one of right livelihood, wrong livelihood is purged. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo viritto hoti …
For one of right effort, wrong effort is purged.
sammāsatissa, bhikkhave, micchāsati virittā hoti …
For one of right rememberfulness, wrong rememberfulness is purged. …
sammāsamādhissa, bhikkhave, micchāsamādhi viritto hoti …
For one of right undistractible-lucidity, wrong undistractible-lucidity is purged. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ virittaṃ hoti … pe ….
For one of right knowledge, wrong knowledge is purged. …
Sammāvimuttissa, bhikkhave, micchāvimutti virittā hoti;
For one of right freedom, wrong freedom is purged.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti;
And the many bad, unskillful Dharmas produced by wrong freedom are purged.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right freedom, many skillful Dharmas are developed to perfection.
Idaṃ kho taṃ, bhikkhave, ariyaṃ virecanaṃ yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti … pe … sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.
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.”

10.109 - AN 10.109 Vamana: Emetic


109. Vamanasutta
109. Emetic
“Tikicchakā, bhikkhave, vamanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya.
“monks, doctors prescribe an emetic for eliminating illnesses stemming from disorders of bile, phlegm, and wind.
Atthetaṃ, bhikkhave, vamanaṃ; ‘netaṃ natthī’ti vadāmi.
There is such an emetic, I don’t deny it.
Tañca kho etaṃ, bhikkhave, vamanaṃ sampajjatipi vipajjatipi.
But this kind of emetic sometimes works and sometimes fails.
Ahañca kho, bhikkhave, ariyaṃ vamanaṃ desessāmi, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
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.
Taṃ suṇātha … pe ….
Listen and pay close attention, I will speak. …
Katamañca taṃ, bhikkhave, ariyaṃ vamanaṃ, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti … pe … sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?
And what is that noble emetic that works without fail?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi vantā hoti;
For one of right view, wrong view is vomited up.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti;
And the many bad, unskillful Dharmas produced by wrong view are vomited up.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo vanto hoti … pe …
For one of right thought, wrong thought is vomited up. …
sammāvācassa, bhikkhave, micchāvācā vantā hoti …
For one of right speech, wrong speech is vomited up. …
sammākammantassa, bhikkhave, micchākammanto vanto hoti …
For one of right action, wrong action is vomited up. …
sammāājīvassa, bhikkhave, micchāājīvo vanto hoti …
For one of right livelihood, wrong livelihood is vomited up. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo vanto hoti …
For one of right effort, wrong effort is vomited up. …
sammāsatissa, bhikkhave, micchāsati vantā hoti …
For one of right rememberfulness, wrong rememberfulness is vomited up. …
sammāsamādhissa, bhikkhave, micchāsamādhi vanto hoti …
For one of right undistractible-lucidity, wrong undistractible-lucidity is vomited up. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ vantaṃ hoti … pe ….
For one of right knowledge, wrong knowledge is vomited up. …
Sammāvimuttissa, bhikkhave, micchāvimutti vantā hoti;
For one of right freedom, wrong freedom is vomited up.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti;
And the many bad, unskillful Dharmas produced by wrong freedom are vomited up.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right freedom, many skillful Dharmas are developed to perfection.
Idaṃ kho taṃ, bhikkhave, ariyaṃ vamanaṃ yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti … pe … sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.
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.”

10.110 - AN 10.110 Niddhamanīya: Blown Away


110. Niddhamanīyasutta
110. Blown Away
“Dasayime, bhikkhave, niddhamanīyā dhammā.
“monks, these ten qualities should be blown away.
Katame dasa?
What ten?
Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhantā hoti;
For one of right view, wrong view is blown away.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti;
And the many bad, unskillful Dharmas produced by wrong view are blown away.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhanto hoti … pe …
For one of right thought, wrong thought is blown away. …
sammāvācassa bhikkhave, micchāvācā niddhantā hoti …
For one of right speech, wrong speech is blown away. …
sammākammantassa, bhikkhave, micchākammanto niddhanto hoti …
For one of right action, wrong action is blown away. …
sammāājīvassa, bhikkhave, micchāājīvo niddhanto hoti …
For one of right livelihood, wrong livelihood is blown away. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhanto hoti …
For one of right effort, wrong effort is blown away. …
sammāsatissa, bhikkhave, micchāsati niddhantā hoti …
For one of right rememberfulness, wrong rememberfulness is blown away. …
sammāsamādhissa, bhikkhave, micchāsamādhi niddhanto hoti …
For one of right undistractible-lucidity, wrong undistractible-lucidity is blown away. …
sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhantaṃ hoti ….
For one of right knowledge, wrong knowledge is blown away. …
Sammāvimuttissa, bhikkhave, micchāvimutti niddhantā hoti;
For one of right freedom, wrong freedom is blown away.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti;
And the many bad, unskillful Dharmas produced by wrong freedom are blown away.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
And because of right freedom, many skillful Dharmas are developed to perfection.
Ime kho, bhikkhave, dasa niddhamanīyā dhammā”ti.
These are the ten qualities that should be blown away.”

10.111 - AN 10.111 Paṭhamaasekha: An Adept (1st)


111. Paṭhamaasekhasutta
111. An Adept (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Asekho asekho’ti, bhante, vuccati.
“Sir, they speak of this person called ‘an adept’.
Kittāvatā bhante, bhikkhu asekho hotī”ti?
How is an adept monk defined?”
“Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti.
“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.
Evaṃ kho, bhikkhu, bhikkhu asekho hotī”ti.
That’s how a monk is an adept.”

10.112 - AN 10.112 Dutiyaasekha: An Adept (2nd)


112. Dutiyaasekhasutta
112. An Adept (2nd)
“Dasayime, bhikkhave, asekhiyā dhammā.
“monks, there are ten qualities of an adept.
Katame dasa?
What ten?
Asekhā sammādiṭṭhi, asekho sammāsaṅkappo, asekhā sammāvācā, asekho sammākammanto, asekho sammāājīvo, asekho sammāvāyāmo, asekhā sammāsati, asekho sammāsamādhi, asekhaṃ sammāñāṇaṃ, asekhā sammāvimutti—
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

10..12.. - AN 10 vagga 12 Paccorohaṇi: The Ceremony of Descent


12. Paccorohaṇivagga
12. The Ceremony of Descent

10.113 - AN 10.113 Paṭhamaadhamma: Bad dharmas (1st)


113. Paṭhamaadhammasutta
113. Bad dharmas (1st)
“Adhammo ca, bhikkhave, veditabbo anattho ca;
“monks, you should know bad dharmas with bad results.
dhammo ca veditabbo attho ca.
And you should know good dharmas with good results.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo ca anattho ca?
And what are bad dharmas with bad results?
Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti—
Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.
These are called bad dharmas with bad results.
Katamo ca, bhikkhave, dhammo ca attho ca?
And what are good dharmas with good results?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, 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, 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.
Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,
Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”

10.114 - AN 10.114 Dutiyaadhamma: Bad dharmas (2nd)


114. Dutiyaadhammasutta
114. Bad dharmas (2nd)
“Adhammo ca, bhikkhave, veditabbo dhammo ca;
“monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.
And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Micchādiṭṭhi, bhikkhave, adhammo;
Wrong view is a bad dharma.
sammādiṭṭhi dhammo;
Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (1)
And the many skillful Dharmas developed to perfection because of right view are good results.
Micchāsaṅkappo, bhikkhave, adhammo;
Wrong thought is a bad dharma.
sammāsaṅkappo dhammo;
Right thought is a good dharma.
ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong thought are bad results.
sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (2)
And the many skillful Dharmas developed to perfection because of right thought are good results.
Micchāvācā, bhikkhave, adhammo;
Wrong speech is a bad dharma.
sammāvācā dhammo;
Right speech is a good dharma.
ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong speech are bad results.
sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (3)
And the many skillful Dharmas developed to perfection because of right speech are good results.
Micchākammanto, bhikkhave, adhammo;
Wrong action is a bad dharma.
sammākammanto dhammo;
Right action is a good dharma.
ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong action are bad results.
sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (4)
And the many skillful Dharmas developed to perfection because of right action are good results.
Micchāājīvo, bhikkhave, adhammo;
Wrong livelihood is a bad dharma.
sammāājīvo dhammo;
Right livelihood is a good dharma.
ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong livelihood are bad results.
sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (5)
And the many skillful Dharmas developed to perfection because of right livelihood are good results.
Micchāvāyāmo, bhikkhave, adhammo;
Wrong effort is a bad dharma.
sammāvāyāmo dhammo;
Right effort is a good dharma.
ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong effort are bad results.
sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (6)
And the many skillful Dharmas developed to perfection because of right effort are good results.
Micchāsati, bhikkhave, adhammo;
Wrong rememberfulness is a bad dharma.
sammāsati dhammo;
Right rememberfulness is a good dharma.
ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong rememberfulness are bad results.
sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (7)
And the many skillful Dharmas developed to perfection because of right rememberfulness are good results.
Micchāsamādhi, bhikkhave, adhammo;
Wrong undistractible-lucidity is a bad dharma.
sammāsamādhi dhammo;
Right undistractible-lucidity is a good dharma.
ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong undistractible-lucidity are bad results.
sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (8)
And the many skillful Dharmas developed to perfection because of right undistractible-lucidity are good results.
Micchāñāṇaṃ, bhikkhave, adhammo;
Wrong knowledge is a bad dharma.
sammāñāṇaṃ dhammo;
Right knowledge is a good dharma.
ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong knowledge are bad results.
sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (9)
And the many skillful Dharmas developed to perfection because of right knowledge are good results.
Micchāvimutti, bhikkhave, adhammo;
Wrong freedom is a bad dharma.
sammāvimutti dhammo;
Right freedom is a good dharma.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong freedom are bad results.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho. (10)
And the many skillful Dharmas developed to perfection because of right freedom are good results.
‘Adhammo ca, bhikkhave, veditabbo dhammo ca;
‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.
And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,
Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”

10.115 - AN 10.115 Tatiyaadhamma: Bad dharmas (3rd)


115. Tatiyaadhammasutta
115. Bad dharmas (3rd)
“Adhammo ca, bhikkhave, veditabbo dhammo ca;
“monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.
And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.
Knowing these things, your practice should follow the good dharmas with good results.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:
Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
‘adhammo ca, bhikkhave, veditabbo dhammo ca;
anattho ca veditabbo attho ca.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then they considered:
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma.
Let’s go to him, and ask him about this matter.
Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā”ti.
As he answers, so we’ll remember it.”
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.
Then those monks went to Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
Tesaṃ no, āvuso, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma.
Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti.
Vibhajatu āyasmā ānando”ti.
“May Venerable Ānanda please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;
“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.
evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.
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.
So hāvuso, bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
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.
So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.
That was the time to approach the Buddha and ask about this matter.
Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.
You should have remembered it in line with the Buddha’s answer.”
“Addhāvuso ānanda, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.
“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.
So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma,
That was the time to approach the Buddha and ask about this matter.
yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.
We should have remembered it in line with the Buddha’s answer.
Api cāyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā ānando agaruṃ katvā”ti.
Please explain this, if it’s no trouble.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
“Yes, reverend,” they replied.
Athāyasmā ānando etadavoca:
Ānanda said this:
“Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘adhammo ca, bhikkhave, veditabbo dhammo ca;
‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.
And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.
Knowing these things, your practice should follow the good dharmas with good results.’
Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Micchādiṭṭhi, āvuso, adhammo;
Wrong view is a bad dharma.
sammādiṭṭhi dhammo;
Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
And the many skillful Dharmas developed to perfection because of right view are good results.
Micchāsaṅkappo, āvuso, adhammo;
Wrong thought is a bad dharma.
sammāsaṅkappo dhammo …
Right thought is a good dharma. …
micchāvācā, āvuso, adhammo;
Wrong speech is a bad dharma.
sammāvācā dhammo …
Right speech is a good dharma. …
micchākammanto, āvuso, adhammo;
Wrong action is a bad dharma.
sammākammanto dhammo …
Right action is a good dharma. …
micchāājīvo, āvuso, adhammo;
Wrong livelihood is a bad dharma.
sammāājīvo dhammo …
Right livelihood is a good dharma. …
micchāvāyāmo, āvuso, adhammo;
Wrong effort is a bad dharma.
sammāvāyāmo dhammo …
Right effort is a good dharma. …
micchāsati, āvuso, adhammo;
Wrong rememberfulness is a bad dharma.
sammāsati dhammo …
Right rememberfulness is a good dharma. …
micchāsamādhi, āvuso, adhammo;
Wrong undistractible-lucidity is a bad dharma.
sammāsamādhi dhammo …
Right undistractible-lucidity is a good dharma. …
micchāñāṇaṃ, āvuso, adhammo;
Wrong knowledge is a bad dharma.
sammāñāṇaṃ dhammo ….
Right knowledge is a good dharma. …
Micchāvimutti, āvuso, adhammo;
Wrong freedom is a bad dharma.
sammāvimutti dhammo;
Right freedom is a good dharma.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong freedom are bad results.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
And the many skillful Dharmas developed to perfection because of right freedom are good results.
Ayaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘adhammo ca, bhikkhave, veditabbo dhammo ca … pe …
‘You should know bad dharmas and good dharmas …
tathā paṭipajjitabban’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation.
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.
If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“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:
Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ apucchimhā.
“Sir, we went to Ānanda and asked him about this matter.
Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.
And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”
“Sādhu sādhu, bhikkhave.
“Good, good, monks!
Paṇḍito, bhikkhave, ānando.
Ānanda is astute,
Mahāpañño, bhikkhave, ānando.
he has great wisdom.
Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ.
If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.
Eso ceva tassa attho evañca naṃ dhāreyyāthā”ti.
That is what it means, and that’s how you should remember it.”

10.116 - AN 10.116 Ajita: With Ajita


116. Ajitasutta
116. With Ajita
Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Ajita went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ajito paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Amhākaṃ, bho gotama, paṇḍito nāma sabrahmacārī.
“Master Gotama, we have a spiritual companion called ‘The Philosopher’.
Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā”ti.
He has worked out around five hundred arguments by which followers of other paths will know when they’ve been refuted.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī”ti?
“monks, do you remember this philosopher’s points?”
“Etassa, bhagavā, kālo etassa, sugata, kālo
“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak and the monks will remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, bhikkhave, ekacco adhammikena vādena adhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti.
“monks, take a certain person who rebuts and quashes non-Dharmic statements with non-Dharmic statements. This delights an non-Dharmic assembly,
Tena sā adhammikā parisā uccāsaddamahāsaddā hoti:
who make a dreadful racket:
‘paṇḍito vata bho, paṇḍito vata bho’ti.
‘He’s a true philosopher! He’s a true philosopher!’
Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti.
Another person rebuts and quashes Dharmic statements with non-Dharmic statements. This delights an non-Dharmic assembly,
Tena sā adhammikā parisā uccāsaddamahāsaddā hoti:
who make a dreadful racket:
‘paṇḍito vata bho, paṇḍito vata bho’ti.
‘He’s a true philosopher! He’s a true philosopher!’
Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṃ adhammikañca vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti.
Another person rebuts and quashes Dharmic and non-Dharmic statements with non-Dharmic statements. This delights an non-Dharmic assembly,
Tena sā adhammikā parisā uccāsaddamahāsaddā hoti:
who make a dreadful racket:
‘paṇḍito vata bho, paṇḍito vata bho’ti.
‘He’s a true philosopher! He’s a true philosopher!’
Adhammo ca, bhikkhave, veditabbo dhammo ca;
monks, you should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.
And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.
Knowing these things, your practice should follow the good dharmas with good results.
Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?
So what are bad dharmas? What are good dharmas? What are bad results? And what are good results?
Micchādiṭṭhi, bhikkhave, adhammo;
Wrong view is a bad dharma.
sammādiṭṭhi dhammo;
Right view is a good dharma.
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong view are bad results.
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
And the many skillful Dharmas developed to perfection because of right view are good results.
Micchāsaṅkappo, bhikkhave, adhammo;
Wrong thought is a bad dharma.
sammāsaṅkappo dhammo …
Right thought is a good dharma. …
micchāvācā, bhikkhave, adhammo;
Wrong speech is a bad dharma.
sammāvācā dhammo …
Right speech is a good dharma. …
micchākammanto, bhikkhave, adhammo;
Wrong action is a bad dharma.
sammākammanto dhammo …
Right action is a good dharma. …
micchāājīvo, bhikkhave, adhammo;
Wrong livelihood is a bad dharma.
sammāājīvo dhammo …
Right livelihood is a good dharma. …
micchāvāyāmo, bhikkhave, adhammo;
Wrong effort is a bad dharma.
sammāvāyāmo dhammo …
Right effort is a good dharma. …
micchāsati, bhikkhave, adhammo;
Wrong rememberfulness is a bad dharma.
sammāsati dhammo …
Right rememberfulness is a good dharma. …
micchāsamādhi, bhikkhave adhammo;
Wrong undistractible-lucidity is a bad dharma.
sammāsamādhi dhammo …
Right undistractible-lucidity is a good dharma. …
micchāñāṇaṃ, bhikkhave, adhammo;
Wrong knowledge is a bad dharma.
sammāñāṇaṃ dhammo.
Right knowledge is a good dharma. …
Micchāvimutti, bhikkhave, adhammo;
Wrong freedom is a bad dharma.
sammāvimutti dhammo;
Right freedom is a good dharma.
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho;
And the many bad, unskillful Dharmas produced by wrong freedom are bad results.
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.
And the many skillful Dharmas developed to perfection because of right freedom are good results.
‘Adhammo ca, bhikkhave, veditabbo dhammo ca;
‘You should know bad dharmas and good dharmas.
anattho ca veditabbo attho ca.
And you should know bad results and good results.
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti,
Knowing these things, your practice should follow the good dharmas with good results.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”

10.117 - AN 10.117 Saṅgārava: With Saṅgārava


117. Saṅgāravasutta
117. With Saṅgārava
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti?
“Master Gotama, what is the near shore? And what is the far shore?”
“Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ;
“Wrong view is the near shore, brahmin, and right view is the far shore.
micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ;
Wrong thought is the near shore, and right thought is the far shore.
micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ;
Wrong speech is the near shore, and right speech is the far shore.
micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ;
Wrong action is the near shore, and right action is the far shore.
micchāājīvo orimaṃ tīraṃ, sammāājīvo pārimaṃ tīraṃ;
Wrong livelihood is the near shore, and right livelihood is the far shore.
micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ;
Wrong effort is the near shore, and right effort is the far shore.
micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ;
Wrong rememberfulness is the near shore, and right rememberfulness is the far shore.
micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ;
Wrong undistractible-lucidity is the near shore, and right undistractible-lucidity is the far shore.
micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ;
Wrong knowledge is the near shore, and right knowledge is the far shore.
micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti.
Wrong freedom is the near shore, and right freedom is the far shore.
Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.
This is the near shore, and this is the far shore.
Appakā te manussesu,
Few are those among humans
ye janā pāragāmino;
who cross to the far shore.
Athāyaṃ itarā pajā,
The rest just run
tīramevānudhāvati.
around on the near shore.
Ye ca kho sammadakkhāte,
When The Dharma is well explained,
dhamme dhammānuvattino;
those who practice accordingly
Te janā pāramessanti,
are the ones who will cross over
maccudheyyaṃ suduttaraṃ.
Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,
Rid of dark qualities,
Sukkaṃ bhāvetha paṇḍito;
an astute person should develop the bright.
Okā anokamāgamma,
Leaving home behind
Viveke yattha dūramaṃ.
for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
you should try to find delight there,
hitvā kāme akiñcano;
having left behind sensual pleasures.
Pariyodapeyya attānaṃ,
With no possessions, an astute person
cittaklesehi paṇḍito.
should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,
And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;
in the awakening factors;
Ādānapaṭinissagge,
letting go of attachments,
anupādāya ye ratā;
they delight in not grasping.
Khīṇāsavā jutimanto,
With defilements ended, brilliant,
te loke parinibbutā”ti.
they are nirvana'd in this world.”

10.118 - AN 10.118 Orimatīra: The Near Shore


118. Orimatīrasutta
118. The Near Shore
“Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ.
“monks, I will teach you the near shore and the far shore.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ?
“And what, monks, is the near shore? What is the far shore?
Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ … pe …
Wrong view is the near shore, and right view is the far shore. …
micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīraṃ.
Wrong freedom is the near shore, and right freedom is the far shore.
Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.
This is the near shore, and this is the far shore.
Appakā te manussesu,
Few are those among humans
ye janā pāragāmino;
who cross to the far shore.
Athāyaṃ itarā pajā,
The rest just run
tīramevānudhāvati.
around on the near shore.
Ye ca kho sammadakkhāte,
When The Dharma is well explained,
dhamme dhammānuvattino;
those who practice accordingly
Te janā pāramessanti,
are the ones who will cross over
maccudheyyaṃ suduttaraṃ.
Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,
Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;
an astute person should develop the bright.
Okā anokamāgamma,
Leaving home behind
viveke yattha dūramaṃ.
for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
you should try to find delight there,
hitvā kāme akiñcano;
having left behind sensual pleasures.
Pariyodapeyya attānaṃ,
With no possessions, an astute person
cittaklesehi paṇḍito.
should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,
And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;
in the awakening factors;
Ādānapaṭinissagge,
letting go of attachments,
anupādāya ye ratā;
they delight in not grasping.
Khīṇāsavā jutimanto,
With defilements ended, brilliant,
te loke parinibbutā”ti.
they are nirvana'd in this world.”

10.119 - AN 10.119 Paṭhamapaccorohaṇī: The Ceremony of Descent (1st)


119. Paṭhamapaccorohaṇīsutta
119. The Ceremony of Descent (1st)
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.
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.
Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ.
The Buddha saw him,
Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca:
and said:
“kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito?
“Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass?
Kiṃ nvajja brāhmaṇakulassā”ti?
What’s going on today with the brahmin clan?”
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.
“Master Gotama, today is the ceremony of descent for the brahmin clan.”
“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī”ti?
“But how do the brahmins observe the ceremony of descent?”
“Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti.
“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.
Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī”ti.
That’s how the brahmins observe the ceremony of descent.”
“Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.”
“Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti?
“But Master Gotama, how is the ceremony of descent observed in the training of the noble one?
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.
Master Gotama, please teach me this.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes sir,” Jāṇussoṇi replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati:
“It’s when a noble disciple reflects:
‘micchādiṭṭhiyā kho pāpako vipāko
‘Wrong view has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati;
Reflecting like this, they give up wrong view,
micchādiṭṭhiyā paccorohati.
they descend from wrong view.
… ‘Micchāsaṅkappassa kho pāpako vipāko—
‘Wrong thought has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāsaṅkappaṃ pajahati;
Reflecting like this, they give up wrong thought,
micchāsaṅkappā paccorohati.
they descend from wrong thought.
… ‘Micchāvācāya kho pāpako vipāko—
‘Wrong speech has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāvācaṃ pajahati;
Reflecting like this, they give up wrong speech,
micchāvācāya paccorohati.
they descend from wrong speech.
… ‘Micchākammantassa kho pāpako vipāko—
‘Wrong action has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchākammantaṃ pajahati;
Reflecting like this, they give up wrong action,
micchākammantā paccorohati.
they descend from wrong action.
… ‘Micchāājīvassa kho pāpako vipāko—
‘Wrong livelihood has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāājīvaṃ pajahati;
Reflecting like this, they give up wrong livelihood,
micchāājīvā paccorohati.
they descend from wrong livelihood.
… ‘Micchāvāyāmassa kho pāpako vipāko—
‘Wrong effort has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāvāyāmaṃ pajahati;
Reflecting like this, they give up wrong effort,
micchāvāyāmā paccorohati.
they descend from wrong effort.
… ‘Micchāsatiyā kho pāpako vipāko—
‘Wrong rememberfulness has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāsatiṃ pajahati;
Reflecting like this, they give up wrong rememberfulness,
micchāsatiyā paccorohati.
they descend from wrong rememberfulness.
… ‘Micchāsamādhissa kho pāpako vipāko—
‘Wrong undistractible-lucidity has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāsamādhiṃ pajahati;
Reflecting like this, they give up wrong undistractible-lucidity,
micchāsamādhimhā paccorohati.
they descend from wrong undistractible-lucidity.
… ‘Micchāñāṇassa kho pāpako vipāko—
‘Wrong knowledge has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāñāṇaṃ pajahati;
Reflecting like this, they give up wrong knowledge,
micchāñāṇamhā paccorohati.
they descend from wrong knowledge.
… ‘Micchāvimuttiyā kho pāpako vipāko—
‘Wrong freedom has a bad result
diṭṭhe ceva dhamme abhisamparāyañcā’ti.
in both this life and the next.’
So iti paṭisaṅkhāya micchāvimuttiṃ pajahati;
Reflecting like this, they give up wrong freedom,
micchāvimuttiyā paccorohati.
they descend from wrong freedom.
Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.
This is the ceremony of descent in the training of the noble one.”
“Aññathā, bho gotama, brāhmaṇānaṃ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti.
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.
Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ.
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.
Abhikkantaṃ, bho gotama … pe …
Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

10.120 - AN 10.120 Dutiyapaccorohaṇī: The Ceremony of Descent (2nd)


120. Dutiyapaccorohaṇīsutta
120. The Ceremony of Descent (2nd)
“Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi.
“monks, I will teach you the no