---
title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-anguttara-nikaya-10/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/"
---

# Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in tens: ten perceptions, ten wholesome ways of action, the ten powers of the Realized One.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [Benefits · AN 10.1–10.10](https://scriptura.si/works/pali-anguttara-nikaya-10/1.md)
2. [A Protector · AN 10.11–10.19](https://scriptura.si/works/pali-anguttara-nikaya-10/2.md)
3. [A Protector · AN 10.20](https://scriptura.si/works/pali-anguttara-nikaya-10/3.md)
4. [The Great Chapter · AN 10.21–10.26](https://scriptura.si/works/pali-anguttara-nikaya-10/4.md)
5. [The Great Chapter · AN 10.27–10.29](https://scriptura.si/works/pali-anguttara-nikaya-10/5.md)
6. [The Great Chapter · AN 10.30](https://scriptura.si/works/pali-anguttara-nikaya-10/6.md)
7. [With Upāli · AN 10.31–10.40](https://scriptura.si/works/pali-anguttara-nikaya-10/7.md)
8. [Abuse · AN 10.41–10.50](https://scriptura.si/works/pali-anguttara-nikaya-10/8.md)
9. [Your Own Mind · AN 10.51–10.58](https://scriptura.si/works/pali-anguttara-nikaya-10/9.md)
10. [Your Own Mind · AN 10.59–10.60](https://scriptura.si/works/pali-anguttara-nikaya-10/10.md)
11. [Pairs · AN 10.61–10.68](https://scriptura.si/works/pali-anguttara-nikaya-10/11.md)
12. [Pairs · AN 10.69–10.70](https://scriptura.si/works/pali-anguttara-nikaya-10/12.md)
13. [If You Want · AN 10.71–10.76](https://scriptura.si/works/pali-anguttara-nikaya-10/13.md)
14. [If You Want · AN 10.77–10.80](https://scriptura.si/works/pali-anguttara-nikaya-10/14.md)
15. [Senior Mendicants · AN 10.81–10.86](https://scriptura.si/works/pali-anguttara-nikaya-10/15.md)
16. [Senior Mendicants · AN 10.87–10.90](https://scriptura.si/works/pali-anguttara-nikaya-10/16.md)
17. [With Upāli · AN 10.91–10.93](https://scriptura.si/works/pali-anguttara-nikaya-10/17.md)
18. [With Upāli · AN 10.94–10.98](https://scriptura.si/works/pali-anguttara-nikaya-10/18.md)
19. [With Upāli · AN 10.99–10.100](https://scriptura.si/works/pali-anguttara-nikaya-10/19.md)
20. [Perceptions for Ascetics · AN 10.101–10.111](https://scriptura.si/works/pali-anguttara-nikaya-10/20.md)
21. [The Ceremony of Descent · AN 10.113–10.121](https://scriptura.si/works/pali-anguttara-nikaya-10/21.md)
22. [Purified · AN 10.123–10.133](https://scriptura.si/works/pali-anguttara-nikaya-10/22.md)
23. [Good · AN 10.134–10.144](https://scriptura.si/works/pali-anguttara-nikaya-10/23.md)
24. [The Noble Path · AN 10.145–10.154](https://scriptura.si/works/pali-anguttara-nikaya-10/24.md)
25. [Individuals · AN 10.155–10.156–166](https://scriptura.si/works/pali-anguttara-nikaya-10/25.md)
26. [With Jāṇussoṇī · AN 10.167](https://scriptura.si/works/pali-anguttara-nikaya-10/26.md)
27. [With Jānussoṇi · AN 10.168–10.175](https://scriptura.si/works/pali-anguttara-nikaya-10/27.md)
28. [With Jānussoṇi · AN 10.176–10.177](https://scriptura.si/works/pali-anguttara-nikaya-10/28.md)
29. [Good · AN 10.178–10.188](https://scriptura.si/works/pali-anguttara-nikaya-10/29.md)
30. [The Noble Path · AN 10.189–10.198](https://scriptura.si/works/pali-anguttara-nikaya-10/30.md)
31. [Another Chapter on Individuals · AN 10.199–210](https://scriptura.si/works/pali-anguttara-nikaya-10/31.md)
32. [The Body Born of Deeds · AN 10.211–10.218](https://scriptura.si/works/pali-anguttara-nikaya-10/32.md)
33. [The Body Born of Deeds · AN 10.219–10.220](https://scriptura.si/works/pali-anguttara-nikaya-10/33.md)
34. [Similarity · AN 10.221–10.233–236](https://scriptura.si/works/pali-anguttara-nikaya-10/34.md)
35. [Abbreviated Texts Beginning With Greed · AN 10.237–10.267–746](https://scriptura.si/works/pali-anguttara-nikaya-10/35.md)

## 1. Benefits · AN 10.1–10.10

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/1/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/1/#p-N

[¶0] AN 10.1 · What’s the Goal?

> Pali: AN 10.1 · Kimatthiyasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶2] “Sir, what is the goal and benefit of skillful ethics?”

> Pali: “Kimatthiyāni, bhante, kusalāni sīlāni kimānisaṁsānī”ti?

[¶3] “Ānanda, having no regrets is the goal and benefit of skillful ethics.”

> Pali: “Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṁsānī”ti.

[¶4] “But what is the goal and benefit of having no regrets?”

> Pali: “Avippaṭisāro pana, bhante, kimatthiyo kimānisaṁso”ti?

[¶5] “Joy is the goal and benefit of having no regrets.”

> Pali: “Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṁso”ti.

[¶6] “But what is the goal and benefit of joy?”

> Pali: “Pāmojjaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?

[¶7] “Rapture …”

> Pali: “Pāmojjaṁ kho, ānanda, pītatthaṁ pītānisaṁsan”ti.

[¶8] “But what is the goal and benefit of rapture?”

> Pali: “Pīti pana, bhante, kimatthiyā kimānisaṁsā”ti?

[¶9] “Tranquility …”

> Pali: “Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”ti.

[¶10] “But what is the goal and benefit of tranquility?”

> Pali: “Passaddhi pana, bhante, kimatthiyā kimānisaṁsā”ti?

[¶11] “Bliss …”

> Pali: “Passaddhi kho, ānanda, sukhatthā sukhānisaṁsā”ti.

[¶12] “But what is the goal and benefit of bliss?”

> Pali: “Sukhaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?

[¶13] “Immersion …”

> Pali: “Sukhaṁ kho, ānanda, samādhatthaṁ samādhānisaṁsan”ti.

[¶14] “But what is the goal and benefit of immersion?”

> Pali: “Samādhi pana, bhante, kimatthiyo kimānisaṁso”ti?

[¶15] “Truly knowing and seeing …”

> Pali: “Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso”ti.

[¶16] “But what is the goal and benefit of truly knowing and seeing?”

> Pali: “Yathābhūtañāṇadassanaṁ pana, bhante, kimatthiyaṁ kimānisaṁsan”ti?

[¶17] “Disillusionment and dispassion …”

> Pali: “Yathābhūtañāṇadassanaṁ kho, ānanda, nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsan”ti.

[¶18] “But what is the goal and benefit of disillusionment and dispassion?”

> Pali: “Nibbidāvirāgo pana, bhante, kimatthiyo kimānisaṁso”ti?

[¶19] “Knowledge and vision of freedom is the goal and benefit of disillusionment and dispassion.

> Pali: “Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.

[¶20] So, Ānanda, the goal and benefit of skillful ethics is not having regrets. Joy is the goal and benefit of not having regrets. Rapture is the goal and benefit of joy. Tranquility is the goal and benefit of rapture. Bliss is the goal and benefit of tranquility. Immersion is the goal and benefit of bliss. Truly knowing and seeing is the goal and benefit of immersion. Disillusionment and dispassion is the goal and benefit of truly knowing and seeing. Knowledge and vision of freedom is the goal and benefit of disillusionment and dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”

> Pali: Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni; avippaṭisāro pāmojjattho pāmojjānisaṁso; pāmojjaṁ pītatthaṁ pītānisaṁsaṁ; pīti passaddhatthā passaddhānisaṁsā; passaddhi sukhatthā sukhānisaṁsā; sukhaṁ samādhatthaṁ samādhānisaṁsaṁ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso; yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ; nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.

[¶21] > Pali: Paṭhamaṁ.

[¶22] AN 10.2 · Making a Wish

> Pali: AN 10.2 · Cetanākaraṇīyasutta

[¶23] “Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets. When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets. When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful. When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture. When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil. When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to be immersed in samādhi when you feel bliss. When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi. When you truly know and see you need not make a wish: ‘May I become disillusioned and dispassionate!’ It’s only natural to become disillusioned and dispassionate when you truly know and see. When you’re disillusioned and dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate.

> Pali: “Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ: ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati. Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pāmojjaṁ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ avippaṭisārissa pāmojjaṁ jāyati. Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati. Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati. Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘sukhaṁ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati. Sukhino, bhikkhave, na cetanāya karaṇīyaṁ: ‘cittaṁ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati. Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘yathābhūtaṁ jānāmi passāmī’ti. Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati. Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ: ‘nibbindāmi virajjāmī’ti. Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati. Nibbinnassa, bhikkhave, virattassa na cetanāya karaṇīyaṁ: ‘vimuttiñāṇadassanaṁ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṁ nibbinno viratto vimuttiñāṇadassanaṁ sacchikaroti.

[¶24] And so, mendicants, the knowledge and vision of freedom is the goal and benefit of disillusionment and dispassion. Disillusionment and dispassion is the goal and benefit of truly knowing and seeing. Truly knowing and seeing is the goal and benefit of immersion. Immersion is the goal and benefit of bliss. Bliss is the goal and benefit of tranquility. Tranquility is the goal and benefit of rapture. Rapture is the goal and benefit of joy. Joy is the goal and benefit of not having regrets. Not having regrets is the goal and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

> Pali: Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso; yathābhūtañāṇadassanaṁ nibbidāvirāgatthaṁ nibbidāvirāgānisaṁsaṁ; samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso; sukhaṁ samādhatthaṁ samādhānisaṁsaṁ; passaddhi sukhatthā sukhānisaṁsā; pīti passaddhatthā passaddhānisaṁsā; pāmojjaṁ pītatthaṁ pītānisaṁsaṁ; avippaṭisāro pāmojjattho pāmojjānisaṁso; kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṁsāni. Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṁ gamanāyā”ti.

[¶25] > Pali: Dutiyaṁ.

[¶26] AN 10.3 · Vital Conditions (1st)

> Pali: AN 10.3 · Paṭhamaupanisasutta

[¶27] “Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: “Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶28] Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

> Pali: Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.

[¶29] In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: Evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ.

[¶30] An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

> Pali: Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

[¶31] Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

> Pali: Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.

[¶32] In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

> Pali: Evamevaṁ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.

[¶33] > Pali: Tatiyaṁ.

[¶34] AN 10.4 · Vital Conditions (2nd)

> Pali: AN 10.4 · Dutiyaupanisasutta

[¶35] There Venerable Sāriputta addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… “dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati. Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ.

[¶36] An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

> Pali: Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanaṁ. Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati. Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.

[¶37] > Pali: Catutthaṁ.

[¶38] AN 10.5 · Vital Conditions (3rd)

> Pali: AN 10.5 · Tatiyaupanisasutta

[¶39] There Venerable Ānanda addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: Tatra kho āyasmā ānando bhikkhū āmantesi …pe… “dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ; pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti; pītiyā asati pītivipannassa hatūpanisā hoti passaddhi; passaddhiyā asati passaddhivipannassa hatūpanisaṁ hoti sukhaṁ; sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.

[¶40] Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

> Pali: Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.

[¶41] In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

> Pali: Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro; avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti …pe… vimuttiñāṇadassanaṁ.

[¶42] An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

> Pali: Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ; pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti; pītiyā sati pītisampannassa upanisasampannā hoti passaddhi; passaddhiyā sati passaddhisampannassa upanisasampannaṁ hoti sukhaṁ; sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.

[¶43] Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

> Pali: Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.

[¶44] In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

> Pali: Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro; avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.

[¶45] > Pali: Pañcamaṁ.

[¶46] AN 10.6 · Immersion

> Pali: AN 10.6 · Samādhisutta

[¶47] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶48] “Could it be, sir, that a mendicant might gain a state of immersion 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.”

> Pali: “siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ 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?

[¶49] “It could be, Ānanda, that a mendicant might gain a state of immersion 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.”

> Pali: “Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ 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.

[¶50] “But how could this be, sir?”

> Pali: “Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa na tejasmiṁ tejosaññī assa, na vāyasmiṁ 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?

[¶51] “Ānanda, it’s when a mendicant perceives: ‘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, extinguishment.’

> Pali: “Idhānanda, bhikkhu evaṁsaññī hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

[¶52] That’s how a mendicant might gain a state of immersion 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.”

> Pali: Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ 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.

[¶53] > Pali: Chaṭṭhaṁ.

[¶54] AN 10.7 · Sāriputta

> Pali: AN 10.7 · Sāriputtasutta

[¶55] Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

> Pali: Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:

[¶56] “Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion 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.”

> Pali: “Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ 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?

[¶57] “It could be, Reverend Ānanda.”

> Pali: “Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti.

[¶58] “But how could this be?”

> Pali: “Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti?

[¶59] “Reverend Ānanda, this one time I was staying right here at Sāvatthī in the Dark Forest. There I gained a state of immersion 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.”

> Pali: “Ekamidāhaṁ, āvuso ānanda, samayaṁ idheva sāvatthiyaṁ viharāmi andhavanasmiṁ. Tatthāhaṁ tathārūpaṁ samādhiṁ samāpajjiṁ yathā neva pathaviyaṁ pathavisaññī ahosiṁ, na āpasmiṁ āposaññī ahosiṁ, na tejasmiṁ tejosaññī ahosiṁ, na vāyasmiṁ vāyosaññī ahosiṁ, na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṁ, na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṁ, na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṁ, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṁ, na idhaloke idhalokasaññī ahosiṁ, na paraloke paralokasaññī ahosiṁ; saññī ca pana ahosin”ti.

[¶60] “But at that time what did Reverend Sāriputta perceive?”

> Pali: “Kiṁsaññī panāyasmā sāriputto tasmiṁ samaye ahosī”ti?

[¶61] “One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ Suppose there was a burning pile of twigs. One flame would arise and another would cease. In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ At that time I perceived that the cessation of continued existence is extinguishment.”

> Pali: “‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati. Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti.

[¶62] > Pali: Sattamaṁ.

[¶63] AN 10.8 · Inspiring All Around: the Absorptions

> Pali: AN 10.8 · Jhānasutta

[¶64] “Mendicants, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

> Pali: “Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā; evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

[¶65] A mendicant is faithful and ethical, but not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the monastic law … they don’t stay in the wilderness, in remote lodgings … they don’t get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty … they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, 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 absorptions when they want, and one who lives having realized the ending of defilements?’

> Pali: Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto …pe… bahussuto ca, no ca dhammakathiko … dhammakathiko ca, no ca parisāvacaro … parisāvacaro ca, no ca visārado parisāya dhammaṁ deseti … visārado ca parisāya dhammaṁ deseti, no ca vinayadharo … vinayadharo ca, no ca āraññiko pantasenāsano … āraññiko ca pantasenāsano, no ca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī … catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.

[¶66] When they’re faithful, ethical, and learned, 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 absorptions when they want, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who possesses these ten qualities is impressive all around, and is complete in every respect.”

> Pali: Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; evaṁ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.

[¶67] > Pali: Aṭṭhamaṁ.

[¶68] AN 10.9 · Inspiring All Around: the Peaceful Liberations

> Pali: AN 10.9 · Santavimokkhasutta

[¶69] “A mendicant is faithful, but not ethical. … they’re not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t stay in the wilderness, in remote lodgings … they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form … they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, 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?’

> Pali: “Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā …pe… sīlavā ca, no ca bahussuto … bahussuto ca, no ca dhammakathiko … dhammakathiko ca, no ca parisāvacaro … parisāvacaro ca, no ca visārado parisāya dhammaṁ deseti … visārado ca parisāya dhammaṁ deseti, no ca vinayadharo … vinayadharo ca, no ca āraññiko pantasenāsano … āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati … ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.

[¶70] When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the monastic law, 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, they’re complete in that respect. A mendicant who possesses these ten qualities is impressive all around, and is complete in every respect.”

> Pali: Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati; evaṁ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.

[¶71] > Pali: Navamaṁ.

[¶72] AN 10.10 · Inspiring All Around: the Three Knowledges

> Pali: AN 10.10 · Vijjāsutta

[¶73] “A mendicant is faithful, but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect.

> Pali: “Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṁ so tenaṅgena paripūro hoti.

[¶74] A mendicant is faithful and ethical, but not learned … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the monastic law … they don’t recollect their many kinds of past lives … they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … they don’t realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, 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?’

> Pali: Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto bahussuto ca, no ca dhammakathiko …pe… dhammakathiko ca, no ca parisāvacaro parisāvacaro ca, no ca visārado parisāya dhammaṁ deseti visārado ca parisāya dhammaṁ deseti, no ca vinayadharo vinayadharo ca, no ca anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Anekavihitañca …pe… pubbenivāsaṁ anussarati, no ca dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, no ca āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyaṁ, āsavānañca khayā …pe… sacchikatvā upasampajja vihareyyan’ti.

[¶75] When they are faithful, ethical, and learned, 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, they’re complete in that respect. A mendicant who possesses these ten qualities is impressive all around, and is complete in every respect.”

> Pali: Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, anekavihitañca pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, dibbena ca cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti.

[¶76] > Pali: Dasamaṁ.

[¶77] > Pali: Ānisaṁsavaggo paṭhamo.

[¶78] > Pali: Tassuddānaṁ

[¶79] > Pali: Kimatthiyaṁ cetanā ca,
tayo upanisāpi ca;
Samādhi sāriputto ca,
jhānaṁ santena vijjayāti.

## 2. A Protector · AN 10.11–10.19

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/2/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/2/#p-N

[¶0] AN 10.11 · Lodgings

> Pali: AN 10.11 · Senāsanasutta

[¶1] “Mendicants, a mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom. And they will live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: “Pañcaṅgasamannāgato, bhikkhave, bhikkhu pañcaṅgasamannāgataṁ senāsanaṁ sevamāno bhajamāno nacirasseva āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya.

[¶2] And how does a mendicant have five factors? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a mendicant has five factors.

> Pali: Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā …pe… bhagavā’ti; appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati, akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṁ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

[¶3] And how does a lodging have five factors? It’s when a lodging is neither too far nor too near, but convenient for coming and going. It’s not bothered by people by day, and at night it’s quiet and still. There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles. While staying in that lodging the necessities of life—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. And in that lodging there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. That’s how a lodging has five factors. A mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom. And they will live having realized it with their own insight in this very life due to the ending of defilements.”

> Pali: Kathañca, bhikkhave, senāsanaṁ pañcaṅgasamannāgataṁ hoti? Idha, bhikkhave, senāsanaṁ nātidūraṁ hoti nāccāsannaṁ gamanāgamanasampannaṁ divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ appaḍaṁsamakasavātātapasarīsapasamphassaṁ; tasmiṁ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā; tasmiṁ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā; te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ, imassa ko attho’ti; tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṁ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. Evaṁ kho, bhikkhave, senāsanaṁ pañcaṅgasamannāgataṁ hoti. Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṁ senāsanaṁ sevamāno bhajamāno nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyā”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 10.12 · Five Factors

> Pali: AN 10.12 · Pañcaṅgasutta

[¶6] “Mendicants, in this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.

> Pali: “Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.

[¶7] And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors.

> Pali: Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

[¶8] And how does a mendicant have five factors? It’s when a mendicant has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. That’s how a mendicant has five factors.

> Pali: Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Evaṁ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

[¶9] In this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person.

> Pali: Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.

[¶10] Sensual desire, ill will,
dullness and drowsiness,
restlessness, and doubt
are not found in a mendicant at all.

> Pali: Kāmacchando ca byāpādo,
thinamiddhañca bhikkhuno;
Uddhaccaṁ vicikicchā ca,
sabbasova na vijjati.

[¶11] That sort are accomplished
in an adept’s ethics,
an adept’s immersion,
and freedom and knowledge.

> Pali: Asekhena ca sīlena,
asekhena samādhinā;
Vimuttiyā ca sampanno,
ñāṇena ca tathāvidho.

[¶12] Possessing these five factors,
and rid of five factors,
in this teaching and training
they’re called ‘consummate’.”

> Pali: Sa ve pañcaṅgasampanno,
pañca aṅge vivajjayaṁ;
Imasmiṁ dhammavinaye,
kevalī iti vuccatī”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 10.13 · Fetters

> Pali: AN 10.13 · Saṁyojanasutta

[¶15] “Mendicants, there are ten fetters. What ten? The five lower fetters and the five higher fetters. What are the five lower fetters? Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters.

> Pali: “Dasayimāni, bhikkhave, saṁyojanāni. Katamāni dasa? Pañcorambhāgiyāni saṁyojanāni, pañcuddhambhāgiyāni saṁyojanāni. Katamāni pañcorambhāgiyāni saṁyojanāni? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo— imāni pañcorambhāgiyāni saṁyojanāni.

[¶16] What are the five higher fetters? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. These are the ten fetters.”

> Pali: Katamāni pañcuddhambhāgiyāni saṁyojanāni? Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— imāni pañcuddhambhāgiyāni saṁyojanāni. Imāni kho, bhikkhave, dasa saṁyojanānī”ti.

[¶17] > Pali: Tatiyaṁ.

[¶18] AN 10.14 · Hard-heartedness

> Pali: AN 10.14 · Cetokhilasutta

[¶19] “Mendicants, a monk or nun who has not given up five kinds of hard-heartedness and has not severed five shackles of the heart can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: “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.

[¶20] What are the five kinds of hard-heartedness they haven’t given up?

> Pali: Katamassa pañca cetokhilā appahīnā honti?

[¶21] Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness they haven’t given up.

> Pali: Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti.

[¶22] Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness they haven’t given up. These are the five kinds of hard-heartedness they haven’t given up.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati …pe… saṅghe kaṅkhati … sikkhāya kaṅkhati … sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. Imassa pañca cetokhilā appahīnā honti.

[¶23] What are the five shackles of the heart they haven’t severed? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart they haven’t severed.

> Pali: Katamassa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti.

[¶24] Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart they haven’t severed. These are the five shackles of the heart they haven’t severed.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… rūpe avītarāgo hoti …pe… yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati … aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. Imassa pañca cetasovinibandhā asamucchinnā honti.

[¶25] A monk or nun who has not given up these five kinds of hard-heartedness and has not severed these five shackles of the heart can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: 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.

[¶26] It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, a monk or nun who has not given up these five kinds of hard-heartedness and has not severed these five shackles of the heart can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṁ 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.

[¶27] A monk or nun who has given up five kinds of hard-heartedness and has severed five shackles of the heart can expect growth, not decline, in skillful qualities, whether by day or by night.

> Pali: 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.

[¶28] What are the five kinds of hard-heartedness they’ve given up? Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness they’ve given up.

> Pali: Katamassa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti.

[¶29] Furthermore, a mendicant has no doubts about the teaching … the Saṅgha … the training … A mendicant is not angry and upset with their spiritual companions, not resentful or closed off. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness they’ve given up. These are the five kinds of hard-heartedness they’ve given up.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati …pe… saṅghe na kaṅkhati … sikkhāya na kaṅkhati … sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. Imassa pañca cetokhilā pahīnā honti.

[¶30] What are the five shackles of the heart they’ve severed? Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first shackle of the heart they’ve severed.

> Pali: Katamassa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti.

[¶31] Furthermore, a mendicant is rid of greed for the body … They’re rid of greed for form … They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They don’t lead the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart they’ve severed. These are the five shackles of the heart they’ve severed.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… rūpe vītarāgo hoti …pe… na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya …pe… devaññataro vāti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. Imassa pañca cetasovinibandhā susamucchinnā honti.

[¶32] A monk or nun who has given up these five kinds of hard-heartedness and has severed these five shackles of the heart can expect growth, not decline, in skillful qualities, whether by day or by night.

> Pali: 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.

[¶33] It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, a monk or nun who has given up these five kinds of hard-heartedness and has severed these five shackles of the heart can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṁ 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.

[¶34] > Pali: Catutthaṁ.

[¶35] AN 10.15 · Diligence

> Pali: AN 10.15 · Appamādasutta

[¶36] “Mendicants, 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. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.

> Pali: “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho; evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyati.

[¶37] 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. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.

> Pali: Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena; evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyati.

[¶38] 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. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.

> Pali: Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṁ aggamakkhāyati; evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyati.

[¶39] Of all kinds of fragrant root, spikenard is said to be the best. In the same way …

> Pali: Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṁ tesaṁ aggamakkhāyati; evamevaṁ kho, bhikkhave …pe….

[¶40] Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way …

> Pali: Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; evamevaṁ kho, bhikkhave …pe….

[¶41] Of all kinds of fragrant flower, jasmine is said to be the best. In the same way …

> Pali: Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; evamevaṁ kho, bhikkhave …pe….

[¶42] All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way …

> Pali: Seyyathāpi, bhikkhave, ye keci khuddarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; evamevaṁ kho, bhikkhave …pe….

[¶43] 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. In the same way …

> Pali: Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā, sabbā tā candappabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; evamevaṁ kho, bhikkhave …pe….

[¶44] In the autumn the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles. In the same way …

> Pali: Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṁ kho, bhikkhave …pe….

[¶45] All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline toward the ocean, and the ocean is said to be the greatest of them. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.”

> Pali: Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṁ aggamakkhāyati; evamevaṁ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṁ aggamakkhāyatī”ti.

[¶46] > Pali: Pañcamaṁ.

[¶47] AN 10.16 · Worthy of Offerings Dedicated to the Gods

> Pali: AN 10.16 · Āhuneyyasutta

[¶48] “Mendicants, these ten individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world. What ten? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; 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 teachings; a lamb of the flock. These are the ten individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

> Pali: “Dasayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa. Katame dasa? Tathāgato arahaṁ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū— ime kho, bhikkhave, dasa puggalā āhuneyyā …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶49] > Pali: Chaṭṭhaṁ.

[¶50] AN 10.17 · A Protector (1st)

> Pali: AN 10.17 · Paṭhamanāthasutta

[¶51] “Mendicants, you should live with a protector, not without one. Living without a protector is suffering. There are ten qualities that serve as protector. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is a quality that serves as protector.

> Pali: “Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṁ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo nāthakaraṇo.

[¶52] Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo nāthakaraṇo.

[¶53] Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo nāthakaraṇo.

[¶54] Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ. Yampi, bhikkhave, bhikkhu suvaco hoti …pe… anusāsaniṁ, ayampi dhammo nāthakaraṇo.

[¶55] Furthermore, a mendicant is deft 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. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ kātuṁ alaṁ saṁvidhātuṁ, ayampi dhammo nāthakaraṇo.

[¶56] Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo nāthakaraṇo.

[¶57] Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo nāthakaraṇo.

[¶58] Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo nāthakaraṇo.

[¶59] Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo nāthakaraṇo.

[¶60] Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo nāthakaraṇo.

[¶61] You should live with a protector, not without one. Living without a protector is suffering. These are the ten qualities that serve as protector.”

> Pali: Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṁ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti.

[¶62] > Pali: Sattamaṁ.

[¶63] AN 10.18 · A Protector (2nd)

> Pali: AN 10.18 · Dutiyanāthasutta

[¶64] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶65] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶66] “Mendicants, you should live with a protector, not without one. Living without a protector is suffering. There are ten qualities that serve as protector. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This is a quality that serves as protector.

> Pali: “Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṁ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. ‘Sīlavā vatāyaṁ bhikkhu pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶67] Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and penetrating them theoretically. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. ‘Bahussuto vatāyaṁ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶68] Furthermore, a mendicant has good friends, companions, and associates. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. ‘Kalyāṇamitto vatāyaṁ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶69] Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ. ‘Suvaco vatāyaṁ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsanin’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶70] Furthermore, a mendicant is deft 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. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. ‘Yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho vatāyaṁ bhikkhu analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātun’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶71] Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. ‘Dhammakāmo vatāyaṁ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶72] Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṁ bhikkhu viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶73] Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭho vatāyaṁ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶74] Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Satimā vatāyaṁ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

[¶75] Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavā vatāyaṁ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Tassa therānukampitassa …pe… no parihāni. Ayampi dhammo nāthakaraṇo.

[¶76] You should live with a protector, not without one. Living without a protector is suffering. These are the ten qualities that serve as protector.”

> Pali: Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṁ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti.

[¶77] That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

[¶78] > Pali: Aṭṭhamaṁ.

[¶79] AN 10.19 · Abodes of the Noble Ones (1st)

> Pali: AN 10.19 · Paṭhamaariyāvāsasutta

[¶80] “There are these ten abodes of the noble ones in which the noble ones of the past, present, and future abide. What ten? A mendicant has given up five factors, is endowed with six factors, has a single guard, has four supports, has cast aside 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. These are the ten abodes of the noble ones in which the noble ones of the past, present, and future abide.”

> Pali: “Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā”ti.

[¶81] > Pali: Navamaṁ.

## 3. A Protector · AN 10.20

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/3/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/3/#p-N

[¶0] AN 10.20 · Abodes of the Noble Ones (2nd)

> Pali: AN 10.20 · Dutiyaariyāvāsasutta

[¶1] At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants:

> Pali: Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi …pe….

[¶2] “There are these ten abodes of the noble ones in which the noble ones of the past, present, and future abide. What ten? A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside 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.

> Pali: “Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā. Katame dasa? Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

[¶3] And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors.

> Pali: Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

[¶4] And how does a mendicant possess six factors? It’s when a mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue …

> Pali: Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā …

[¶5] Encountering a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six factors.

> Pali: kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṁ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti.

[¶6] And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by mindfulness. That’s how a mendicant has a single guard.

> Pali: Kathañca, bhikkhave, bhikkhu ekārakkho hoti? Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti. Evaṁ kho, bhikkhave, bhikkhu ekārakkho hoti.

[¶7] And how does a mendicant have four supports? After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things. That’s how a mendicant has four supports.

> Pali: Kathañca, bhikkhave, bhikkhu caturāpasseno hoti? Idha, bhikkhave, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, bhikkhave, bhikkhu caturāpasseno hoti.

[¶8] And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these. That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

> Pali: Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ: ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti.

[¶9] And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life. That’s how a mendicant has totally given up searching.

> Pali: Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

[¶10] And how does a mendicant have unsullied intentions? It’s when a mendicant has given up intentions of sensuality, malice, and cruelty. That’s how a mendicant has unsullied intentions.

> Pali: Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti? Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. Evaṁ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti.

[¶11] And how has a mendicant stilled the physical process? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.

> Pali: Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

[¶12] And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind.

> Pali: Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti? Idha, bhikkhave, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. Evaṁ kho, bhikkhave, bhikkhu suvimuttacitto hoti.

[¶13] And how is a mendicant well freed by wisdom? It’s when a mendicant 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.’ That’s how a mendicant’s mind is well freed by wisdom.

> Pali: Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti? Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti, doso me pahīno …pe… ‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. Evaṁ kho, bhikkhave, bhikkhu suvimuttapañño hoti.

[¶14] Mendicants, whether in the past, future, or present, all noble ones abide in these same ten abodes of the noble ones. These are the ten abodes of the noble ones in which the noble ones of the past, present, and future abide.”

> Pali: Ye hi keci, bhikkhave, atītamaddhānaṁ ariyā ariyāvāse āvasiṁsu, sabbe te imeva dasa ariyāvāse āvasiṁsu; ye hi keci, bhikkhave, anāgatamaddhānaṁ 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 āvasiṁsu vā āvasanti vā āvasissanti vā”ti.

[¶15] > Pali: Dasamaṁ.

[¶16] > Pali: Nāthavaggo dutiyo.

[¶17] > Pali: Tassuddānaṁ

[¶18] > Pali: Senāsanañca pañcaṅgaṁ,
Saṁyojanākhilena ca;
Appamādo āhuneyyo,
Dve nāthā dve ariyāvāsāti.

## 4. The Great Chapter · AN 10.21–10.26

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/4/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/4/#p-N

[¶0] AN 10.21 · The Lion’s Roar

> Pali: AN 10.21 · Sīhanādasutta

[¶1] “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. Why is that? ‘May I not injure any little creatures on unclear ground.’

> Pali: “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisaṁ anuviloketi. Samantā catuddisaṁ anuviloketvā tikkhattuṁ sīhanādaṁ nadati. Tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. Taṁ kissa hetu? ‘Māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti.

[¶2] ‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar.

> Pali: ‘Sīho’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. Yaṁ kho, bhikkhave, tathāgato parisāya dhammaṁ deseti, idamassa hoti sīhanādasmiṁ.

[¶3] 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 divine wheel. What ten? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. 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 divine wheel.

> Pali: Dasayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni dasa? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶4] Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶5] Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶6] Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti.

[¶7] Furthermore, the Realized One truly understands the diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti.

[¶8] Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after encompassing them with his mind. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. Yampi, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti.

[¶9] Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. Yampi …pe… pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti.

[¶10] 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 expanding, many eons of the world contracting and expanding. 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. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Yampi, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶11] 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 pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were 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 pass on according to their deeds. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶12] Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with his own insight in this very life due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶13] 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 divine wheel.”

> Pali: Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavattetī”ti.

[¶14] > Pali: Paṭhamaṁ.

[¶15] AN 10.22 · Hypotheses

> Pali: AN 10.22 · Adhivuttipadasutta

[¶16] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶17] “Ānanda, I claim to be self-assured regarding the teachings that lead to realizing by insight the various different hypotheses. 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. And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible. But this is the unsurpassable knowledge, that is: truly knowing each and every case. And Ānanda, I say that there is no other knowledge better or finer than this.

> Pali: “Ye te, ānanda, dhammā tesaṁ tesaṁ adhivuttipadānaṁ abhiññā sacchikiriyāya saṁvattanti, visārado ahaṁ, ānanda, tattha paṭijānāmi. ‘Tesaṁ tesaṁ tathā tathā dhammaṁ desetuṁ yathā yathā paṭipanno santaṁ vā atthīti ñassati, asantaṁ vā natthīti ñassati, hīnaṁ vā hīnanti ñassati, paṇītaṁ vā paṇītanti ñassati, sauttaraṁ vā sauttaranti ñassati, anuttaraṁ vā anuttaranti ñassati; yathā yathā vā pana taṁ ñāteyyaṁ vā daṭṭheyyaṁ vā sacchikareyyaṁ vā tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṁ vijjati. Etadānuttariyaṁ, ānanda, ñāṇānaṁ yadidaṁ tattha tattha yathābhūtañāṇaṁ. Etasmā cāhaṁ, ānanda, ñāṇā aññaṁ ñāṇaṁ uttaritaraṁ vā paṇītataraṁ vā natthīti vadāmi.

[¶18] 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 divine wheel. What ten? Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. 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 divine wheel.

> Pali: Dasayimāni, ānanda, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni dasa? Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampānanda, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶19] Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. Yampānanda …pe… idampānanda …pe….

[¶20] Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. Yampānanda …pe… idampānanda …pe….

[¶21] Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti. Yampānanda …pe… idampānanda …pe….

[¶22] Furthermore, the Realized One truly understands the diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. Yampānanda …pe… idampānanda …pe….

[¶23] Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after encompassing them with his mind. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. Yampānanda …pe… idampānanda …pe….

[¶24] Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. Yampānanda …pe… idampānanda …pe….

[¶25] Furthermore, the Realized One recollects many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Yampānanda …pe… idampānanda …pe….

[¶26] 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 pass on according to their deeds. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Yampānanda …pe… idampānanda …pe….

[¶27] Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with his own insight in this very life due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. …

> Pali: Puna caparaṁ, ānanda, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Yampānanda, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati. Idampānanda, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

[¶28] 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 divine wheel.”

> Pali: Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavattetī”ti.

[¶29] > Pali: Dutiyaṁ.

[¶30] AN 10.23 · Body

> Pali: AN 10.23 · Kāyasutta

[¶31] “Mendicants, there are things that should be given up by the body, not by speech. There are things that should be given up by speech, not by the body. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

> Pali: “Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

[¶32] And what are the things that should be given up by the body, not by speech? It’s when a mendicant has committed a certain unskillful offense by way of body. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of body. Please give up that bad bodily conduct and develop good bodily conduct.’ When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. These are the things that should be given up by the body, not by speech.

> Pali: Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ kāyena. Tamenaṁ anuvicca viññū sabrahmacārī evamāhaṁsu: ‘āyasmā kho akusalaṁ āpanno kiñci desaṁ kāyena. Sādhu vatāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.

[¶33] And what are the things that should be given up by speech, not by the body? It’s when a mendicant has committed a certain unskillful offense by way of speech. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of speech. Please give up that bad verbal conduct and develop good verbal conduct.’ When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. These are the things that should be given up by speech, not by the body.

> Pali: Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ vācāya. Tamenaṁ anuvicca viññū sabrahmacārī evamāhaṁsu: ‘āyasmā kho akusalaṁ āpanno kiñci desaṁ vācāya. Sādhu vatāyasmā vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.

[¶34] 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? Greed … hate … delusion … anger … acrimony … disdain … contempt … and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

> Pali: Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Doso, bhikkhave …pe… moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ.

[¶35] Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what is nasty jealousy? It’s when a householder or their child is prospering in money, grain, silver, or gold. And a bondservant or dependent thinks: ‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’ Or an ascetic or brahmin receives robes, almsfood, lodgings, and medicines and supplies for the sick. And some other ascetic or brahmin thinks: ‘Oh, may that venerable not receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ This is called nasty jealousy.

> Pali: Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā issā? Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. Tatrāññatarassa dāsassa vā upavāsassa vā evaṁ hoti: ‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṁ hoti: ‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti. Ayaṁ vuccati, bhikkhave, pāpikā issā.

[¶36] Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what are corrupt wishes? It’s when a faithless person wishes to be known as faithful. An unethical person wishes to be known as ethical. An unlearned person wishes to be known as learned. A lover of company wishes to be known as secluded. A lazy person wishes to be known as energetic. An unmindful person wishes to be known as mindful. A person without immersion wishes to be known as having immersion. A witless person wishes to be known as wise. Someone who has not ended the defilements wishes to be known as having ended the defilements. These are called corrupt wishes. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.

> Pali: Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā icchā? Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṁ jāneyyun’ti icchati; dussīlo samāno ‘sīlavāti maṁ jāneyyun’ti icchati; appassuto samāno ‘bahussutoti maṁ jāneyyun’ti icchati; saṅgaṇikārāmo samāno ‘pavivittoti maṁ jāneyyun’ti icchati; kusīto samāno ‘āraddhavīriyoti maṁ jāneyyun’ti icchati; muṭṭhassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti icchati; asamāhito samāno ‘samāhitoti maṁ jāneyyun’ti icchati; duppañño samāno ‘paññavāti maṁ jāneyyun’ti icchati; akhīṇāsavo samāno ‘khīṇāsavoti maṁ jāneyyun’ti icchati. Ayaṁ vuccati, bhikkhave, pāpikā icchā. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

[¶37] Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes master them and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

> Pali: Tañce, bhikkhave, bhikkhuṁ lobho abhibhuyya iriyati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā abhibhuyya iriyati. So evamassa veditabbo: ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya iriyati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya iriyatī’ti.

[¶38] Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

> Pali: Tañce, bhikkhave, bhikkhuṁ lobho nābhibhuyya iriyati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā nābhibhuyya iriyati, so evamassa veditabbo: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya iriyati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya iriyatī’”ti.

[¶39] > Pali: Tatiyaṁ.

[¶40] AN 10.24 · By Mahācunda

> Pali: AN 10.24 · Mahācundasutta

[¶41] At one time Venerable Mahācunda was staying in the land of the Cetīs at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!”

> Pali: Ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sahajātiyaṁ. Tatra kho āyasmā mahācundo bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶42] “Reverend,” they replied. Venerable Mahācunda said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṁ. Āyasmā mahācundo etadavoca:

[¶43] “Reverends, a mendicant who makes a declaration of knowledge says: ‘I know this teaching, I see this teaching.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

> Pali: “Ñāṇavādaṁ, āvuso, bhikkhu vadamāno: ‘jānāmimaṁ dhammaṁ, passāmimaṁ dhamman’ti. Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

[¶44] A mendicant who makes a declaration of development says: ‘I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

> Pali: Bhāvanāvādaṁ, āvuso, bhikkhu vadamāno: ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

[¶45] A mendicant who makes a declaration of both knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

> Pali: Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca: ‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

[¶46] Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. But when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold. They would know of them: ‘This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.’ Why is that? Because when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold.

> Pali: Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṁ vadeyya, adhanova samāno dhanavāvādaṁ vadeyya, abhogova samāno bhogavāvādaṁ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā. Tamenaṁ evaṁ jāneyyuṁ: ‘daliddova ayamāyasmā samāno aḍḍhavādaṁ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṁ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṁ vadeti. Taṁ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā’ti.

[¶47] In the same way, a mendicant who makes a declaration of knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’

> Pali: Evamevaṁ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca: ‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

[¶48] A mendicant who makes a declaration of knowledge says: ‘I know this teaching, I see this teaching.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’

> Pali: Ñāṇavādaṁ, āvuso, bhikkhu vadamāno: ‘jānāmimaṁ dhammaṁ, passāmimaṁ dhamman’ti. Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: ‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

[¶49] A mendicant who makes a declaration of development says: ‘I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’

> Pali: Bhāvanāvādaṁ, āvuso, bhikkhu vadamāno: ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

[¶50] A mendicant who makes a declaration of both knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’

> Pali: Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca: ‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

[¶51] Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy. And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold. They would know of them: ‘This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.’ Why is that? Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold.

> Pali: Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṁ vadeyya, dhanavāva samāno dhanavāvādaṁ vadeyya, bhogavāva samāno bhogavāvādaṁ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā. Tamenaṁ evaṁ jāneyyuṁ: ‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṁ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṁ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṁ vadeti. Taṁ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā’ti.

[¶52] In the same way, a mendicant who makes a declaration of knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … acrimony … disdain … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’”

> Pali: Evamevaṁ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca: ‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, doso … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … moho … kodho … upanāho … makkho … paḷāso … macchariyaṁ … pāpikā issā … pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti.

[¶53] > Pali: Catutthaṁ.

[¶54] AN 10.25 · Meditation on Universals

> Pali: AN 10.25 · Kasiṇasutta

[¶55] “Mendicants, there are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. These are the ten universal dimensions of meditation.”

> Pali: “Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti.

[¶56] > Pali: Pañcamaṁ.

[¶57] AN 10.26 · With Kāḷī

> Pali: AN 10.26 · Kāḷīsutta

[¶58] At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.

> Pali: Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate.

[¶59] Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in ‘The Maidens’ Questions’:

> Pali: Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṁ mahākaccānaṁ etadavoca: “vuttamidaṁ, bhante, bhagavatā kumāripañhesu:

[¶60] ‘I’ve reached the goal, peace of heart.
Having conquered the army <j>of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no one gets too close to me.’

> Pali: ‘Atthassa pattiṁ hadayassa santiṁ,
Jetvāna senaṁ piyasātarūpaṁ;
Ekohaṁ jhāyaṁ sukhamanubodhiṁ,
Tasmā janena na karomi sakkhiṁ;
Sakkhī na sampajjati kenaci me’ti.

[¶61] How should we see the detailed meaning of the Buddha’s brief statement?”

> Pali: Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?

[¶62] “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. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.

> Pali: “Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṁ. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.

[¶63] 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. … Some ascetics and brahmins regard the attainment of the meditation on universal fire … universal air … universal blue … universal yellow … universal red … universal white … universal space … universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.

> Pali: Āpokasiṇasamāpattiparamā kho, bhagini …pe… tejokasiṇasamāpattiparamā kho, bhagini … vāyokasiṇasamāpattiparamā kho, bhagini … nīlakasiṇasamāpattiparamā kho, bhagini … pītakasiṇasamāpattiparamā kho, bhagini … lohitakasiṇasamāpattiparamā kho, bhagini … odātakasiṇasamāpattiparamā kho, bhagini … ākāsakasiṇasamāpattiparamā kho, bhagini … viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṁ. Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa … ādīnavamaddasa … nissaraṇamaddasa … maggāmaggañāṇadassanamaddasa … tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.

[¶64] So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maidens’ Questions’:

> Pali: Iti kho, bhagini, yaṁ taṁ vuttaṁ bhagavatā kumāripañhesu:

[¶65] ‘I’ve reached the goal, peace of heart.
Having conquered the army <j>of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That’s why I don’t get too close to people,
and no one gets too close to me.’”

> Pali: ‘Atthassa pattiṁ hadayassa santiṁ,
Jetvāna senaṁ piyasātarūpaṁ;
Ekohaṁ jhāyaṁ sukhamanubodhiṁ,
Tasmā janena na karomi sakkhiṁ;
Sakkhī na sampajjati kenaci me’ti.

[¶66] > Pali: Imassa kho, bhagini, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti.

[¶67] > Pali: Chaṭṭhaṁ.

## 5. The Great Chapter · AN 10.27–10.29

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/5/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/5/#p-N

[¶0] AN 10.27 · The Great Questions (1st)

> Pali: AN 10.27 · Paṭhamamahāpañhāsutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t we visit the monastery for the wanderers of other religions?”

> Pali: Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ; yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.

[¶3] Then they went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

> Pali: Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ:

[¶4] “Reverends, the ascetic Gotama teaches his disciples like this: ‘Please, mendicants, directly know all things. Meditate having directly known all things.’ We too teach our disciples: ‘Please, reverends, directly know all things. Live having directly known all things.’ What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

> Pali: “Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: ‘etha tumhe, bhikkhave, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti; mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: ‘etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin”ti?

[¶5] Those mendicants neither approved nor rejected that statement of the wanderers of other religions. They rose from their seats, thinking, “We will learn the meaning of this statement from the Buddha himself.”

> Pali: Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.

[¶6] Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶7] > Pali: “Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisimhā. Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ; yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimhā; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimhā. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimhā. Ekamantaṁ nisinne kho, bhante, aññatitthiyā paribbājakā amhe etadavocuṁ:

[¶8] > Pali: ‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti— etha tumhe, bhikkhave, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti; mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema— etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti?

[¶9] > Pali: Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimhā nappaṭikkosimhā. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimhā: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

[¶10] “Mendicants, when wanderers of other religions say this, you should say to them: ‘One thing: question, summary recital, and answer. Two … Three … Four … Five … Six … Seven … Eight … Nine … Ten things: question, summary recital, and answer.’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

> Pali: “Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘eko, āvuso, pañho eko uddeso ekaṁ veyyākaraṇaṁ, 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. Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

[¶11] ‘One thing: question, summary recital, and answer.’ That’s what I said, but why did I say it? Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. What one thing? ‘All sentient beings are sustained by food.’ Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘One thing: question, summary recital, and answer.’ That’s what I said, and this is why I said it.

> Pali: ‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṁ ekadhamme? ‘Sabbe sattā āhāraṭṭhitikā’— imasmiṁ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶12] What two? Name and form. …

> Pali: ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca— imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶13] What three? Three feelings. …

> Pali: ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu tīsu? Tīsu vedanāsu— imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶14] What four? The four foods. …

> Pali: ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu āhāresu— imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶15] What five? The five grasping aggregates. …

> Pali: ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu upādānakkhandhesu— imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶16] What six? The six interior sense fields. …

> Pali: ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu chasu? Chasu ajjhattikesu āyatanesu— imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶17] What seven? The seven planes of consciousness. …

> Pali: ‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu sattasu? Sattasu viññāṇaṭṭhitīsu— imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶18] What eight? The eight worldly conditions. …

> Pali: ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu aṭṭhasu? Aṭṭhasu lokadhammesu— imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno …pe… dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶19] What nine? The nine abodes of sentient beings. …

> Pali: ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu— imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶20] ‘Ten things: question, summary recital, and answer.’ That’s what I said, but why did I say it? Becoming completely disillusioned, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing unskillful deeds. Becoming completely disillusioned, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. ‘Ten things: question, summary recital, and answer.’ That’s what I said, and this is why I said it.”

> Pali: ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu akusalesu kammapathesu— imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

[¶21] > Pali: Sattamaṁ.

[¶22] AN 10.28 · The Great Questions (2nd)

> Pali: AN 10.28 · Dutiyamahāpañhāsutta

[¶23] At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her:

> Pali: Ekaṁ samayaṁ bhagavā kajaṅgalāyaṁ viharati veḷuvane. Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṁsu; upasaṅkamitvā kajaṅgalikaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṁ bhikkhuniṁ etadavocuṁ:

[¶24] “Ma’am, this was said by the Buddha in ‘The Great Questions’: ‘One thing: question, summary recital, and answer. Two … Three … Four … Five … Six … Seven … Eight … Nine … Ten things: question, summary recital, and answer.’ How should we see the detailed meaning of the Buddha’s brief statement?”

> Pali: “Vuttamidaṁ, ayye, bhagavatā mahāpañhesu: ‘eko pañho eko uddeso ekaṁ veyyākaraṇaṁ, 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. Imassa nu kho, ayye, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti?

[¶25] “Respectable sirs, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants. But as to how it seems to me, listen and apply your mind well, I will speak.”

> Pali: “Na kho panetaṁ, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ, napi manobhāvanīyānaṁ bhikkhūnaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ; api ca yathā mettha khāyati taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶26] “Yes, ma’am,” replied the lay followers. The nun Kajaṅgalikā said this:

> Pali: “Evaṁ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṁ. Kajaṅgalikā bhikkhunī etadavoca:

[¶27] “‘One thing: question, summary recital, and answer.’ That’s what the Buddha said, but why did he say it? Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. What one thing? ‘All sentient beings are sustained by food.’ Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘One thing: question, summary recital, and answer.’ That’s what the Buddha said, and this is why he said it.

> Pali: “‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṁ ekadhamme? Sabbe sattā āhāraṭṭhitikā— imasmiṁ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

[¶28] What two? Name and form. … What three? Three feelings. …

> Pali: ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca …pe… katamesu tīsu? Tīsu vedanāsu— imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

[¶29] With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. What four? The four kinds of mindfulness meditation. … With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. …

> Pali: ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu satipaṭṭhānesu— imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

[¶30] What five? The five faculties. … What six? The six elements of escape. … What seven? The seven awakening factors. … What eight? The noble eightfold path. …

> Pali: ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu indriyesu …pe… katamesu chasu? Chasu nissaraṇīyāsu dhātūsu …pe… katamesu sattasu? Sattasu bojjhaṅgesu …pe… katamesu aṭṭhasu? Aṭṭhasu ariyaaṭṭhaṅgikamaggesu— imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

[¶31] Becoming completely disillusioned, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. What nine? The nine abodes of sentient beings. Becoming completely disillusioned, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life.

> Pali: ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu— imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

[¶32] ‘Ten things: question, summary recital, and answer.’ That’s what the Buddha said, but why did he say it? Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing skillful deeds. With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. ‘Ten things: question, summary recital, and answer.’ That’s what the Buddha said, and this is why he said it.

> Pali: ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. Kiñcetaṁ paṭicca vuttaṁ? Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu kusalesu kammapathesu— imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.

[¶33] That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

> Pali: Iti kho, āvuso, yaṁ taṁ vuttaṁ bhagavatā saṅkhittena bhāsitāsu mahāpañhāsu: ‘eko pañho eko uddeso ekaṁ veyyākaraṇaṁ …pe… dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

[¶34] “Yes, ma’am,” replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they rose from their seats, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

> Pali: “Evaṁ, ayye”ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ.

[¶35] “Good, good, householders. The nun Kajaṅgalikā is astute, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā. That is what it means, and that’s how you should remember it.”

> Pali: “Sādhu sādhu, gahapatayo. Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ kajaṅgalikāya bhikkhuniyā byākataṁ. Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti.

[¶36] > Pali: Aṭṭhamaṁ.

[¶37] AN 10.29 · Kosala (1st)

> Pali: AN 10.29 · Paṭhamakosalasutta

[¶38] “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. But even King Pasenadi decays and perishes.

> Pali: “Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati. Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo.

[¶39] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶40] A galaxy extends a thousand times as far as the moon and sun revolve and the dazzling ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, 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 what is created by others, and a thousand realms of divinity. As far as the galaxy extends, the Great Divinity is said to be the foremost. But even the Great Divinity decays and perishes.

> Pali: Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. Tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ sūriyānaṁ sahassaṁ sinerupabbatarājānaṁ sahassaṁ jambudīpānaṁ sahassaṁ aparagoyānānaṁ sahassaṁ uttarakurūnaṁ sahassaṁ pubbavidehānaṁ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṁ cātumahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ. Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo.

[¶41] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶42] There comes a time when this cosmos contracts. As it contracts, most sentient beings migrate to the realm of sublime luminosity. There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time. When the cosmos is contracting, the gods of sublime luminosity are said to be the foremost. But even the gods of sublime luminosity decay and perish.

> Pali: Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶43] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶44] There are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, undivided and limitless. These are the ten universal dimensions of meditation.

> Pali: Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

[¶45] The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.

> Pali: Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶46] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶47] There are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery.

> Pali: Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

[¶48] Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery.

> Pali: Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

[¶49] Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery.

> Pali: Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.

[¶50] Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery.

> Pali: Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.

[¶51] Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.

> Pali: Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.

[¶52] Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery.

> Pali: Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

[¶53] Not perceiving form internally, someone sees forms externally, red, with red color and red appearance. They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.

> Pali: Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.

[¶54] Not perceiving form internally, someone sees forms externally, white, with white color and white appearance. They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. These are the eight dimensions of mastery.

> Pali: Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

[¶55] The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.

> Pali: Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶56] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶57] There are four ways of practice. What four?

> Pali: Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

[¶58] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶59] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶60] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶61] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā—

[¶62] These are the four ways of practice.

> Pali: imā kho, bhikkhave, catasso paṭipadā.

[¶63] The best of these four ways of practice is the pleasant practice with swift insight. Some sentient beings practice like this. But even the sentient beings who practice like this decay and perish.

> Pali: Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā. Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶64] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶65] There are these four perceptions. What four?

> Pali: Catasso imā, bhikkhave, saññā. Katamā catasso?

[¶66] One individual perceives the limited.

> Pali: Parittameko sañjānāti,

[¶67] One individual perceives the expansive.

> Pali: mahaggatameko sañjānāti,

[¶68] One individual perceives the limitless.

> Pali: appamāṇameko sañjānāti,

[¶69] One individual, aware that ‘there is nothing at all’, perceives the dimension of nothingness.

> Pali: ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti—

[¶70] These are the four perceptions.

> Pali: imā kho, bhikkhave, catasso saññā.

[¶71] The best of these four perceptions is when someone, aware that ‘there is nothing at all’, perceives the dimension of nothingness. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.

> Pali: Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. Evaṁsaññinopi kho, bhikkhave, santi sattā. Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶72] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶73] 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.’ When someone has such a view, you can expect that they will not be attracted to continued existence, and they will not be repulsed by the cessation of continued existence. Some sentient beings have such a view. But even the sentient beings who have views like this decay and perish.

> Pali: Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ: ‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶74] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶75] There are some ascetics and brahmins who advocate the ultimate purity of the spirit. This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. They teach Dhamma in order to directly know and realize this. Some sentient beings have such a doctrine. But even the sentient beings who have such a doctrine decay and perish.

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti. Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti. Evaṁvādinopi kho, bhikkhave, santi sattā. Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.

[¶76] Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.

> Pali: Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ.

[¶77] There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, disappearance, gratification, drawback, and escape of the six fields of contact. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, forms, or feelings.’ But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate complete extinguishment with no fuel for grasping in this very life, wishless, quenched, and cooled.”

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti. Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho. Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti. Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti.

[¶78] > Pali: Navamaṁ.

## 6. The Great Chapter · AN 10.30

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/6/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/6/#p-N

[¶0] AN 10.30 · Kosala (2nd)

> Pali: AN 10.30 · Dutiyakosalasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶2] Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his strategy. Then King Pasenadi of Kosala went to the monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

> Pali: Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

[¶3] At that time several mendicants were walking mindfully in the open air. Then King Pasenadi of Kosala went up to them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see the Buddha.”

> Pali: Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bhante, bhagavā etarahi viharati arahaṁ sammāsambuddho. Dassanakāmā hi mayaṁ, bhante, taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.

[¶4] “Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock on the door-panel. The Buddha will open the door.”

> Pali: “Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi; vivarissati te bhagavā dvāran”ti.

[¶5] So the king approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door. Then King Pasenadi entered the Buddha’s dwelling. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Sir, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”

> Pali: Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti: “rājāhaṁ, bhante, pasenadi kosalo; rājāhaṁ, bhante, pasenadi kosalo”ti.

[¶6] “But, Great King, for what reason do you act with such utmost deference for this body, conveying your manifest love?”

> Pali: “Kaṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mettūpahāraṁ upadaṁsesī”ti?

[¶7] “Sir, it’s because of my gratitude and thanks for the Buddha that I act with such utmost deference, conveying my manifest love.

> Pali: “Kataññutaṁ kho ahaṁ, bhante, kataveditaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶8] The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble system, that is, the principles of goodness and skillfulness. This is a reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶9] Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶10] Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. Yampi, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶11] Furthermore, the Buddha is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶12] Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶13] 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, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶14] Furthermore, the Buddha gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶15] 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 expanding, many eons of the world contracting and expanding. 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. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Yampi, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶16] 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 pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ He understands how sentient beings pass on according to their deeds. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶17] Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with his own insight in this very life due to the ending of defilements. This is another reason that I act with such utmost deference for the Buddha, conveying my manifest love.

> Pali: Puna caparaṁ, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Yampi, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi.

[¶18] Well, now, sir, I must go. I have many duties, and much to do.”

> Pali: Handa ca dāni mayaṁ, bhante, gacchāma. Bahukiccā mayaṁ bahukaraṇīyā”ti.

[¶19] “Please, Great King, go at your convenience.” Then King Pasenadi rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.

[¶20] > Pali: Dasamaṁ.

[¶21] > Pali: Mahāvaggo tatiyo.

[¶22] > Pali: Tassuddānaṁ

[¶23] > Pali: Sīhādhivutti kāyena,
cundena kasiṇena ca;
Kāḷī ca dve mahāpañhā,
kosalehi pare duveti.

## 7. With Upāli · AN 10.31–10.40

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/7/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/7/#p-N

[¶0] AN 10.31 · With Upāli

> Pali: AN 10.31 · Upālisutta

[¶1] Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca:

[¶2] “Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?”

> Pali: “kati nu kho, bhante, atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhan”ti?

[¶3] “Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons. What ten? For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult individuals in check and for the comfort of good-hearted mendicants. For restraining defilements that affect this 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 teaching and the support of the training. The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.”

> Pali: “Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ. Katame dasa? Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ puggalānaṁ niggahāya, pesalānaṁ bhikkhūnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya— ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhan”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 10.32 · Suspending the Recitation of the Monastic Code

> Pali: AN 10.32 · Pātimokkhaṭṭhapanāsutta

[¶6] “Sir, how many grounds are there to suspend the recitation of the monastic code?”

> Pali: “Kati nu kho, bhante, pātimokkhaṭṭhapanā”ti?

[¶7] “Upāli, there are ten grounds to suspend the recitation of the monastic code. What ten? A mendicant who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. Someone 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 resigned the training is sitting in the assembly. A discussion about whether someone has resigned 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. These are the ten grounds to suspend the recitation of the monastic code.”

> Pali: “Dasa kho, upāli, pātimokkhaṭṭhapanā. Katame dasa? Pārājiko tassaṁ parisāyaṁ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṁ parisāyaṁ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṁ paccakkhātako tassaṁ parisāyaṁ nisinno hoti, sikkhaṁ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṁ parisāyaṁ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṁ parisāyaṁ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti— ime kho, upāli, dasa pātimokkhaṭṭhapanā”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] AN 10.33 · A Judge

> Pali: AN 10.33 · Ubbāhikāsutta

[¶10] “Sir, how many qualities should a mendicant have to be deemed a judge?”

> Pali: “Katihi nu kho, bhante, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti?

[¶11] “Upāli, a mendicant should have ten qualities to be deemed a judge. What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They’re firm and unfaltering in the training. When there are opposing parties, they’re able to persuade, advocate, and convince them, make them see the other side and trust each other. They’re skilled in the instigation and settlement of disciplinary issues. They know what a disciplinary issue is. They know how a disciplinary issue originates. They know how a disciplinary issue ceases. They know the practical way leading to the cessation of a disciplinary issue. A mendicant should possess these ten qualities to be deemed a judge.”

> Pali: “Dasahi kho, upāli, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṁhīro; paṭibalo hoti ubho atthapaccatthike saññāpetuṁ paññāpetuṁ nijjhāpetuṁ pekkhetuṁ pasādetuṁ; adhikaraṇasamuppādavūpasamakusalo hoti— adhikaraṇaṁ jānāti; adhikaraṇasamudayaṁ jānāti; adhikaraṇanirodhaṁ jānāti; adhikaraṇanirodhagāminiṁ paṭipadaṁ jānāti. Imehi kho, upāli, dasahi dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti.

[¶12] > Pali: Tatiyaṁ.

[¶13] AN 10.34 · Ordination

> Pali: AN 10.34 · Upasampadāsutta

[¶14] “Sir, how many qualities should a mendicant have to give ordination?”

> Pali: “Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā upasampādetabban”ti?

[¶15] “Upāli, a mendicant should have ten qualities to give ordination. What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should possess these ten qualities to give ordination.”

> Pali: “Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā upasampādetabbaṁ. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso; paṭibalo hoti gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā; paṭibalo hoti anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā; paṭibalo hoti uppannaṁ kukkuccaṁ dhammato vinodetuṁ; paṭibalo hoti uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ; paṭibalo hoti adhisīle samādapetuṁ; paṭibalo hoti adhicitte samādapetuṁ; paṭibalo hoti adhipaññāya samādapetuṁ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti.

[¶16] > Pali: Catutthaṁ.

[¶17] AN 10.35 · Dependence

> Pali: AN 10.35 · Nissayasutta

[¶18] “Sir, how many qualities should a mendicant have to give dependence?”

> Pali: “Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti?

[¶19] “Upāli, a mendicant should have ten qualities to give dependence. What ten? It’s when a mendicant is ethical … They’re learned … Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should possess these ten qualities to give dependence.”

> Pali: “Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā nissayo dātabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso; paṭibalo hoti gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā; paṭibalo hoti anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā; paṭibalo hoti uppannaṁ kukkuccaṁ dhammato vinodetuṁ; paṭibalo hoti uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ; paṭibalo hoti adhisīle …pe… adhicitte … adhipaññāya samādapetuṁ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti.

[¶20] > Pali: Pañcamaṁ.

[¶21] AN 10.36 · A Novice

> Pali: AN 10.36 · Sāmaṇerasutta

[¶22] “Sir, how many qualities should a mendicant have to be attended on by a novice?”

> Pali: “Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti?

[¶23] “Upāli, a mendicant should have ten qualities to be attended on by a novice. What ten? It’s when a mendicant is ethical … They’re learned … Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should possess these ten qualities to be attended on by a novice.”

> Pali: “Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso; paṭibalo hoti gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā; paṭibalo hoti anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā; paṭibalo hoti uppannaṁ kukkuccaṁ dhammato vinodetuṁ; paṭibalo hoti uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ; paṭibalo hoti adhisīle samādapetuṁ; paṭibalo hoti adhicitte samādapetuṁ; paṭibalo hoti adhipaññāya samādapetuṁ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti.

[¶24] > Pali: Chaṭṭhaṁ.

[¶25] AN 10.37 · Schism in the Saṅgha

> Pali: AN 10.37 · Saṅghabhedasutta

[¶26] “Sir, they speak of ‘schism in the Saṅgha’. How is schism in the Saṅgha defined?”

> Pali: “‘Saṅghabhedo, saṅghabhedo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti?

[¶27] “Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. 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. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined.”

> Pali: “Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti, vinayaṁ avinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṁ uddisanti. Ettāvatā kho, upāli, saṅgho bhinno hotī”ti.

[¶28] > Pali: Sattamaṁ.

[¶29] AN 10.38 · Harmony in the Saṅgha

> Pali: AN 10.38 · Saṅghasāmaggīsutta

[¶30] “Sir, they speak of ‘harmony in the Saṅgha’. How is harmony in the Saṅgha defined?”

> Pali: “‘Saṅghasāmaggī, saṅghasāmaggī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti?

[¶31] “Upāli, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. 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. 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. That is how harmony in the Saṅgha is defined.”

> Pali: “Idhupāli, bhikkhū adhammaṁ adhammoti dīpenti, dhammaṁ dhammoti dīpenti, avinayaṁ avinayoti dīpenti, vinayaṁ vinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṁ uddisanti. Ettāvatā kho, upāli, saṅgho samaggo hotī”ti.

[¶32] > Pali: Aṭṭhamaṁ.

[¶33] AN 10.39 · With Ānanda (1st)

> Pali: AN 10.39 · Paṭhamaānandasutta

[¶34] Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶35] “Sir, they speak of ‘schism in the Saṅgha’. How is schism in the Saṅgha defined?”

> Pali: “‘saṅghabhedo saṅghabhedo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti?

[¶36] “Ānanda, it’s when a mendicant explains what is not the teaching as the teaching … and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined.”

> Pali: “Idhānanda, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti …pe… paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṁ uddisanti. Ettāvatā kho, ānanda, saṅgho bhinno hotī”ti.

[¶37] “But sir, what does someone who has split a harmonious Saṅgha brim with?”

> Pali: “Samaggaṁ pana, bhante, saṅghaṁ bhinditvā kiṁ so pasavatī”ti?

[¶38] “They brim with sin that lasts for an eon.”

> Pali: “Kappaṭṭhikaṁ, ānanda, kibbisaṁ pasavatī”ti.

[¶39] “But sir, what is the sin that lasts for an eon?”

> Pali: “Kiṁ pana, bhante, kappaṭṭhikaṁ kibbisan”ti?

[¶40] “They burn in hell for an eon, Ānanda.

> Pali: “Kappaṁ, ānanda, nirayamhi paccatīti—

[¶41] A schismatic remains for the eon
in a place of loss, in hell.
Taking a stand against the teaching,
favoring factions, they ruin their sanctuary.
After causing schism in a harmonious Saṅgha,
they burn in hell for an eon.”

> Pali: Āpāyiko nerayiko,
Kappaṭṭho saṅghabhedako;
Vaggarato adhammaṭṭho,
Yogakkhemā padhaṁsati;
Saṅghaṁ samaggaṁ bhinditvā,
Kappaṁ nirayamhi paccatī”ti.

[¶42] > Pali: Navamaṁ.

[¶43] AN 10.40 · With Ānanda (2nd)

> Pali: AN 10.40 · Dutiyaānandasutta

[¶44] “Sir, they speak of ‘harmony in the Saṅgha’. How is harmony in the Saṅgha defined?”

> Pali: “‘Saṅghasāmaggī, saṅghasāmaggī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti?

[¶45] “Ānanda, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. 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. 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. That is how harmony in the Saṅgha is defined.”

> Pali: “Idhānanda, bhikkhū adhammaṁ adhammoti dīpenti, dhammaṁ dhammoti dīpenti, avinayaṁ avinayoti dīpenti, vinayaṁ vinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṁ uddisanti. Ettāvatā kho, ānanda, saṅgho samaggo hotī”ti.

[¶46] “But sir, what does someone who has forged harmony in a schismatic Saṅgha brim with?”

> Pali: “Bhinnaṁ pana, bhante, saṅghaṁ samaggaṁ katvā kiṁ so pasavatī”ti?

[¶47] “They brim with divine merit.”

> Pali: “Brahmaṁ, ānanda, puññaṁ pasavatī”ti.

[¶48] “But what is divine merit?”

> Pali: “Kiṁ pana, bhante, brahmaṁ puññan”ti?

[¶49] “They rejoice in heaven for an eon, Ānanda.

> Pali: “Kappaṁ, ānanda, saggamhi modatīti—

[¶50] A Saṅgha in harmony is happy,
as is support for those in harmony.
Taking a stand on the teaching,
favoring harmony, they ruin no sanctuary.
After forging harmony in the Saṅgha,
they rejoice in heaven for an eon.”

> Pali: Sukhā saṅghassa sāmaggī,
samaggānañca anuggaho;
Samaggarato dhammaṭṭho,
yogakkhemā na dhaṁsati;
Saṅghaṁ samaggaṁ katvāna,
kappaṁ saggamhi modatī”ti.

[¶51] > Pali: Dasamaṁ.

[¶52] > Pali: Upālivaggo catuttho.

[¶53] > Pali: Tassuddānaṁ

[¶54] > Pali: Upāli ṭhapanā ubbāho,
upasampadanissayā;
Sāmaṇero ca dve bhedā,
ānandehi pare duveti.

## 8. Abuse · AN 10.41–10.50

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/8/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/8/#p-N

[¶0] AN 10.41 · Dispute

> Pali: AN 10.41 · Vivādasutta

[¶1] Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca:

[¶2] “What is the cause, sir, what is the reason, why fights, quarrels, arguments, and disputes arise in the Saṅgha, and the mendicants don’t live happily?”

> Pali: “ko nu kho, bhante, hetu ko paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti?

[¶3] “Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. 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. This is the cause, this is the reason why fights, quarrels, arguments, and disputes arise in the Saṅgha, and the mendicants don’t live happily.”

> Pali: “Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti, vinayaṁ avinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. Ayaṁ kho, upāli, hetu ayaṁ paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 10.42 · Roots of Dispute (1st)

> Pali: AN 10.42 · Paṭhamavivādamūlasutta

[¶6] “Sir, how many roots of dispute are there?”

> Pali: “Kati nu kho, bhante, vivādamūlānī”ti?

[¶7] “Upāli, there are ten roots of dispute. What ten? It’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. 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. These are the ten roots of dispute.”

> Pali: “Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū adhammaṁ dhammoti dīpenti, dhammaṁ adhammoti dīpenti, avinayaṁ vinayoti dīpenti, vinayaṁ avinayoti dīpenti, abhāsitaṁ alapitaṁ tathāgatena bhāsitaṁ lapitaṁ tathāgatenāti dīpenti, bhāsitaṁ lapitaṁ tathāgatena abhāsitaṁ alapitaṁ tathāgatenāti dīpenti, anāciṇṇaṁ tathāgatena āciṇṇaṁ tathāgatenāti dīpenti, āciṇṇaṁ tathāgatena anāciṇṇaṁ tathāgatenāti dīpenti, apaññattaṁ tathāgatena paññattaṁ tathāgatenāti dīpenti, paññattaṁ tathāgatena apaññattaṁ tathāgatenāti dīpenti. Imāni kho, upāli, dasa vivādamūlānī”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] AN 10.43 · Roots of Dispute (2nd)

> Pali: AN 10.43 · Dutiyavivādamūlasutta

[¶10] “Sir, how many roots of dispute are there?”

> Pali: “Kati nu kho, bhante, vivādamūlānī”ti?

[¶11] “Upāli, there are ten roots of disputes. What ten? It’s when a mendicant 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 heavy offense, and a heavy offense as a light offense. They explain a grave offense as a minor offense, and a minor offense as a grave offense. They explain a curable offense as an incurable offense, and an incurable offense as a curable offense. They explain an offense requiring amends as an offense not requiring amends, and an offense not requiring amends as an offense requiring amends. These are the ten roots of dispute.”

> Pali: “Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū anāpattiṁ āpattīti dīpenti, āpattiṁ anāpattīti dīpenti, lahukaṁ āpattiṁ garukāpattīti dīpenti, garukaṁ āpattiṁ lahukāpattīti dīpenti, duṭṭhullaṁ āpattiṁ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṁ āpattiṁ duṭṭhullāpattīti dīpenti, sāvasesaṁ āpattiṁ anavasesāpattīti dīpenti, anavasesaṁ āpattiṁ sāvasesāpattīti dīpenti, sappaṭikammaṁ āpattiṁ appaṭikammāpattīti dīpenti, appaṭikammaṁ āpattiṁ sappaṭikammāpattīti dīpenti. Imāni kho, upāli, dasa vivādamūlānī”ti.

[¶12] > Pali: Tatiyaṁ.

[¶13] AN 10.44 · At Kusinārā

> Pali: AN 10.44 · Kusinārasutta

[¶14] At one time the Buddha was staying near Kusinārā in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶15] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶16] “Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves? A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there’ll be some who say: ‘Come on, venerable, train your own bodily behavior first.’

> Pali: “Codakena, bhikkhave, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ paccavekkhitvā pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. Katame pañca dhammā ajjhattaṁ paccavekkhitabbā? Codakena, bhikkhave, bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ: ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṁsena. Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṁsena, tassa bhavanti vattāro: ‘iṅgha tāva āyasmā kāyikaṁ sikkhassū’ti, itissa bhavanti vattāro.

[¶17] Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’

> Pali: Puna caparaṁ, bhikkhave, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ: ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṁsena. Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṁsena, tassa bhavanti vattāro: ‘iṅgha tāva āyasmā vācasikaṁ sikkhassū’ti, itissa bhavanti vattāro.

[¶18] Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’

> Pali: Puna caparaṁ, bhikkhave, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ: ‘mettaṁ nu kho me cittaṁ paccupaṭṭhitaṁ sabrahmacārīsu anāghātaṁ. Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno mettaṁ cittaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu anāghātaṁ, tassa bhavanti vattāro: ‘iṅgha tāva āyasmā sabrahmacārīsu mettaṁ cittaṁ upaṭṭhāpehī’ti, itissa bhavanti vattāro.

[¶19] Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’

> Pali: Puna caparaṁ, bhikkhave, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ: ‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro: ‘iṅgha tāva āyasmā āgamaṁ pariyāpuṇassū’ti, itissa bhavanti vattāro.

[¶20] Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well evaluated in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, and if they are unable to respond when asked “Venerable, where was this spoken by the Buddha?” there will be people who say: ‘Come on, venerable, train in the monastic code first.’ These are the five things they should check in themselves.

> Pali: Puna caparaṁ, bhikkhave, codakena bhikkhunā paraṁ codetukāmena evaṁ paccavekkhitabbaṁ: ‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. Saṁvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṁ panāyasmā, kattha vuttaṁ bhagavatā’ti, iti puṭṭho na sampāyissati. Tassa bhavanti vattāro: ‘iṅgha tāva āyasmā vinayaṁ sikkhassū’ti, itissa bhavanti vattāro. Ime pañca dhammā ajjhattaṁ paccavekkhitabbā.

[¶21] What five things should they establish in themselves? ‘I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate.’ These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.”

> Pali: Katame pañca dhammā ajjhattaṁ upaṭṭhāpetabbā? ‘Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṁhitena vakkhāmi, no anatthasaṁhitena; mettacitto vakkhāmi, no dosantaro’ti— ime pañca dhammā ajjhattaṁ upaṭṭhāpetabbā. Codakena, bhikkhave, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ paccavekkhitvā ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo”ti.

[¶22] > Pali: Catutthaṁ.

[¶23] AN 10.45 · Entering a Royal Compound

> Pali: AN 10.45 · Rājantepurappavesanasutta

[¶24] “Mendicants, there are ten drawbacks to entering a royal compound. What ten?

> Pali: “Dasayime, bhikkhave, ādīnavā rājantepurappavesane. Katame dasa?

[¶25] Firstly, a king is sitting with his chief queen when a monk enters. When the queen sees the monk she smiles, or when the monk sees the queen he smiles. So the king thinks: ‘They’ve done it for sure, or they will do it.’ This is the first drawback of entering a royal compound.

> Pali: Idha, bhikkhave, rājā mahesiyā saddhiṁ nisinno hoti. Tatra bhikkhu pavisati. Mahesī vā bhikkhuṁ disvā sitaṁ pātukaroti, bhikkhu vā mahesiṁ disvā sitaṁ pātukaroti. Tattha rañño evaṁ hoti: ‘addhā imesaṁ kataṁ vā karissanti vā’ti. Ayaṁ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

[¶26] Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember. She gets pregnant from that. So the king thinks: ‘No-one else has entered here, except that monk. Could this be the monk’s doing?’ This is the second drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṁ itthiṁ gantvā na sarati: ‘sā tena gabbhaṁ gaṇhāti’. Tattha rañño evaṁ hoti: ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

[¶27] Furthermore, a gem is lost somewhere in the royal compound. So the king thinks: ‘No-one else has entered here, except that monk. Could this be the monk’s doing?’ This is the third drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rañño antepure aññataraṁ ratanaṁ nassati. Tattha rañño evaṁ hoti: ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

[¶28] Furthermore, secret deliberations in the royal compound are leaked outside. So the king thinks: ‘No-one else has entered here, except that monk. Could this be the monk’s doing?’ This is the fourth drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṁ gacchanti. Tattha rañño evaṁ hoti: ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

[¶29] Furthermore, in a royal compound, a father longs for their son, or a son longs for his father. They think: ‘No-one else has entered here, except that monk. Could this be the monk’s doing?’ This is the fifth drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rañño antepure pitā vā puttaṁ pattheti putto vā pitaraṁ pattheti. Tesaṁ evaṁ hoti: ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

[¶30] Furthermore, the king promotes someone to a higher position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the sixth drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rājā nīcaṭṭhāniyaṁ ucce ṭhāne ṭhapeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti: ‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane.

[¶31] Furthermore, the king demotes someone to a lower position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the seventh drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rājā uccaṭṭhāniyaṁ nīce ṭhāne ṭhapeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti: ‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

[¶32] Furthermore, the king dispatches the army at the wrong time. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the eighth drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rājā akāle senaṁ uyyojeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti: ‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

[¶33] Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the ninth drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rājā kāle senaṁ uyyojetvā antarāmaggato nivattāpeti. Yesaṁ taṁ amanāpaṁ tesaṁ evaṁ hoti: ‘rājā kho pabbajitena saṁsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṁ, bhikkhave, navamo ādīnavo rājantepurappavesane.

[¶34] Furthermore, in the royal compound there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that do not befit a monk. This is the tenth drawback of entering a royal compound.

> Pali: Puna caparaṁ, bhikkhave, rañño antepuraṁ hatthisammaddaṁ assasammaddaṁ rathasammaddaṁ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṁ, bhikkhave, dasamo ādīnavo rājantepurappavesane.

[¶35] These are the ten drawbacks of entering a royal compound.”

> Pali: Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti.

[¶36] > Pali: Pañcamaṁ.

[¶37] AN 10.46 · With the Sakyans

> Pali: AN 10.46 · Sakkasutta

[¶38] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. 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:

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sakke upāsake bhagavā etadavoca:

[¶39] “Sakyans, do you observe the sabbath with its eight factors?”

> Pali: “api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṁ uposathaṁ upavasathā”ti?

[¶40] “Sir, sometimes we do, sometimes we don’t.”

> Pali: “Appekadā mayaṁ, bhante, aṭṭhaṅgasamannāgataṁ uposathaṁ upavasāma, appekadā na upavasāmā”ti.

[¶41] “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.

> Pali: “Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasatha.

[¶42] What do you think, Sakyans? Take a man who earns half a dollar for an honest day’s work. Is this enough to call him a deft and industrious man?”

> Pali: Taṁ kiṁ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ aḍḍhakahāpaṇaṁ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṁvacanāyā”ti?

[¶43] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶44] “What do you think, Sakyans? Take a man who earns a dollar for an honest day’s work. Is this enough to call him a deft and industrious man?”

> Pali: “Taṁ kiṁ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ kahāpaṇaṁ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṁvacanāyā”ti?

[¶45] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶46] “What do you think, Sakyans? Take a man who, for an honest day’s work, earns two dollars … three dollars … four dollars … five dollars … six dollars … seven dollars … eight dollars … nine dollars … ten dollars … twenty dollars … thirty dollars … forty dollars … fifty dollars … a hundred dollars. Is this enough to call him a deft and industrious man?”

> Pali: “Taṁ kiṁ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ dve kahāpaṇe nibbiseyya … tayo kahāpaṇe nibbiseyya … cattāro kahāpaṇe nibbiseyya … pañca kahāpaṇe nibbiseyya … cha kahāpaṇe nibbiseyya … satta kahāpaṇe nibbiseyya … aṭṭha kahāpaṇe nibbiseyya … nava kahāpaṇe nibbiseyya … dasa kahāpaṇe nibbiseyya … vīsa kahāpaṇe nibbiseyya … tiṁsa kahāpaṇe nibbiseyya … cattārīsaṁ kahāpaṇe nibbiseyya … paññāsaṁ kahāpaṇe nibbiseyya … kahāpaṇasataṁ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṁvacanāyā”ti?

[¶47] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶48] “What do you think, Sakyans? 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?”

> Pali: “Taṁ kiṁ maññatha, sakkā, api nu so puriso divase divase kahāpaṇasataṁ kahāpaṇasahassaṁ nibbisamāno laddhaṁ laddhaṁ nikkhipanto vassasatāyuko vassasatajīvī mahantaṁ bhogakkhandhaṁ adhigaccheyyā”ti?

[¶49] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶50] “What do you think, Sakyans? Would that man, on account of that wealth, experience absolute happiness for a single day or night, or even half a day or night?”

> Pali: “Taṁ kiṁ maññatha, sakkā, api nu so puriso bhogahetu bhoganidānaṁ bhogādhikaraṇaṁ ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhappaṭisaṁvedī vihareyyā”ti?

[¶51] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶52] “Why is that?”

> Pali: “Taṁ kissa hetu”?

[¶53] “Because sensual pleasures, sir, are impermanent, hollow, false, and deceptive.”

> Pali: “Kāmā hi, bhante, aniccā tucchā musā mosadhammā”ti.

[¶54] “But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience absolute 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, as a sure bet, a stream-enterer. Let alone ten years, take one of my disciples who lives diligent, keen, and resolute for nine years … eight years … seven years … six years … five years … four years … three years … two years … one year … ten months … nine months … eight months … seven months … six months … five months … four months … three months … two months … one month … a fortnight … ten days … nine days … eight days … seven days … six days … five days … four days … three days … two days …

> Pali: “Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya. So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. Tiṭṭhantu, sakkā, dasa vassāni. Idha mama sāvako nava vassāni … aṭṭha vassāni … satta vassāni … cha vassāni … pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. Tiṭṭhatu, sakkā, ekaṁ vassaṁ. Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. Tiṭṭhantu, sakkā, dasa māsā. Idha mama sāvako nava māse … aṭṭha māse … satta māse … cha māse … pañca māse … cattāro māse … tayo māse … dve māse … ekaṁ māsaṁ … aḍḍhamāsaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. Tiṭṭhatu, sakkā, aḍḍhamāso. Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. Tiṭṭhantu, sakkā, dasa rattindivā. Idha mama sāvako nava rattindive … aṭṭha rattindive … satta rattindive … cha rattindive … pañca rattindive … cattāro rattindive … tayo rattindive … dve rattindive …

[¶55] Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience absolute 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, as a sure bet, a stream-enterer. 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.”

> Pali: ekaṁ rattindivaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasathā”ti.

[¶56] “Well, sir, from this day forth we will observe the sabbath with its eight factors.”

> Pali: “Ete mayaṁ, bhante, ajjatagge aṭṭhaṅgasamannāgataṁ uposathaṁ upavasissāmā”ti.

[¶57] > Pali: Chaṭṭhaṁ.

[¶58] AN 10.47 · With Mahāli

> Pali: AN 10.47 · Mahālisutta

[¶59] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavi bhagavantaṁ etadavoca:

[¶60] “What is the cause, sir, what is the reason for doing bad deeds, for performing bad deeds?”

> Pali: “ko nu kho, bhante, hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

[¶61] “Greed is a cause, Mahāli, greed is a reason for doing bad deeds, for performing bad deeds. Hate is a cause of bad deeds … Delusion is a cause of bad deeds … Irrational application of mind is the cause of bad deeds … A wrongly directed mind is a cause of bad deeds … This is the cause, Mahāli, this is the reason for doing bad deeds, for performing bad deeds.”

> Pali: “Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Micchāpaṇihitaṁ kho, mahāli, cittaṁ hetu, micchāpaṇihitaṁ cittaṁ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti.

[¶62] “What is the cause, sir, what is the reason for doing good deeds, for performing good deeds?”

> Pali: “Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā”ti?

[¶63] “Contentment is a cause, Mahāli, contentment is a reason for doing good deeds, for performing good deeds. Love is a cause of good deeds … Understanding is a cause of good deeds … Rational application of mind is the cause of good deeds … A rightly directed mind is a cause of good deeds … This is the cause, Mahāli, this is the reason for doing good deeds, for performing good deeds. If these ten things were not found in the world, we wouldn’t see either unprincipled and immoral conduct, or principled and moral conduct. But since these ten things are found in the world, we see both unprincipled and immoral conduct, and principled and moral conduct.”

> Pali: “Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Sammāpaṇihitaṁ kho, mahāli, cittaṁ hetu, sammāpaṇihitaṁ cittaṁ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ayaṁ kho, mahāli, hetu, ayaṁ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ime ca, mahāli, dasa dhammā loke na saṁvijjeyyuṁ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā. Yasmā ca kho, mahāli, ime dasa dhammā loke saṁvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā”ti.

[¶64] > Pali: Sattamaṁ.

[¶65] AN 10.48 · Ten Regular Reflections for a Renunciate

> Pali: AN 10.48 · Pabbajitaabhiṇhasutta

[¶66] “Mendicants, one who has gone forth should often review these ten things. What ten?

> Pali: “Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṁ paccavekkhitabbā. Katame dasa?

[¶67] One who has gone forth should often review this: ‘I have secured freedom from class.’

> Pali: ‘Vevaṇṇiyamhi ajjhupagato’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶68] ‘My livelihood is tied up with others.’

> Pali: ‘Parapaṭibaddhā me jīvikā’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶69] ‘My behavior should be different.’

> Pali: ‘Añño me ākappo karaṇīyo’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶70] ‘I hope there’s no reason to blame myself when it comes to ethical conduct?’

> Pali: ‘Kacci nu kho me attā sīlato na upavadatī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶71] ‘I hope that, after examination, sensible spiritual companions don’t reproach any aspect of my ethics?’

> Pali: ‘Kacci nu kho maṁ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶72] ‘I must be parted and separated from all I hold dear and beloved.’

> Pali: ‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶73] ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

> Pali: ‘Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,

[¶74] I shall be the heir of whatever deeds I do, whether good or bad.’

> Pali: yaṁ kammaṁ karissāmi kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶75] ‘As the days and nights pass by, what sort of person am I becoming?’

> Pali: ‘Kathaṁbhūtassa me rattindivā vītivattantī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶76] ‘Do I love to stay in empty huts?’

> Pali: ‘Kacci nu kho ahaṁ suññāgāre abhiramāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶77] ‘Do I have any superhuman distinctions in knowledge and vision worthy of the noble ones, so that when my spiritual companions question me on my deathbed I will not be embarrassed?’

> Pali: ‘Atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.

[¶78] One who has gone forth should often review these ten things.”

> Pali: Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṁ paccavekkhitabbā”ti.

[¶79] > Pali: Aṭṭhamaṁ.

[¶80] AN 10.49 · Existing Because of the Body

> Pali: AN 10.49 · Sarīraṭṭhadhammasutta

[¶81] “Mendicants, these ten things exist because of the body. What ten? Cold, heat, hunger, thirst, feces, urine, restraint of body, speech, and livelihood, and the will to live that leads to future lives. These ten things exist because of the body.”

> Pali: “Dasayime, bhikkhave, dhammā sarīraṭṭhā. Katame dasa? Sītaṁ, uṇhaṁ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṁvaro, vacīsaṁvaro, ājīvasaṁvaro, ponobhaviko bhavasaṅkhāro— ime kho, bhikkhave, dasa dhammā sarīraṭṭhā”ti.

[¶82] > Pali: Navamaṁ.

[¶83] AN 10.50 · Fights

> Pali: AN 10.50 · Bhaṇḍanasutta

[¶84] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They were fighting, quarreling, and disputing, wounding each other with barbed words.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.

[¶85] 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, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

[¶86] “Sir, after the meal, on return from almsround, we sat together in the assembly hall, fighting, quarreling, and disputing, wounding each other with barbed words.”

> Pali: “Idha mayaṁ, bhante, pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharāmā”ti.

[¶87] “Mendicants, this is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness.

> Pali: “Na kho panetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā vihareyyātha.

[¶88] There are ten warm-hearted qualities that make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When a mendicant is ethical, this warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.

> Pali: Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶89] Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶90] Furthermore, a mendicant has good friends, companions, and associates. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶91] Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶92] Furthermore, a mendicant is deft 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. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶93] Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶94] Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

[¶95] Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo sāraṇīyo …pe… saṁvattati.

[¶96] Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo sāraṇīyo …pe… saṁvattati.

[¶97] Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. When a mendicant is wise, this warm-hearted quality makes for fondness and respect, helping the Saṅgha to live in harmony and unity, without quarreling.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo sāraṇīyo …pe… saṁvattati.

[¶98] These ten warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.”

> Pali: Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattantī”ti.

[¶99] > Pali: Dasamaṁ.

[¶100] > Pali: Akkosavaggo pañcamo.

[¶101] > Pali: Tassuddānaṁ

[¶102] > Pali: Vivādā dve ca mūlāni,
kusinārapavesane;
Sakko mahāli abhiṇhaṁ,
sarīraṭṭhā ca bhaṇḍanāti.

[¶103] > Pali: Paṭhamo paṇṇāsako samatto.

## 9. Your Own Mind · AN 10.51–10.58

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/9/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/9/#p-N

[¶0] AN 10.51 · Your Own Mind

> Pali: AN 10.51 · Sacittasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, if a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’

> Pali: “No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, bhikkhave, sikkhitabbaṁ.

[¶4] And how is a mendicant skilled in encompassing their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘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 irritable 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 immersed in samādhi or not?’

> Pali: Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti. Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmī’ti.

[¶5] Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, corrupted in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …

> Pali: Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.

[¶6] But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.”

> Pali: Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 10.52 · With Sāriputta

> Pali: AN 10.52 · Sāriputtasutta

[¶9] There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶10] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶11] “Reverends, if a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’

> Pali: “No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, āvuso, sikkhitabbaṁ.

[¶12] And how is a mendicant skilled in encompassing their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’

> Pali: Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti.

[¶13] In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘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 irritable 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 immersed in samādhi or not?’

> Pali: Evamevaṁ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmī’ti.

[¶14] Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …

> Pali: Sace, āvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhijjhālu bahulaṁ viharāmi …pe… asamāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho, āvuso, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.

[¶15] But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.”

> Pali: Sace panāvuso, bhikkhu paccavekkhamāno evaṁ jānāti: ‘anabhijjhālu bahulaṁ viharāmi …pe… samāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.

[¶16] > Pali: Dutiyaṁ.

[¶17] AN 10.53 · Stagnation

> Pali: AN 10.53 · Ṭhitisutta

[¶18] “Mendicants, I don’t praise stagnation in skillful qualities, let alone decline. I praise growth in skillful qualities, not stagnation or decline.

> Pali: “Ṭhitimpāhaṁ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṁ. Vuḍḍhiñca kho ahaṁ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṁ no hāniṁ.

[¶19] And how is there decline in skillful qualities, not stagnation or growth? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them. I call this decline in skillful qualities, not stagnation or growth. This is how there’s decline in skillful qualities, not stagnation or growth.

> Pali: Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. Hānimetaṁ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṁ no vuḍḍhiṁ. Evaṁ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.

[¶20] And how is there stagnation in skillful qualities, not decline or growth? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them. I call this stagnation in skillful qualities, not decline or growth. This is how there’s stagnation in skillful qualities, not decline or growth.

> Pali: Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti. Ṭhitimetaṁ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṁ no vuḍḍhiṁ. Evaṁ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.

[¶21] And how is there growth in skillful qualities, not stagnation or decline? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them. I call this growth in skillful qualities, not stagnation or decline. This is how there’s growth in skillful qualities, not stagnation or decline.

> Pali: Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. Vuḍḍhimetaṁ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṁ no hāniṁ. Evaṁ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.

[¶22] If a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’

> Pali: No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, bhikkhave, sikkhitabbaṁ.

[¶23] And how is a mendicant skilled in encompassing their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘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 irritable 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 immersed in samādhi or not?’

> Pali: Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti. Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmī’ti.

[¶24] Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, corrupted in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply extraordinary enthusiasm …

> Pali: Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.

[¶25] But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.”

> Pali: Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.

[¶26] > Pali: Tatiyaṁ.

[¶27] AN 10.54 · Serenity

> Pali: AN 10.54 · Samathasutta

[¶28] “Mendicants, if a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’

> Pali: “No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, bhikkhave, sikkhitabbaṁ.

[¶29] And how is a mendicant skilled in encompassing their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’

> Pali: Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti. Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘lābhī nu khomhi ajjhattaṁ cetosamathassa, na nu khomhi lābhī ajjhattaṁ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.

[¶30] Suppose that, upon checking, a mendicant knows this: ‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.

> Pali: Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶31] But suppose that, upon checking, a mendicant knows this: ‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity. After some time they have both serenity and discernment.

> Pali: Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.

[¶32] But suppose that, upon checking, a mendicant knows this: ‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that mendicant should apply extraordinary enthusiasm … After some time they have both serenity and discernment.

> Pali: Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶33] But suppose that, upon checking, a mendicant knows this: ‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.

> Pali: Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: ‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.

[¶34] I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear. I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of village or town: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of individual: those you should frequent, and those you shouldn’t frequent.

> Pali: Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampi. Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampi. Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampi. Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampi. Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampi. Puggalampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampi.

[¶35] ‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Well, should you know of a robe: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Whereas, should you know of a robe: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it.

> Pali: ‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā cīvaraṁ: ‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ. Tattha yaṁ jaññā cīvaraṁ: ‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ. ‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶36] ‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Well, should you know of almsfood: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Whereas, should you know of almsfood: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it.

> Pali: ‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā piṇḍapātaṁ: ‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. Tattha yaṁ jaññā piṇḍapātaṁ: ‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. ‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶37] ‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a lodging: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Whereas, should you know of a lodging: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

> Pali: ‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā senāsanaṁ: ‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ. Tattha yaṁ jaññā senāsanaṁ: ‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ. ‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶38] ‘I say that there are two kinds of village or town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a village or town: ‘When I frequent this village or town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town. Whereas, should you know of a village or town: ‘When I frequent this village or town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town. ‘I say that there are two kinds of village or town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

> Pali: ‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā gāmanigamaṁ: ‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. Tattha yaṁ jaññā gāmanigamaṁ: ‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. ‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶39] ‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of a country: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Whereas, should you know of a country: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.

> Pali: ‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā janapadapadesaṁ: ‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. Tattha yaṁ jaññā janapadapadesaṁ: ‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. ‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

[¶40] ‘I say that there are two two kinds of individual: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Well, should you know of an individual: ‘When I frequent this individual, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of individual. Whereas, should you know of an individual: ‘When I frequent this individual, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of individual. ‘I say that there are two kinds of individual: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.”

> Pali: ‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. Tattha yaṁ jaññā puggalaṁ: ‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo. ‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi— sevitabbampi asevitabbampī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶41] > Pali: Catutthaṁ.

[¶42] AN 10.55 · Decline

> Pali: AN 10.55 · Parihānasutta

[¶43] There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶44] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶45] “Reverends, they speak of an individual liable to decline, and one not liable to decline. But how did the Buddha define an individual liable to decline, and one not liable to decline?”

> Pali: “‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati. ‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti?

[¶46] “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

[¶47] “Then listen and apply your mind well, I will speak.”

> Pali: “Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶48] “Yes, reverend,” they replied. Sāriputta said this:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶49] “How did the Buddha define an individual liable to decline? It’s when a mendicant doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep exercising the teachings with which they are already familiar. And they don’t come to understand what they haven’t understood before. That’s how the Buddha defined an individual liable to decline.

> Pali: “Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṁ na suṇāti, sutā cassa dhammā sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti. Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.

[¶50] And how did the Buddha define an individual not liable to decline? It’s when a mendicant gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep exercising the teachings with which they are already familiar. And they come to understand what they haven’t understood before. That’s how the Buddha defined an individual not liable to decline.

> Pali: Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti. Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.

[¶51] If a mendicant isn’t skilled in encompassing another’s mind, then they should train themselves: ‘I will be skilled in encompassing my own mind.’

> Pali: No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— evañhi vo, āvuso, sikkhitabbaṁ.

[¶52] And how is a mendicant skilled in encompassing their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’

> Pali: Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti.

[¶53] In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Is contentment often found in me or not? Is good will 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 teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’

> Pali: Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: ‘anabhijjhālu nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ dhammapāmojjassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ cetosamathassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṁvijjati nu kho me eso dhammo udāhu no’ti.

[¶54] Suppose a mendicant, while checking, doesn’t see any of these skillful qualities in themselves. In order to get them they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, they should apply extraordinary enthusiasm to get those skillful qualities …

> Pali: Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho, āvuso, tena bhikkhunā sabbesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.

[¶55] Suppose a mendicant, while checking, sees some of these skillful qualities in themselves, but doesn’t see others. Grounded on the skillful qualities they see, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to get the skillful qualities they don’t see. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, grounded on the skillful qualities they see, they should apply extraordinary enthusiasm to get those skillful qualities they don’t see.

> Pali: 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 tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ.

[¶56] But suppose a mendicant, while checking, sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.”

> Pali: Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] AN 10.56 · Perceptions (1st)

> Pali: AN 10.56 · Paṭhamasaññāsutta

[¶59] “Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What ten? 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. These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

> Pali: “Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. Katamā dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.

[¶60] > Pali: Chaṭṭhaṁ.

[¶61] AN 10.57 · Perceptions (2nd)

> Pali: AN 10.57 · Dutiyasaññāsutta

[¶62] “Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What ten? 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. These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

> Pali: “Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. Katamā dasa? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā— imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti.

[¶63] > Pali: Sattamaṁ.

[¶64] AN 10.58 · Rooted

> Pali: AN 10.58 · Mūlakasutta

[¶65] “Mendicants, if wanderers of other religions were to ask: ‘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 objective? What is their culmination?’ How would you answer them?”

> Pali: “Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁadhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?

[¶66] “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

> Pali: “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

[¶67] “Well then, mendicants, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶68] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶69] “Mendicants, if wanderers of other religions were to ask: ‘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 objective? What is their culmination?’ You should answer them: ‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. Their objective is freedom from death. And extinguishment is their culmination.’ When questioned by wanderers of other religions, that’s how you should answer them.”

> Pali: “Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘kiṁmūlakā, āvuso, sabbe dhammā, kiṁsambhavā sabbe dhammā, kiṁsamudayā sabbe dhammā, kiṁsamosaraṇā sabbe dhammā, kiṁpamukhā sabbe dhammā, kiṁ adhipateyyā sabbe dhammā, kiṁuttarā sabbe dhammā, kiṁsārā sabbe dhammā, kiṁogadhā sabbe dhammā, kiṁpariyosānā sabbe dhammā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘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. Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.

[¶70] > Pali: Aṭṭhamaṁ.

## 10. Your Own Mind · AN 10.59–10.60

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/10/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/10/#p-N

[¶0] AN 10.59 · Going Forth

> Pali: AN 10.59 · Pabbajjāsutta

[¶1] “So you should train like this: ‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful qualities will not occupy our minds. Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing existence and nonexistence in the world, our minds will be consolidated in that perception. Knowing the origin and disappearance 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.’ That’s how you should train.

> Pali: “Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘yathāpabbajjāparicitañca no cittaṁ bhavissati, na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassanti; aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti— evañhi vo, bhikkhave, sikkhitabbaṁ.

[¶2] When your minds are consolidated in these ten perceptions, you can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶3] > Pali: Navamaṁ.

[¶4] AN 10.60 · With Girimānanda

> Pali: AN 10.60 · Girimānandasutta

[¶5] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Girimānanda was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶6] “Sir, Venerable Girimānanda is sick, suffering, gravely ill. Sir, please go to Venerable Girimānanda out of sympathy.”

> Pali: “Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṁ upādāyā”ti.

[¶7] “Ānanda, if you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.

> Pali: “Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.

[¶8] What ten? The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing.

> Pali: Katamā dasa? Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.

[¶9] And what is the perception of impermanence? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘Form, feeling, perception, choices, and consciousness are impermanent.’ And so they meditate observing impermanence in the five grasping aggregates. This is called the perception of impermanence.

> Pali: Katamā cānanda, aniccasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti. Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. Ayaṁ vuccatānanda, aniccasaññā.

[¶10] And what is the perception of not-self? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and ideas are not-self.’ And so they meditate observing not-self in the six interior and exterior sense fields. This is called the perception of not-self.

> Pali: Katamā cānanda, anattasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. Ayaṁ vuccatānanda, anattasaññā.

[¶11] And what is the perception of ugliness? It’s when a mendicant 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. ‘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.’ And so they meditate observing ugliness in this body. This is called the perception of ugliness.

> Pali: Katamā cānanda, asubhasaññā? Idhānanda, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Iti imasmiṁ kāye asubhānupassī viharati. Ayaṁ vuccatānanda, asubhasaññā.

[¶12] And what is the perception of drawbacks? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. 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 exertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ And so they meditate observing drawbacks in this body. This is called the perception of drawbacks.

> Pali: Katamā cānanda, ādīnavasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ— cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti. Iti imasmiṁ kāye ādīnavānupassī viharati. Ayaṁ vuccatānanda, ādīnavasaññā.

[¶13] And what is the perception of giving up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. This is called the perception of giving up.

> Pali: Katamā cānanda, pahānasaññā? Idhānanda, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ vihiṁsāvitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Ayaṁ vuccatānanda, pahānasaññā.

[¶14] And what is the perception of fading away? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘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, extinguishment.’ This is called the perception of fading away.

> Pali: Katamā cānanda, virāgasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti. Ayaṁ vuccatānanda, virāgasaññā.

[¶15] And what is the perception of cessation? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ This is called the perception of cessation.

> Pali: Katamā cānanda, nirodhasaññā? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. Ayaṁ vuccatānanda, nirodhasaññā.

[¶16] And what is the perception of dissatisfaction with the whole world? It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies. This is called the perception of dissatisfaction with the whole world.

> Pali: Katamā cānanda, sabbaloke anabhiratasaññā? Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. Ayaṁ vuccatānanda, sabbaloke anabhiratasaññā.

[¶17] And what is the perception of the impermanence of all conditions? It’s when a mendicant is horrified, repelled, and disgusted with all conditions. This is called the perception of the impermanence of all conditions.

> Pali: Katamā cānanda, sabbasaṅkhāresu anicchāsaññā? Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati. Ayaṁ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.

[¶18] And what is mindfulness of breathing? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, sets their body straight, and brings mindfulness to the present. Just mindful, they breathe in. Mindful, they breathe out. Breathing in heavily they know: ‘I’m breathing in heavily.’ Breathing out heavily they know: ‘I’m breathing out heavily.’ Breathing in lightly they know: ‘I’m breathing in lightly.’ Breathing out lightly they know: ‘I’m breathing out lightly.’ They practice like this: ‘I’ll breathe in experiencing the whole body.’ They practice like this: ‘I’ll breathe out experiencing the whole body.’ They practice like this: ‘I’ll breathe in stilling the physical process.’ They practice like this: ‘I’ll breathe out stilling the physical process.’ They practice like this: ‘I’ll breathe in experiencing rapture.’ They practice like this: ‘I’ll breathe out experiencing rapture.’ They practice like this: ‘I’ll breathe in experiencing bliss.’ They practice like this: ‘I’ll breathe out experiencing bliss.’ They practice like this: ‘I’ll breathe in experiencing the mental process.’ They practice like this: ‘I’ll breathe out experiencing the mental process.’ They practice like this: ‘I’ll breathe in stilling the mental process.’ They practice like this: ‘I’ll breathe out stilling the mental process.’ They practice like this: ‘I’ll breathe in experiencing the mind.’ They practice like this: ‘I’ll breathe out experiencing the mind.’ They practice like this: ‘I’ll breathe in gladdening the mind.’ They practice like this: ‘I’ll breathe out gladdening the mind.’ They practice like this: ‘I’ll breathe in immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe out immersing the mind in samādhi.’ They practice like this: ‘I’ll breathe in freeing the mind.’ They practice like this: ‘I’ll breathe out freeing the mind.’ They practice like this: ‘I’ll breathe in observing impermanence.’ They practice like this: ‘I’ll breathe out observing impermanence.’ They practice like this: ‘I’ll breathe in observing fading away.’ They practice like this: ‘I’ll breathe out observing fading away.’ They practice like this: ‘I’ll breathe in observing cessation.’ They practice like this: ‘I’ll breathe out observing cessation.’ They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’ This is called mindfulness of breathing.

> Pali: Katamā cānanda, ānāpānassati? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati satova passasati. Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti. Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. ‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. ‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṁvedī passasissāmī’ti sikkhati. ‘Sukhapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṁvedī passasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. ‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṁvedī passasissāmī’ti sikkhati. Abhippamodayaṁ cittaṁ …pe… samādahaṁ cittaṁ …pe… vimocayaṁ cittaṁ …pe… aniccānupassī …pe… virāgānupassī …pe… nirodhānupassī …pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati. Ayaṁ vuccatānanda, ānāpānassati.

[¶19] If you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.”

> Pali: Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti.

[¶20] Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them. Then after Girimānanda heard these ten perceptions his illness died down on the spot. And that’s how he recovered from that illness.

> Pali: Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti.

[¶21] > Pali: Dasamaṁ.

[¶22] > Pali: Sacittavaggo paṭhamo.

[¶23] > Pali: Tassuddānaṁ

[¶24] > Pali: Sacittañca sāriputta,
ṭhiti ca samathena ca;
Parihāno ca dve saññā,
mūlā pabbajitaṁ girīti.

## 11. Pairs · AN 10.61–10.68

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/11/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/11/#p-N

[¶0] AN 10.61 · Ignorance

> Pali: AN 10.61 · Avijjāsutta

[¶1] “Mendicants, it is said that no prior point of ignorance is found, before which there was no ignorance, and afterwards it came to be. And yet it is evident that there is a specific condition for ignorance.

> Pali: “Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti.

[¶2] I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’ I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’ I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’ I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’ I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Irrational application of mind.’ I say that irrational application of mind is fueled by something, it’s not unfueled. And what is the fuel for irrational application of mind? You should say: ‘Lack of faith.’ I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Listening to an untrue teaching.’ I say that listening to an untrue teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to an untrue teaching? You should say: ‘Associating with untrue persons.’

> Pali: Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṁ. Pañcapāhaṁ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṁ nīvaraṇānaṁ? ‘Tīṇi duccaritānī’tissa vacanīyaṁ. Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṁ duccaritānaṁ? ‘Indriyaasaṁvaro’tissa vacanīyaṁ. Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyaasaṁvarassa? ‘Asatāsampajaññan’tissa vacanīyaṁ. Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asatāsampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṁ. Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiyan’tissa vacanīyaṁ. Assaddhiyampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro assaddhiyassa? ‘Asaddhammassavanan’tissa vacanīyaṁ. Asaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asaddhammassavanassa? ‘Asappurisasaṁsevo’tissa vacanīyaṁ.

[¶3] In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled.

> Pali: Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.

[¶4] It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante (…) taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

[¶5] In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled.

> Pali: Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.

[¶6] I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’ I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’ I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’ I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’ I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’ I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Rational application of mind.’ I say that rational application of mind is fueled by something, it’s not unfueled. And what is the fuel for rational application of mind? You should say: ‘Faith.’ I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’ I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with true persons.’

> Pali: Vijjāvimuttimpāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṁ. Sattapāhaṁ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṁ bojjhaṅgānaṁ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ. Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? ‘Tīṇi sucaritānī’tissa vacanīyaṁ. Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṁ sucaritānaṁ? ‘Indriyasaṁvaro’tissa vacanīyaṁ. Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyasaṁvarassa? ‘Satisampajaññan’tissa vacanīyaṁ. Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṁ. Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṁ. Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhāya? ‘Saddhammassavanan’tissa vacanīyaṁ. Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṁsevo’tissa vacanīyaṁ.

[¶7] In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint … the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.

> Pali: Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.

[¶8] It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

[¶9] In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint … the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

> Pali: Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.

[¶10] > Pali: Paṭhamaṁ.

[¶11] AN 10.62 · Craving

> Pali: AN 10.62 · Taṇhāsutta

[¶12] “Mendicants, it is said that no prior point of craving for continued existence is found, before which there was no craving for continued existence, and afterwards it came to be. And yet it is evident that there is a specific condition for craving for continued existence.

> Pali: “Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti. Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti.

[¶13] I say that craving for continued existence is fueled by something, it’s not unfueled. And what is the fuel for craving for continued existence? You should say: ‘Ignorance.’

> Pali: Bhavataṇhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro bhavataṇhāya? ‘Avijjā’tissa vacanīyaṁ.

[¶14] I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’

> Pali: Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṁ.

[¶15] I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’

> Pali: Pañca nīvaraṇepāhaṁ, bhikkhave, sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṁ nīvaraṇānaṁ? ‘Tīṇi duccaritānī’tissa vacanīyaṁ.

[¶16] I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’

> Pali: Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇannaṁ duccaritānaṁ? ‘Indriyaasaṁvaro’tissa vacanīyaṁ.

[¶17] I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’

> Pali: Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyaasaṁvarassa? ‘Asatāsampajaññan’tissa vacanīyaṁ.

[¶18] I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Irrational application of mind.’

> Pali: Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro asatā sampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṁ.

[¶19] I say that irrational application of mind is fueled by something, it’s not unfueled. And what is the fuel for irrational application of mind? You should say: ‘Lack of faith.’

> Pali: Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiyan’tissa vacanīyaṁ.

[¶20] I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Listening to an untrue teaching.’

> Pali: Assaddhiyampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro assaddhiyassa? ‘Assaddhammassavanan’tissa vacanīyaṁ.

[¶21] I say that listening to an untrue teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to an untrue teaching? You should say: ‘Associating with untrue persons.’

> Pali: Assaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro assaddhammassavanassa? ‘Asappurisasaṁsevo’tissa vacanīyaṁ.

[¶22] In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.

> Pali: Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.

[¶23] It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up.

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

[¶24] In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. That’s the fuel for craving for continued existence, and that’s how it’s fulfilled.

> Pali: Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.

[¶25] I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’

> Pali: Vijjāvimuttimpāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṁ.

[¶26] I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’

> Pali: Sattapāhaṁ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṁ bojjhaṅgānaṁ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ.

[¶27] I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’

> Pali: Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? ‘Tīṇi sucaritānī’tissa vacanīyaṁ.

[¶28] I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’

> Pali: Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇannaṁ sucaritānaṁ? ‘Indriyasaṁvaro’tissa vacanīyaṁ.

[¶29] I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’

> Pali: Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro indriyasaṁvarassa? ‘Satisampajaññan’tissa vacanīyaṁ.

[¶30] I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Rational application of mind.’

> Pali: Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṁ.

[¶31] I say that rational application of mind is fueled by something, it’s not unfueled. And what is the fuel for rational application of mind? You should say: ‘Faith.’

> Pali: Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṁ.

[¶32] I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’

> Pali: Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhāya? ‘Saddhammassavanan’tissa vacanīyaṁ.

[¶33] I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with true persons.’

> Pali: Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṁsevo’tissa vacanīyaṁ.

[¶34] In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint … the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.

> Pali: Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.

[¶35] It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.”

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ …pe… evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri. Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti …pe… evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.

[¶36] > Pali: Dutiyaṁ.

[¶37] AN 10.63 · Come to a Conclusion

> Pali: AN 10.63 · Niṭṭhaṅgatasutta

[¶38] “Mendicants, all those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? 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 this very life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”

> Pali: “Ye keci, bhikkhave, mayi niṭṭhaṁ gatā sabbe te diṭṭhisampannā. Tesaṁ diṭṭhisampannānaṁ pañcannaṁ idha niṭṭhā, pañcannaṁ idha vihāya niṭṭhā. Katamesaṁ pañcannaṁ idha niṭṭhā? Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā— imesaṁ pañcannaṁ idha niṭṭhā. Katamesaṁ pañcannaṁ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino— imesaṁ pañcannaṁ idha vihāya niṭṭhā. Ye keci, bhikkhave, mayi niṭṭhaṁ gatā, sabbe te diṭṭhisampannā. Tesaṁ diṭṭhisampannānaṁ imesaṁ pañcannaṁ idha niṭṭhā, imesaṁ pañcannaṁ idha vihāya niṭṭhā”ti.

[¶39] > Pali: Tatiyaṁ.

[¶40] AN 10.64 · Experiential Confidence

> Pali: AN 10.64 · Aveccappasannasutta

[¶41] “Mendicants, all those who have experiential confidence in me have entered the stream. Of those who have entered the stream, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? 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 this very life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have experiential confidence in me have entered the stream. Of those who have entered the stream, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.”

> Pali: “Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṁ sotāpannānaṁ pañcannaṁ idha niṭṭhā, pañcannaṁ idha vihāya niṭṭhā. Katamesaṁ pañcannaṁ idha niṭṭhā? Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā— imesaṁ pañcannaṁ idha niṭṭhā. Katamesaṁ pañcannaṁ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino— imesaṁ pañcannaṁ idha vihāya niṭṭhā. Ye keci, bhikkhave, mayi aveccappasannā sabbe te sotāpannā. Tesaṁ sotāpannānaṁ imesaṁ pañcannaṁ idha niṭṭhā, imesaṁ pañcannaṁ idha vihāya niṭṭhā”ti.

[¶42] > Pali: Catutthaṁ.

[¶43] AN 10.65 · Happiness (1st)

> Pali: AN 10.65 · Paṭhamasukhasutta

[¶44] At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta:

> Pali: Ekaṁ samayaṁ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṁ sāriputtaṁ etadavoca:

[¶45] “Reverend Sāriputta, what is happiness and what is suffering?”

> Pali: “Kiṁ nu kho, āvuso sāriputta, sukhaṁ, kiṁ dukkhan”ti?

[¶46] “Rebirth is suffering, reverend, no rebirth is happiness. When there is rebirth, you can expect this kind of suffering. Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you. When there is rebirth, this is the kind of suffering you can expect. When there is no rebirth, you can expect this kind of happiness. 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. When there is no rebirth, this is the kind of happiness you can expect.”

> Pali: “Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā. Abhinibbattiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ— sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo aggisamphasso daṇḍasamphasso satthasamphasso ñātīpi mittāpi saṅgamma samāgamma rosenti. Abhinibbattiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ. Anabhinibbattiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhaṁ— na sītaṁ na uṇhaṁ na jighacchā na pipāsā na uccāro na passāvo na aggisamphasso na daṇḍasamphasso na satthasamphasso ñātīpi mittāpi saṅgamma samāgamma na rosenti. Anabhinibbattiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhan”ti.

[¶47] > Pali: Pañcamaṁ.

[¶48] AN 10.66 · Happiness (2nd)

> Pali: AN 10.66 · Dutiyasukhasutta

[¶49] At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta:

> Pali: Ekaṁ samayaṁ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṁ sāriputtaṁ etadavoca:

[¶50] “Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?”

> Pali: “Kiṁ nu kho, āvuso, sāriputta, imasmiṁ dhammavinaye sukhaṁ, kiṁ dukkhan”ti?

[¶51] “Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness. When you’re dissatisfied, you can expect this kind of suffering. You find no happiness or pleasure while walking … standing … sitting … or lying down … or when in a village … a wilderness … at the root of a tree … an empty hut … the open air … or when among the mendicants. When you’re dissatisfied, this is the kind of suffering you can expect.

> Pali: “Anabhirati kho, āvuso, imasmiṁ dhammavinaye dukkhā, abhirati sukhā. Anabhiratiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ— gacchantopi sukhaṁ sātaṁ nādhigacchati, ṭhitopi … nisinnopi … sayānopi … gāmagatopi … araññagatopi … rukkhamūlagatopi … suññāgāragatopi … abbhokāsagatopi … bhikkhumajjhagatopi sukhaṁ sātaṁ nādhigacchati. Anabhiratiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ.

[¶52] When you’re satisfied, you can expect this kind of happiness. You find happiness or pleasure while walking … standing … sitting … or lying down … or when in a village … a wilderness … at the root of a tree … an empty hut … the open air … or when among the mendicants. When you’re satisfied, this is the kind of happiness you can expect.”

> Pali: Abhiratiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhaṁ— gacchantopi sukhaṁ sātaṁ adhigacchati, ṭhitopi … nisinnopi … sayānopi … gāmagatopi … araññagatopi … rukkhamūlagatopi … suññāgāragatopi … abbhokāsagatopi … bhikkhumajjhagatopi sukhaṁ sātaṁ adhigacchati. Abhiratiyā, āvuso, sati idaṁ sukhaṁ pāṭikaṅkhan”ti.

[¶53] > Pali: Chaṭṭhaṁ.

[¶54] AN 10.67 · At Naḷakapāna (1st)

> Pali: AN 10.67 · Paṭhamanaḷakapānasutta

[¶55] 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. There the Buddha stayed near Naḷakapāna in the grove of flame-of-the-forest trees. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent much 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:

> Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena naḷakapānaṁ nāma kosalānaṁ nigamo tadavasari. Tatra sudaṁ bhagavā naḷakapāne viharati palāsavane. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:

[¶56] “Sāriputta, the Saṅgha of monks is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”

> Pali: “Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṁ āyamissāmī”ti.

[¶57] “Yes, sir,” Sāriputta replied.

> Pali: “Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.

[¶58] 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—mindful and aware, and focused on the time of getting up. There Sāriputta addressed the monks: “Reverends, monks!”

> Pali: Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶59] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶60] “Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: “Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

[¶61] A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. An acrimonious individual is in decline. An individual with corrupt wishes is in decline. An individual with bad friends is in decline. An individual with wrong view is in decline.

> Pali: ‘Assaddho purisapuggalo’ti, āvuso, parihānametaṁ; ‘ahiriko purisapuggalo’ti, āvuso, parihānametaṁ; ‘anottappī purisapuggalo’ti, āvuso, parihānametaṁ; ‘kusīto purisapuggalo’ti, āvuso, parihānametaṁ; ‘duppañño purisapuggalo’ti, āvuso, parihānametaṁ; ‘kodhano purisapuggalo’ti, āvuso, parihānametaṁ; ‘upanāhī purisapuggalo’ti, āvuso, parihānametaṁ; ‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṁ; ‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṁ; ‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṁ.

[¶62] Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

> Pali: Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṁ atthi … paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

[¶63] A faithful individual doesn’t decline. An individual with a conscience doesn’t decline. A prudent individual doesn’t decline. An energetic individual doesn’t decline. A wise individual doesn’t decline. A loving individual doesn’t decline. A kind individual doesn’t decline. An individual with few desires doesn’t decline. An individual with good friends doesn’t decline. An individual with right view doesn’t decline.”

> Pali: ‘Saddho purisapuggalo’ti, āvuso, aparihānametaṁ; ‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṁ; ‘ottappī purisapuggalo’ti, āvuso, aparihānametaṁ; ‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṁ; ‘paññavā purisapuggalo’ti, āvuso, aparihānametaṁ; ‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṁ; ‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṁ; ‘appiccho purisapuggalo’ti, āvuso, aparihānametaṁ; ‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṁ; ‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānametan”ti.

[¶64] Then the Buddha got up and said to Venerable Sāriputta:

> Pali: Atha kho bhagavā paccuṭṭhāya āyasmantaṁ sāriputtaṁ āmantesi:

[¶65] “Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: “sādhu sādhu, sāriputta. Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā …pe… no vuddhi.

[¶66] A faithless individual is in decline. An individual with no conscience … imprudent … lazy … witless … irritable … acrimonious … with corrupt wishes … bad friends … An individual with wrong view is in decline.

> Pali: ‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṁ; ahiriko … anottappī … kusīto … duppañño … kodhano … upanāhī … pāpiccho … pāpamitto … ‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṁ.

[¶67] Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

> Pali: Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

[¶68] A faithful individual doesn’t decline. A conscientious individual … prudent … energetic … wise … loving … kind … with few desires … good friends … An individual with right view doesn’t decline.”

> Pali: ‘Saddho purisapuggalo’ti, sāriputta, aparihānametaṁ; hirīmā … ottappī … āraddhavīriyo … paññavā … akkodhano … anupanāhī … appiccho … kalyāṇamitto … ‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānametan”ti.

[¶69] > Pali: Sattamaṁ.

[¶70] AN 10.68 · At Naḷakapāna (2nd)

> Pali: AN 10.68 · Dutiyanaḷakapānasutta

[¶71] At one time the Buddha stayed near Naḷakapāna in the grove of flame-of-the-forest trees.

> Pali: Ekaṁ samayaṁ bhagavā naḷakapāne viharati palāsavane.

[¶72] Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent much 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, “Sāriputta, the Saṅgha of monks is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.”

> Pali: Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: “Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṁ āyamissāmī”ti.

[¶73] “Yes, sir,” Sāriputta replied.

> Pali: “Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.

[¶74] 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—mindful and aware, and focused on the time of getting up.

> Pali: Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā.

[¶75] There Sāriputta addressed the monks: “Reverends, monks!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶76] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶77] “Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: “Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi … sotāvadhānaṁ natthi … dhammadhāraṇā natthi … atthūpaparikkhā natthi … dhammānudhammappaṭipatti natthi … appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi … ottappaṁ natthi … vīriyaṁ natthi … paññā natthi … sotāvadhānaṁ natthi … dhammadhāraṇā natthi … atthūpaparikkhā natthi … dhammānudhammappaṭipatti natthi … appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

[¶78] Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi … sotāvadhānaṁ atthi … dhammadhāraṇā atthi … atthūpaparikkhā atthi … dhammānudhammappaṭipatti atthi … appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu …pe… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.

[¶79] Then the Buddha got up and said to Venerable Sāriputta:

> Pali: Atha kho bhagavā paccuṭṭhāya āyasmantaṁ sāriputtaṁ āmantesi:

[¶80] “Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith … and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

> Pali: “sādhu sādhu, sāriputta. Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi … ottappaṁ natthi … paññā natthi … vīriyaṁ natthi … sotāvadhānaṁ natthi … dhammadhāraṇā natthi … atthūpaparikkhā natthi … dhammānudhammappaṭipatti natthi … appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe… appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

[¶81] Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith … and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

> Pali: Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi … ottappaṁ atthi … vīriyaṁ atthi … paññā atthi … sotāvadhānaṁ atthi … dhammadhāraṇā atthi … atthūpaparikkhā atthi … dhammānudhammappaṭipatti atthi … appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu …pe… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.

[¶82] > Pali: Aṭṭhamaṁ.

## 12. Pairs · AN 10.69–10.70

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/12/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/12/#p-N

[¶0] AN 10.69 · Topics of Discussion (1st)

> Pali: AN 10.69 · Paṭhamakathāvatthusutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief 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; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vāti.

[¶2] Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat down on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

[¶3] And they told him what had happened.

> Pali: “Idha mayaṁ, bhante, pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā anekavihitaṁ tiracchānakathaṁ anuyuttā viharāma, seyyathidaṁ— rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā”ti.

[¶4] “Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to engage in these kinds of low talk.

> Pali: “Na kho panetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe anekavihitaṁ tiracchānakathaṁ anuyuttā vihareyyātha, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vāti.

[¶5] There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion.

> Pali: Dasayimāni, bhikkhave, kathāvatthūni. Katamāni dasa? Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti— imāni kho, bhikkhave, dasa kathāvatthūni.

[¶6] Mendicants, 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, let alone the wanderers of other religions.”

> Pali: Imesañce tumhe, bhikkhave, dasannaṁ kathāvatthūnaṁ upādāyupādāya kathaṁ katheyyātha, imesampi candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ tejasā tejaṁ pariyādiyeyyātha, ko pana vādo aññatitthiyānaṁ paribbājakānan”ti.

[¶7] > Pali: Navamaṁ.

[¶8] AN 10.70 · Topics of Discussion (2nd)

> Pali: AN 10.70 · Dutiyakathāvatthusutta

[¶9] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶10] Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief 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; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

> Pali: Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ— rājakathaṁ corakathaṁ mahāmattakathaṁ …pe… itibhavābhavakathaṁ iti vāti.

[¶11] “Mendicants, there are ten grounds for praise. What ten? It’s when a mendicant personally has few wishes, and speaks to the mendicants on having few wishes. This is a ground for praise.

> Pali: “Dasayimāni, bhikkhave, pāsaṁsāni ṭhānāni. Katamāni dasa? Idha, bhikkhave, bhikkhu attanā ca appiccho hoti, appicchakathañca bhikkhūnaṁ kattā hoti. ‘Appiccho bhikkhu appicchakathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶12] A mendicant personally is content, and speaks to the mendicants on contentment. This is a ground for praise.

> Pali: Attanā ca santuṭṭho hoti, santuṭṭhikathañca bhikkhūnaṁ kattā hoti. ‘Santuṭṭho bhikkhu santuṭṭhikathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶13] A mendicant personally is secluded, and speaks to the mendicants on seclusion. This is a ground for praise.

> Pali: Attanā ca pavivitto hoti, pavivekakathañca bhikkhūnaṁ kattā hoti. ‘Pavivitto bhikkhu pavivekakathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶14] A mendicant personally doesn’t mix closely with others, and speaks to the mendicants on not mixing closely with others. This is a ground for praise.

> Pali: Attanā ca asaṁsaṭṭho hoti, asaṁsaṭṭhakathañca bhikkhūnaṁ kattā hoti. ‘Asaṁsaṭṭho bhikkhu asaṁsaṭṭhakathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶15] A mendicant personally is energetic, and speaks to the mendicants on rousing energy. This is a ground for praise.

> Pali: Attanā ca āraddhavīriyo hoti, vīriyārambhakathañca bhikkhūnaṁ kattā hoti. ‘Āraddhavīriyo bhikkhu vīriyārambhakathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶16] A mendicant personally is accomplished in ethics, and speaks to the mendicants on being accomplished in ethics. This is a ground for praise.

> Pali: Attanā ca sīlasampanno hoti, sīlasampadākathañca bhikkhūnaṁ kattā hoti. ‘Sīlasampanno bhikkhu sīlasampadākathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶17] A mendicant personally is accomplished in immersion, and speaks to the mendicants on being accomplished in immersion. This is a ground for praise.

> Pali: Attanā ca samādhisampanno hoti, samādhisampadākathañca bhikkhūnaṁ kattā hoti. ‘Samādhisampanno bhikkhu samādhisampadākathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶18] A mendicant personally is accomplished in wisdom, and speaks to the mendicants on being accomplished in wisdom. This is a ground for praise.

> Pali: Attanā ca paññāsampanno hoti, paññāsampadākathañca bhikkhūnaṁ kattā hoti. ‘Paññāsampanno bhikkhu paññāsampadākathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶19] A mendicant personally is accomplished in freedom, and speaks to the mendicants on being accomplished in freedom. This is a ground for praise.

> Pali: Attanā ca vimuttisampanno hoti, vimuttisampadākathañca bhikkhūnaṁ kattā hoti. ‘Vimuttisampanno bhikkhu vimuttisampadākathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶20] A mendicant personally is accomplished in the knowledge and vision of freedom, and speaks to the mendicants on being accomplished in the knowledge and vision of freedom. This is a ground for praise.

> Pali: Attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā hoti. ‘Vimuttiñāṇadassanasampanno bhikkhu vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā’ti pāsaṁsametaṁ ṭhānaṁ.

[¶21] These are the ten grounds for praise.”

> Pali: Imāni kho, bhikkhave, dasa pāsaṁsāni ṭhānānī”ti.

[¶22] > Pali: Dasamaṁ.

[¶23] > Pali: Yamakavaggo dutiyo.

[¶24] > Pali: Tassuddānaṁ

[¶25] > Pali: Avijjā taṇhā niṭṭhā ca,
avecca dve sukhāni ca;
Naḷakapāne dve vuttā,
kathāvatthūpare duveti.

## 13. If You Want · AN 10.71–10.76

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/13/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/13/#p-N

[¶0] AN 10.71 · One Might Wish

> Pali: AN 10.71 · Ākaṅkhasutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

> Pali: “Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.

[¶4] A mendicant 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 absorption, be endowed with discernment, and frequent empty huts.

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṁ piyo cassaṁ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ.

[¶5] A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ.

[¶6] A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘yesāhaṁ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ tesaṁ te kārā mahapphalā assu mahānisaṁsā’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶7] A mendicant 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 …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘ye me petā ñātī sālohitā kālaṅkatā pasannacittā anussaranti tesaṁ taṁ mahapphalaṁ assa mahānisaṁsan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶8] A mendicant might wish: ‘May I be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘santuṭṭho assaṁ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶9] A mendicant 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 …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṁ sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶10] A mendicant 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 …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṁ, na ca maṁ aratirati saheyya, uppannaṁ aratiratiṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶11] A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arise.’ So let them fulfill their precepts …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṁ, na ca maṁ bhayabheravo saheyya, uppannaṁ bhayabheravaṁ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶12] A mendicant might wish: ‘May I get the four absorptions—blissful meditations in this life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.

[¶13] A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

> Pali: Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṁ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṁ.

[¶14] ‘Live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ That’s what I said, and this is why I said it.”

> Pali: ‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] AN 10.72 · Thorns

> Pali: AN 10.72 · Kaṇṭakasutta

[¶17] 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. They included the venerables Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, Kaṭissaṅga, and other well-known senior disciples.

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ— āyasmatā ca cālena, āyasmatā ca upacālena, āyasmatā ca kukkuṭena, āyasmatā ca kaḷimbhena, āyasmatā ca nikaṭena, āyasmatā ca kaṭissahena; aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.

[¶18] 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 colossal racket. Then those venerables thought:

> Pali: Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṁ ajjhogāhanti bhagavantaṁ dassanāya. Atha kho tesaṁ āyasmantānaṁ etadahosi:

[¶19] “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 colossal racket. But the Buddha has said that sound is a thorn to absorption. Let’s go to the Gosiṅga Sal Wood. There we can meditate comfortably, free of noise and crowds.” Then those venerables went to the Gosiṅga Sal Wood, where they meditated comfortably, free of noise and crowds.

> Pali: “ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṁ ajjhogāhanti bhagavantaṁ dassanāya. Saddakaṇṭakā kho pana jhānā vuttā bhagavatā. Yannūna mayaṁ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma. Tattha mayaṁ appasaddā appākiṇṇā phāsuṁ vihareyyāmā”ti. Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṁsu; tattha te āyasmanto appasaddā appākiṇṇā phāsuṁ viharanti.

[¶20] Then the Buddha said to the mendicants:

> Pali: Atha kho bhagavā bhikkhū āmantesi:

[¶21] “Mendicants, where are Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, and Kaṭissaṅga? Where have these senior disciples gone?”

> Pali: “kahaṁ nu kho, bhikkhave, cālo, kahaṁ upacālo, kahaṁ kukkuṭo, kahaṁ kaḷimbho, kahaṁ nikaṭo, kahaṁ kaṭissaho; kahaṁ nu kho te, bhikkhave, therā sāvakā gatā”ti?

[¶22] And the mendicants told him what had happened.

> Pali: “Idha, bhante, tesaṁ āyasmantānaṁ etadahosi: ‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṁ ajjhogāhanti bhagavantaṁ dassanāya saddakaṇṭakā kho pana jhānā vuttā bhagavatā yannūna mayaṁ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma tattha mayaṁ appasaddā appākiṇṇā phāsuṁ vihareyyāmā’ti. Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṁsu. Tattha te āyasmanto appasaddā appākiṇṇā phāsuṁ viharantī”ti.

[¶23] “Good, good, mendicants! It’s just as those great disciples have so rightly explained. I have said that sound is a thorn to absorption.

> Pali: “Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṁ, saddakaṇṭakā hi, bhikkhave, jhānā vuttā mayā.

[¶24] Mendicants, there are these ten thorns. What ten? Relishing company is a thorn for someone who loves seclusion. Focusing on the feature of beauty is a thorn for someone pursuing the meditation on the feature of ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to chastity. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns.

> Pali: Dasayime, bhikkhave, kaṇṭakā. Katame dasa? Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṁ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṁ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.

[¶25] Mendicants, live free of thorns! Live rid of thorns! Mendicants, live free of thorns and rid of thorns! The perfected ones live free of thorns, rid of thorns, free and rid of thorns.”

> Pali: Akaṇṭakā, bhikkhave, viharatha. Nikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakanikkaṇṭakā, bhikkhave, viharatha. Akaṇṭakā, bhikkhave, arahanto; nikkaṇṭakā, bhikkhave, arahanto; akaṇṭakanikkaṇṭakā, bhikkhave, arahanto”ti.

[¶26] > Pali: Dutiyaṁ.

[¶27] AN 10.73 · Likable

> Pali: AN 10.73 · Iṭṭhadhammasutta

[¶28] “Mendicants, these ten likable, desirable, and agreeable things are rare in the world. What ten? Wealth, beauty, health, ethical conduct, the spiritual life, friends, learning, wisdom, good qualities, and heaven are likable, desirable, and agreeable things that are rare in the world.

> Pali: “Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. Katame dasa? Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṁ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṁ; ārogyaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; sīlaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; brahmacariyaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; mittā iṭṭhā kantā manāpā dullabhā lokasmiṁ; bāhusaccaṁ iṭṭhaṁ kantaṁ manāpaṁ dullabhaṁ lokasmiṁ; paññā iṭṭhā kantā manāpā dullabhā lokasmiṁ; dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṁ.

[¶29] Ten things are roadblocks for these ten likable, desirable, and agreeable things that are rare in the world. Sloth and lack of initiative are a roadblock for wealth. Lack of adornment and decoration are a roadblock for beauty. Unsuitable activity is a roadblock for health. Bad friendship is a roadblock for ethical conduct. Lack of sense restraint is a roadblock for the spiritual life. Dishonesty is a roadblock for friends. Not rehearsing is a roadblock for learning. Not wanting to listen and ask questions are roadblocks for wisdom. Lack of commitment and reviewing are roadblocks for good qualities. Wrong practice hinders heaven. These ten things are roadblocks for these ten likable, desirable, and agreeable things that are rare in the world.

> Pali: Imesaṁ kho, bhikkhave, dasannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ dasa dhammā paripanthā— ālasyaṁ anuṭṭhānaṁ bhogānaṁ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṁ paripantho, indriyaasaṁvaro brahmacariyassa paripantho, visaṁvādanā mittānaṁ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṁ paripantho, micchāpaṭipatti saggānaṁ paripantho. Imesaṁ kho, bhikkhave, dasannaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime dasa dhammā paripanthā.

[¶30] Ten things nourish these ten likable, desirable, and agreeable things that are rare in the world. 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. Rehearsing nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven. These ten things nourish these ten likable, desirable, and agreeable things that are rare in the world.”

> Pali: Imesaṁ kho, bhikkhave, dasannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ dasa dhammā āhārā— uṭṭhānaṁ anālasyaṁ bhogānaṁ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṁ āhāro, indriyasaṁvaro brahmacariyassa āhāro, avisaṁvādanā mittānaṁ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṁ āhāro, sammāpaṭipatti saggānaṁ āhāro. Imesaṁ kho, bhikkhave, dasannaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime dasa dhammā āhārā”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] AN 10.74 · Growth

> Pali: AN 10.74 · Vaḍḍhisutta

[¶33] “Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. What ten? 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. A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.

> Pali: “Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa. Katamehi dasahi? Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati— imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.

[¶34] Someone who grows in money and grain,
in wives, children, and livestock,
is wealthy, famous, and respected
by relatives and friends, and even by royals.

> Pali: Dhanena dhaññena ca yodha vaḍḍhati,
Puttehi dārehi catuppadehi ca;
Sa bhogavā hoti yasassi pūjito,
Ñātīhi mittehi athopi rājubhi.

[¶35] When someone grows in faith and ethics,
wisdom, and both generosity and learning—
a good man such as he sees clearly,
and in this very life he grows in both ways.”

> Pali: Saddhāya sīlena ca yodha vaḍḍhati,
Paññāya cāgena sutena cūbhayaṁ;
So tādiso sappuriso vicakkhaṇo,
Diṭṭheva dhamme ubhayena vaḍḍhatī”ti.

[¶36] > Pali: Catutthaṁ.

[¶37] AN 10.75 · With Migasālā

> Pali: AN 10.75 · Migasālāsutta

[¶38] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 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 down on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca:

[¶39] “Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was chaste, set apart, refraining from the vulgar act of sex. When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods. But my uncle Isidatta was not chaste; he lived content with his wife. When he passed away the Buddha declared that, since he too was a once-returner, he was reborn in the host of joyful gods.

> Pali: “Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.

[¶40] How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”

> Pali: Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?

[¶41] “You’re right, sister, but that’s how the Buddha declared it.”

> Pali: “Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti.

[¶42] Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

> Pali: Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶43] > Pali: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca:

[¶44] > Pali: ‘Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṁ kāyaṁ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato—sakadāgāmī satto tusitaṁ kāyaṁ upapannoti.

[¶45] > Pali: Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: ‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’”ti.

[¶46] “Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons?

> Pali: “Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe?

[¶47] These ten individuals are found in the world. What ten? Take a certain individual who is unethical. And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Dasayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame dasa? Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

[¶48] Take a certain individual who is unethical. But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

[¶49] Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

> Pali: Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.

[¶50] In this case, the individual who is unethical, but truly understands the freedom of heart … and has listened and learned and penetrated theoretically and found at least temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on people.

> Pali: Tatrānanda, yvāyaṁ puggalo dussīlo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. Tadantaraṁ ko jāneyya, aññatra tathāgatena. Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha, mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.

[¶51] Take a certain individual who is ethical. But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

[¶52] Take a certain individual who is ethical. And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

[¶53] Judgmental people compare them … I, or someone like me, may pass judgment on individuals.

> Pali: Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.

[¶54] Take a certain individual who is very lustful. And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

[¶55] Take a certain individual who is very lustful. But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

[¶56] Judgmental people compare them … I, or someone like me, may pass judgment on individuals.

> Pali: Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.

[¶57] Take a certain individual who is irritable. And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

[¶58] Take a certain individual who is irritable. But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

[¶59] Judgmental people compare them … I, or someone like me, may pass judgment on individuals.

> Pali: Tatrānanda, pamāṇikā pamiṇanti …pe… ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.

[¶60] Take a certain individual who is restless. And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

> Pali: Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati. Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

[¶61] Take a certain individual who is restless. But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

> Pali: Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati. Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

[¶62] Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

> Pali: Tatrānanda, pamāṇikā pamiṇanti: ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya.

[¶63] In this case, the individual who is restless, but truly understands the freedom of heart … and has listened and learned and penetrated theoretically and found at least temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

> Pali: Tatrānanda, yvāyaṁ puggalo uddhato hoti tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. Tadantaraṁ ko jāneyya aññatra tathāgatena. Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṁ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso.

[¶64] Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These ten individuals are found in the world.

> Pali: Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe. Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ.

[¶65] If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

> Pali: Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti.

[¶66] > Pali: Pañcamaṁ.

[¶67] AN 10.76 · Three Things

> Pali: AN 10.76 · Tayodhammasutta

[¶68] “Mendicants, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. What three? Rebirth, old age, and death. 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 teaching and training proclaimed by the Realized One would not shine in the world. But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and the teaching and training proclaimed by the Realized One shines in the world.

> Pali: “Tayome, bhikkhave, dhammā loke na saṁvijjeyyuṁ, na tathāgato loke uppajjeyya arahaṁ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Katame tayo? Jāti ca, jarā ca, maraṇañca— ime kho, bhikkhave, tayo dhammā loke na saṁvijjeyyuṁ, na tathāgato loke uppajjeyya arahaṁ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṁvijjanti tasmā tathāgato loke uppajjati arahaṁ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.

[¶69] Without giving up three things you can’t give up rebirth, old age, and death. What three? Greed, hate, and delusion. Without giving up these three things you can’t give up rebirth, old age, and death.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. Katame tayo? Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ.

[¶70] Without giving up three things you can’t give up greed, hate, and delusion. What three? Substantialist view, doubt, and misapprehension of precepts and observances. Without giving up these three things you can’t give up greed, hate, and delusion.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. Katame tayo? Sakkāyadiṭṭhiṁ appahāya, vicikicchaṁ appahāya, sīlabbataparāmāsaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ.

[¶71] Without giving up three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. What three? Irrational application of mind, following a wrong path, and mental sluggishness. Without giving up these three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. Katame tayo? Ayonisomanasikāraṁ appahāya, kummaggasevanaṁ appahāya, cetaso līnattaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ.

[¶72] Without giving up three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and scattered mind. Without giving up these three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. Katame tayo? Muṭṭhassaccaṁ appahāya, asampajaññaṁ appahāya, cetaso vikkhepaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.

[¶73] Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. Katame tayo? Ariyānaṁ adassanakamyataṁ appahāya, ariyadhammassa asotukamyataṁ appahāya, upārambhacittataṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.

[¶74] Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. Katame tayo? Uddhaccaṁ appahāya, asaṁvaraṁ appahāya, dussilyaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.

[¶75] Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. Katame tayo? Assaddhiyaṁ appahāya, avadaññutaṁ appahāya, kosajjaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ.

[¶76] Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. Katame tayo? Anādariyaṁ appahāya, dovacassataṁ appahāya, pāpamittataṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ.

[¶77] Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends.

> Pali: Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. Katame tayo? Ahirikaṁ appahāya, anottappaṁ appahāya, pamādaṁ appahāya— ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ.

[¶78] Mendicants, someone who lacks conscience and prudence is negligent. When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends. When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness. When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct. When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. When your mind is sluggish you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. When you have doubts you can’t give up greed, hate, and delusion. Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death.

> Pali: Ahirikoyaṁ, bhikkhave, anottāpī pamatto hoti. So pamatto samāno abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. So pāpamitto samāno abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. So kusīto samāno abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. So dussīlo samāno abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. So upārambhacitto samāno abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. So vikkhittacitto samāno abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. So līnacitto samāno abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. So vicikiccho samāno abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. So rāgaṁ appahāya dosaṁ appahāya mohaṁ appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ.

[¶79] After giving up three things you can give up rebirth, old age, and death. What three? Greed, hate, and delusion. After giving up these three things you can give up rebirth, old age, and death.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. Katame tayo? Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ.

[¶80] After giving up three things you can give up greed, hate, and delusion. What three? Substantialist view, doubt, and misapprehension of precepts and observances. After giving up these three things you can give up greed, hate, and delusion.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. Katame tayo? Sakkāyadiṭṭhiṁ pahāya, vicikicchaṁ pahāya, sīlabbataparāmāsaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ.

[¶81] After giving up three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. What three? Irrational application of mind, following a wrong path, and mental sluggishness. After giving up these three things you can give up substantialist view, doubt, and misapprehension of precepts and observances.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. Katame tayo? Ayonisomanasikāraṁ pahāya, kummaggasevanaṁ pahāya, cetaso līnattaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ.

[¶82] After giving up three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and a scattered mind. After giving up these three things you can give up irrational application of mind, following a wrong path, and mental sluggishness.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. Katame tayo? Muṭṭhassaccaṁ pahāya, asampajaññaṁ pahāya, cetaso vikkhepaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.

[¶83] After giving up three things you can give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. After giving up these three things you can give up unmindfulness, lack of situational awareness, and scattered mind.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. Katame tayo? Ariyānaṁ adassanakamyataṁ pahāya, ariyadhammassa asotukamyataṁ pahāya, upārambhacittataṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ.

[¶84] After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. Katame tayo? Uddhaccaṁ pahāya, asaṁvaraṁ pahāya, dussilyaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ.

[¶85] After giving up three things you can give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. Katame tayo? Assaddhiyaṁ pahāya, avadaññutaṁ pahāya, kosajjaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ.

[¶86] After giving up three things you can give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. After giving up these three things you can give up faithlessness, uncharitableness, and laziness.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. Katame tayo? Anādariyaṁ pahāya, dovacassataṁ pahāya, pāpamittataṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ.

[¶87] After giving up three things you can give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. After giving up these three things you can give up disregard, being hard to admonish, and having bad friends.

> Pali: Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. Katame tayo? Ahirikaṁ pahāya, anottappaṁ pahāya, pamādaṁ pahāya— ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ.

[¶88] Mendicants, someone who has conscience and prudence is diligent. When you’re diligent you can give up disregard, being hard to admonish, and having bad friends. When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness. When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct. When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness. When your mind isn’t sluggish you can give up substantialist view, doubt, and misapprehension of precepts and observances. When you have no doubts you can give up greed, hate, and delusion. After giving up greed, hate, and delusion you can give up rebirth, old age, and death.”

> Pali: Hirīmāyaṁ, bhikkhave, ottāpī appamatto hoti. So appamatto samāno bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. So kalyāṇamitto samāno bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. So āraddhavīriyo samāno bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. So sīlavā samāno bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. So anupārambhacitto samāno bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. So avikkhittacitto samāno bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. So alīnacitto samāno bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. So avicikiccho samāno bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. So rāgaṁ pahāya dosaṁ pahāya mohaṁ pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātun”ti.

[¶89] > Pali: Chaṭṭhaṁ.

## 14. If You Want · AN 10.77–10.80

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/14/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/14/#p-N

[¶0] AN 10.77 · A Crow

> Pali: AN 10.77 · Kākasutta

[¶1] “Mendicants, a crow possesses ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A crow possesses these ten bad qualities. In the same way, a bad mendicant possesses these ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A bad mendicant possesses these ten bad qualities.”

> Pali: “Dasahi, bhikkhave, asaddhammehi samannāgato kāko. Katamehi dasahi? Dhaṁsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca— imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko. Evamevaṁ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu. Katamehi dasahi? Dhaṁsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca— imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū”ti.

[¶2] > Pali: Sattamaṁ.

[¶3] AN 10.78 · Jains

> Pali: AN 10.78 · Nigaṇṭhasutta

[¶4] “Mendicants, Jain ascetics possess ten bad qualities. What ten? They’re faithless and unethical, without conscience or prudence, and devoted to untrue persons. They glorify themselves and put others down. They’re attached to their own views, holding them tight, and refusing to let go. They’re deceptive, with corrupt wishes and bad friends. Jain ascetics possess these ten bad qualities.”

> Pali: “Dasahi, bhikkhave, asaddhammehi samannāgatā nigaṇṭhā. Katamehi dasahi? Assaddhā, bhikkhave, nigaṇṭhā; dussīlā, bhikkhave, nigaṇṭhā; ahirikā, bhikkhave, nigaṇṭhā; anottappino, bhikkhave, nigaṇṭhā; asappurisasambhattino, bhikkhave, nigaṇṭhā; attukkaṁsakaparavambhakā, bhikkhave, nigaṇṭhā; sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā; kuhakā, bhikkhave, nigaṇṭhā; pāpicchā, bhikkhave, nigaṇṭhā; pāpamittā, bhikkhave, nigaṇṭhā— imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā”ti.

[¶5] > Pali: Aṭṭhamaṁ.

[¶6] AN 10.79 · Grounds for Resentment

> Pali: AN 10.79 · Āghātavatthusutta

[¶7] “Mendicants, there are ten grounds for resentment. What ten? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. You get angry for no reason. These are the ten grounds for resentment.”

> Pali: “Dasayimāni, bhikkhave, āghātavatthūni. Katamāni dasa? ‘Anatthaṁ me acarī’ti āghātaṁ bandhati; ‘anatthaṁ me caratī’ti āghātaṁ bandhati; ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; ‘piyassa me manāpassa anatthaṁ acarī’ti …pe… ‘anatthaṁ caratī’ti …pe… ‘anatthaṁ carissatī’ti āghātaṁ bandhati, ‘appiyassa me amanāpassa atthaṁ acarī’ti …pe… ‘atthaṁ caratī’ti …pe… ‘atthaṁ carissatī’ti āghātaṁ bandhati; aṭṭhāne ca kuppati— imāni kho, bhikkhave, dasa āghātavatthūnī”ti.

[¶8] > Pali: Navamaṁ.

[¶9] AN 10.80 · Getting Rid of Resentment

> Pali: AN 10.80 · Āghātapaṭivinayasutta

[¶10] “Mendicants, there are these ten ways to get rid of resentment. What ten? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ ‘They will harm someone I love …’ … They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. And you don’t get angry for no reason. These are the ten ways of getting rid of resentment.”

> Pali: “Dasayime, bhikkhave, āghātapaṭivinayā. Katame dasa? ‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti, ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti, ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti, piyassa me manāpassa anatthaṁ acari …pe… carati …pe… carissati, taṁ kutettha labbhāti āghātaṁ paṭivineti, appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissati, taṁ kutettha labbhāti āghātaṁ paṭivineti, aṭṭhāne ca na kuppati— ime kho, bhikkhave, dasa āghātapaṭivinayā”ti.

[¶11] > Pali: Dasamaṁ.

[¶12] > Pali: Ākaṅkhavaggo tatiyo.

[¶13] > Pali: Tassuddānaṁ

[¶14] > Pali: Ākaṅkho kaṇṭako iṭṭhā,
vaḍḍhi ca migasālāya;
Tayo dhammā ca kāko ca,
nigaṇṭhā dve ca āghātāti.

## 15. Senior Mendicants · AN 10.81–10.86

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/15/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/15/#p-N

[¶0] AN 10.81 · With Bāhuna

> Pali: AN 10.81 · Vāhanasutta

[¶1] At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vāhano bhagavantaṁ etadavoca:

[¶2] “Sir, how many things has the Realized One escaped from, so that he lives detached, liberated, with mind free of boundaries?”

> Pali: “katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharatī”ti?

[¶3] “Bāhuna, the Realized One has escaped from ten things, so that he lives detached, liberated, with mind free of boundaries. What ten? Form … feeling … perception … choices … consciousness … rebirth … old age … death … suffering … defilements … 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. In the same way, the Realized One has escaped from ten things, so that he lives detached, liberated, with mind free of boundaries.”

> Pali: “Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharati. Katamehi dasahi? Rūpena kho, vāhana, tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharati, vedanāya kho, vāhana …pe… saññāya kho, vāhana … saṅkhārehi kho, vāhana … viññāṇena kho, vāhana … jātiyā kho, vāhana … jarāya kho, vāhana … maraṇena kho, vāhana … dukkhehi kho, vāhana … kilesehi kho, vāhana, tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharati. Seyyathāpi, vāhana, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā paccuggamma ṭhitaṁ anupalittaṁ udakena; evamevaṁ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṁyutto vippamutto vimariyādīkatena cetasā viharatī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 10.82 · With Ānanda

> Pali: AN 10.82 · Ānandasutta

[¶6] Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

[¶7] “Ānanda, it is quite impossible for a faithless mendicant to achieve growth, improvement, or maturity in this teaching and training.

> Pali: “So vatānanda, bhikkhu ‘assaddho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶8] It is quite impossible for a mendicant who is unethical …

> Pali: So vatānanda, bhikkhu ‘dussīlo samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶9] unlearned …

> Pali: So vatānanda, bhikkhu ‘appassuto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶10] hard to admonish …

> Pali: So vatānanda, bhikkhu ‘dubbaco samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶11] with bad friends …

> Pali: So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶12] lazy …

> Pali: So vatānanda, bhikkhu ‘kusīto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶13] unmindful …

> Pali: So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶14] lacking contentment …

> Pali: So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶15] of corrupt wishes …

> Pali: So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶16] of wrong view to achieve growth, improvement, or maturity in this teaching and training.

> Pali: So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶17] It is quite impossible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.

> Pali: So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati.

[¶18] It is quite possible for a faithful mendicant to achieve growth, improvement, or maturity in this teaching and training.

> Pali: So vatānanda, bhikkhu ‘saddho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶19] It is quite possible for a mendicant who is ethical …

> Pali: So vatānanda, bhikkhu ‘sīlavā samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶20] a learned memorizer …

> Pali: So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶21] easy to admonish …

> Pali: So vatānanda, bhikkhu ‘suvaco samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶22] with good friends …

> Pali: So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶23] energetic …

> Pali: So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶24] mindful …

> Pali: So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶25] contented …

> Pali: So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶26] of few desires …

> Pali: So vatānanda, bhikkhu ‘appiccho samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶27] of right view to achieve growth, improvement, or maturity in this teaching and training.

> Pali: So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjati.

[¶28] It is quite possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.”

> Pali: So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.

[¶29] > Pali: Dutiyaṁ.

[¶30] AN 10.83 · With Puṇṇiya

> Pali: AN 10.83 · Puṇṇiyasutta

[¶31] Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā puṇṇiyo bhagavantaṁ etadavoca:

[¶32] “Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

> Pali: “ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṁ dhammadesanā paṭibhāti appekadā nappaṭibhātī”ti?

[¶33] “Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.

> Pali: “Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṁ dhammadesanā paṭibhāti. Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṁ tathāgataṁ dhammadesanā paṭibhāti.

[¶34] When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t actively listen to the teaching … they actively listen to the teaching, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t examine the meaning of the teachings they’ve remembered … they examine the meaning of the teachings they’ve remembered, but, not having understood the meaning and the teaching, they don’t practice in line with the principle of the teaching … they practice in line with the teaching, but they’re not a good speaker and do not enunciate well. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker who enunciates well, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.

> Pali: Saddho ca, puṇṇiya, bhikkhu hoti upasaṅkamitā ca, no ca payirupāsitā …pe… payirupāsitā ca, no ca paripucchitā … paripucchitā ca, no ca ohitasoto dhammaṁ suṇāti … ohitasoto ca dhammaṁ suṇāti, no ca sutvā dhammaṁ dhāreti … sutvā ca dhammaṁ dhāreti, no ca dhātānaṁ dhammānaṁ atthaṁ upaparikkhati … dhātānañca dhammānaṁ atthaṁ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti … atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā … kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ, neva tāva tathāgataṁ dhammadesanā paṭibhāti.

[¶35] But when a mendicant has faith, approaches, pays homage, asks questions, actively listens to the teachings, remembers the teachings, examines the meaning, practices in line with the principle of the teaching, has a good voice, and encourages their spiritual companions, the Realized One feels inspired to teach. When someone possesses these ten qualities, the Realized One feels totally inspired to teach.”

> Pali: Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṁ suṇāti, sutvā ca dhammaṁ dhāreti, dhātānañca dhammānaṁ atthaṁ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ— evaṁ tathāgataṁ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya, dasahi dhammehi samannāgatā ekantapaṭibhānā tathāgataṁ dhammadesanā hotī”ti.

[¶36] > Pali: Tatiyaṁ.

[¶37] AN 10.84 · Declaration

> Pali: AN 10.84 · Byākaraṇasutta

[¶38] There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶39] “Reverend,” they replied. Venerable Mahāmoggallāna said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca:

[¶40] “Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who is a meditator skilled in attainments, in the minds of others, and in encompassing another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

> Pali: “Idhāvuso, bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.

[¶41] The Realized One or one of his disciples encompasses their mind and investigates: ‘Why does this venerable declare enlightenment, saying:

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: ‘kiṁ nu kho ayamāyasmā aññaṁ byākaroti—

[¶42] “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place’”?’

> Pali: khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti?

[¶43] They understand:

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti:

[¶44] ‘This venerable gets irritable, and often lives with a heart full of anger. But being full of anger means decline in the teaching and training proclaimed by the Realized One.

> Pali: ‘Kodhano kho ayamāyasmā; kodhapariyuṭṭhitena cetasā bahulaṁ viharati. Kodhapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶45] This venerable is acrimonious …

> Pali: Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṁ viharati. Upanāhapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶46] prone to disdain …

> Pali: Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṁ viharati. Makkhapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶47] contemptuous …

> Pali: Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṁ viharati. Paḷāsapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶48] jealous …

> Pali: Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṁ viharati. Issāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶49] stingy …

> Pali: Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṁ viharati. Maccherapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶50] devious …

> Pali: Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṁ viharati. Sāṭheyyapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶51] deceitful …

> Pali: Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṁ viharati. Māyāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶52] This venerable has corrupt wishes, and often lives with a heart full of desire. But being full of desire means decline in the teaching and training proclaimed by the Realized One.

> Pali: Pāpiccho kho pana ayamāyasmā; icchāpariyuṭṭhitena cetasā bahulaṁ viharati. Icchāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶53] When there is still more to be done, this venerable stopped half-way after achieving some trifling distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.’

> Pali: Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṁ āpanno. Antarā vosānagamanaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ’.

[¶54] It is quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.”

> Pali: So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.

[¶55] > Pali: Catutthaṁ.

[¶56] AN 10.85 · A Boaster

> Pali: AN 10.85 · Katthīsutta

[¶57] At one time Venerable Mahācunda was staying in the land of the Cetīs at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!”

> Pali: Ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sahajātiyaṁ. Tatra kho āyasmā mahācundo bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶58] “Reverend,” they replied. Venerable Mahācunda said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṁ. Āyasmā mahācundo etadavoca:

[¶59] “Take a mendicant who boasts and brags about their achievements: ‘I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. 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.’

> Pali: “Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu: ‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.

[¶60] They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in encompassing another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.

[¶61] The Realized One or one of his disciples encompasses their mind and investigates: ‘Why does this venerable boast and brag about their achievements, saying, “I enter and emerge from the first absorption … and the cessation of perception and feeling.”’

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: ‘kiṁ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu— ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi …pe… ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.

[¶62] They understand, ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One.

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: ‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā. Dussilyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶63] This venerable is unfaithful, and lack of faith means decline …

> Pali: Assaddho kho pana ayamāyasmā; assaddhiyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶64] This venerable is unlearned and unpracticed, and lack of learning means decline …

> Pali: Appassuto kho pana ayamāyasmā anācāro; appasaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶65] This venerable is hard to admonish, and being hard to admonish means decline …

> Pali: Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶66] This venerable has bad friends, and bad friends mean decline …

> Pali: Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶67] This venerable is lazy, and laziness means decline …

> Pali: Kusīto kho pana ayamāyasmā; kosajjaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶68] This venerable is unmindful, and unmindfulness means decline …

> Pali: Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶69] This venerable is deceptive, and deceitfulness means decline …

> Pali: Kuhako kho pana ayamāyasmā; kohaññaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶70] This venerable is burdensome, and being burdensome means decline …

> Pali: Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶71] This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’

> Pali: Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ’.

[¶72] Suppose one friend was to say to another: ‘My dear, when you need money for some payment, just ask me and I’ll give it.’ Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear. Give me some.’ They’d say: ‘Well then, my dear, dig here.’ So they dig there, but don’t find anything. They’d say: ‘You lied to me, my dear, you spoke hollow words when you told me to dig here.’ They’d say: ‘My dear, I didn’t lie or speak hollow words. Well then, dig here.’ So they dig there as well, but don’t find anything. They’d say: ‘You lied to me, my dear, you spoke hollow words when you said dig here.’ They’d say: ‘My dear, I didn’t lie or speak hollow words. Well then, dig here.’ So they dig there as well, but don’t find anything. They’d say: ‘You lied to me, my dear, you spoke hollow words when you said dig here.’ They’d say: ‘My dear, I didn’t lie or speak hollow words. But I had gone mad, I was out of my mind.’

> Pali: Seyyathāpi, āvuso, sahāyako sahāyakaṁ evaṁ vadeyya: ‘yadā te, samma, dhanena dhanakaraṇīyaṁ assa, yāceyyāsi maṁ dhanaṁ. Dassāmi te dhanan’ti. So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṁ evaṁ vadeyya: ‘attho me, samma, dhanena. Dehi me dhanan’ti. So evaṁ vadeyya: ‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya. So evaṁ vadeyya: ‘alikaṁ maṁ, samma, avaca; tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. So evaṁ vadeyya: ‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṁ vadeyya: ‘alikaṁ maṁ, samma, avaca, tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. So evaṁ vadeyya: ‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṁ vadeyya: ‘alikaṁ maṁ, samma, avaca, tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. So evaṁ vadeyya: ‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Api ca ahameva ummādaṁ pāpuṇiṁ cetaso vipariyāyan’ti.

[¶73] In the same way, take a mendicant who boasts and brags about their achievements: ‘I enter and emerge from the first absorption … and the cessation of perception and feeling.’

> Pali: Evamevaṁ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu: ‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.

[¶74] They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples … Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.

[¶75] The Realized One or one of his disciples encompasses their mind and investigates: ‘Why does this venerable boast and brag about their achievements, saying, “I enter and emerge from the first absorption … and the cessation of perception and feeling.”’

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: ‘kiṁ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu— ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi …pe… ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.

[¶76] They understand, ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One.

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti: ‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā; dussilyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶77] This venerable is unfaithful …

> Pali: Assaddho kho pana ayamāyasmā; assaddhiyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶78] unlearned and unpracticed …

> Pali: Appassuto kho pana ayamāyasmā anācāro; appasaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶79] hard to admonish …

> Pali: Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶80] with bad friends …

> Pali: Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶81] lazy …

> Pali: Kusīto kho pana ayamāyasmā; kosajjaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶82] unmindful …

> Pali: Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶83] deceptive …

> Pali: Kuhako kho pana ayamāyasmā; kohaññaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶84] burdensome …

> Pali: Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶85] This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’

> Pali: Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ’.

[¶86] It is quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.”

> Pali: So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.

[¶87] > Pali: Pañcamaṁ.

[¶88] AN 10.86 · Overestimation

> Pali: AN 10.86 · Adhimānasutta

[¶89] At one time Venerable Mahākassapa was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. There he addressed the mendicants: “Reverends, mendicants!”

> Pali: Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā mahākassapo bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶90] “Reverend,” they replied. Venerable Mahākassapa said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato mahākassapassa paccassosuṁ. Āyasmā mahākassapo etadavoca:

[¶91] “Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in encompassing another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

> Pali: “Idhāvuso, bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati.

[¶92] The Realized One or one of his disciples encompasses their mind and investigates: ‘Why does this venerable declare enlightenment, saying, “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place’”?’

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: ‘kiṁ nu kho ayamāyasmā aññaṁ byākaroti— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

[¶93] They understand, ‘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. And they declare enlightenment out of overestimation:

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: ‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṁ byākaroti—

[¶94] “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’

> Pali: khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

[¶95] The Realized One or one of his disciples encompasses their mind and investigates: ‘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? And why do they declare enlightenment out of overestimation:

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: ‘kiṁ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṁ byākaroti—

[¶96] “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’

> Pali: khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

[¶97] They understand, ‘This venerable is very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. Therefore this venerable overestimates themselves and takes that to be the truth. …’

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: ‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṁ byākaroti— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

[¶98] They understand, ‘This venerable is covetous, and often lives with a heart full of covetousness. But being full of covetousness means decline in the teaching and training proclaimed by the Realized One.

> Pali: Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: ‘Abhijjhālu kho pana ayamāyasmā; abhijjhāpariyuṭṭhitena cetasā bahulaṁ viharati. Abhijjhāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶99] This venerable has ill will …

> Pali: Byāpanno kho pana ayamāyasmā; byāpādapariyuṭṭhitena cetasā bahulaṁ viharati. Byāpādapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶100] dullness and drowsiness …

> Pali: Thinamiddho kho pana ayamāyasmā; thinamiddhapariyuṭṭhitena cetasā bahulaṁ viharati. Thinamiddhapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶101] restlessness …

> Pali: Uddhato kho pana ayamāyasmā; uddhaccapariyuṭṭhitena cetasā bahulaṁ viharati. Uddhaccapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶102] doubt …

> Pali: Vicikiccho kho pana ayamāyasmā; vicikicchāpariyuṭṭhitena cetasā bahulaṁ viharati. Vicikicchāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶103] This venerable relishes work. They love it and like to relish it …

> Pali: Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṁ anuyutto. Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶104] This venerable relishes talk …

> Pali: Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṁ anuyutto. Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶105] sleep …

> Pali: Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṁ anuyutto. Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶106] company …

> Pali: Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto. Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ.

[¶107] When there is still more to be done, this venerable stopped half-way after achieving some trifling distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.’

> Pali: Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṁ āpanno. Antarā vosānagamanaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ’.

[¶108] It is quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.”

> Pali: So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti.

[¶109] > Pali: Chaṭṭhaṁ.

## 16. Senior Mendicants · AN 10.87–10.90

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/16/#p-N

[¶0] AN 10.87 · Disciplinary Issues

> Pali: AN 10.87 · Nappiyasutta

[¶1] There the Buddha addressed the mendicants concerning the mendicant Kalandaka:

> Pali: Tatra kho bhagavā kālaṅkataṁ bhikkhuṁ ārabbha bhikkhū āmantesi:

[¶2] “Mendicants!”

> Pali: “bhikkhavo”ti.

[¶3] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶4] “Firstly, a mendicant raises disciplinary issues and doesn’t praise the settling of disciplinary issues. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.

> Pali: “Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶5] Furthermore, a mendicant is not eager to train, and doesn’t praise taking up the training. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶6] Furthermore, a mendicant has corrupt wishes, and doesn’t praise getting rid of wishes. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶7] Furthermore, a mendicant is irritable, and doesn’t praise getting rid of anger. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶8] Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶9] Furthermore, a mendicant is devious, and doesn’t praise getting rid of deviousness. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶10] Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶11] Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶12] Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶13] Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn’t praise hospitality. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati.

[¶14] Even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities.

> Pali: Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

[¶15] Suppose a wild colt was to wish: ‘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. Why is that? Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints. In the same way, even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities.

> Pali: Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

[¶16] Next, a mendicant doesn’t raise disciplinary issues and praises the settling of disciplinary issues. This quality conduces to fondness, respect, esteem, harmony, and unity.

> Pali: Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.

[¶17] Furthermore, a mendicant is eager to train, and praises taking up the training. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.

[¶18] Furthermore, a mendicant has few desires, and praises getting rid of desires. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶19] Furthermore, a mendicant is not irritable, and praises getting rid of anger. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶20] Furthermore, a mendicant doesn’t denigrate others, and praises getting rid of denigration. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶21] Furthermore, a mendicant isn’t devious, and praises getting rid of deviousness. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶22] Furthermore, a mendicant isn’t deceitful, and praises getting rid of deceitfulness. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶23] Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶24] Furthermore, a mendicant is in retreat, and praises retreat. …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati.

[¶25] Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality. This quality conduces to fondness, respect, esteem, harmony, and unity.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati.

[¶26] Even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities.

> Pali: Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.

[¶27] Suppose a fine thoroughbred never wished: ‘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. Why is that? Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints.

> Pali: Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.

[¶28] In the same way, even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities.”

> Pali: Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī”ti.

[¶29] > Pali: Sattamaṁ.

[¶30] AN 10.88 · An Abuser

> Pali: AN 10.88 · Akkosakasutta

[¶31] “Mendicants, any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters. What ten? 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 they lead the spiritual life dissatisfied. Or they commit a corrupt offense. Or they contract a severe illness. Or they 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. Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters.”

> Pali: “Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ ṭhānametaṁ avakāso yaṁ so dasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya. Katamesaṁ dasannaṁ? Anadhigataṁ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti anabhirato vā brahmacariyaṁ carati, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, gāḷhaṁ vā rogātaṅkaṁ phusati, ummādaṁ vā pāpuṇāti cittakkhepaṁ, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so imesaṁ dasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyyā”ti.

[¶32] > Pali: Aṭṭhamaṁ.

[¶33] AN 10.89 · With Kokālika

> Pali: AN 10.89 · Kokālikasutta

[¶34] Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: “pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

[¶35] “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: “Mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶36] For a second time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Dutiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

[¶37] “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: “Mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶38] For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

[¶39] “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: “Mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶40] Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. 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. He just laid down on banana leaves like a poisoned fish.

> Pali: Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṁ, muggamattiyo hutvā kalāyamattiyo ahesuṁ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ, kolamattiyo hutvā āmalakamattiyo ahesuṁ, āmalakamattiyo hutvā tiṇḍukamattiyo ahesuṁ, tiṇḍukamattiyo hutvā, beḷuvasalāṭukamattiyo ahesuṁ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ, billamattiyo hutvā pabhijjiṁsu, pubbañca lohitañca pagghariṁsu. So sudaṁ kadalipattesu seti macchova visagilito.

[¶41] Then Tudu the independent divinity went to Kokālika, and standing in the air he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṁ bhikkhuṁ etadavoca: “pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶42] “Who are you, reverend?”

> Pali: “Kosi tvaṁ, āvuso”ti?

[¶43] “I am Tudu the independent divinity.”

> Pali: “Ahaṁ turū paccekabrahmā”ti.

[¶44] “Didn’t the Buddha declare you a non-returner? So what then are you doing back here? See how far you have strayed!”

> Pali: “Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa yāvañca te idaṁ aparaddhan”ti.

[¶45] Then Tudu addressed Kokālika in verse:

> Pali: Atha kho turū paccekabrahmā kokālikaṁ bhikkhuṁ gāthāhi ajjhabhāsi:

[¶46] “A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

> Pali: “Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.

[¶47] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶48] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamattako ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahattaro kali;
Yo sugatesu manaṁ padūsaye.

[¶49] For a hundred thousand times a hundred million
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakan”ti.

[¶50] Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

> Pali: Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajjati sāriputtamoggallānesu cittaṁ āghātetvā.

[¶51] Then, late at night, the glorious divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”

> Pali: Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: “kokāliko, bhante, bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.

[¶52] That is what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Idamavoca brahmā sahampati. Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

[¶53] Then, when the night had passed, the Buddha told the mendicants all that had happened.

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca: ‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti.

[¶54] > Pali: Idamavoca, bhikkhave, brahmā sahampati. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti.

[¶55] When he said this, one of the mendicants said to the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?”

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kīva dīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti?

[¶56] “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”

> Pali: “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ. Na taṁ sukaraṁ saṅkhātuṁ: ‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti.

[¶57] “But sir, is it possible to give a simile?”

> Pali: “Sakkā pana, bhante, upamaṁ kātun”ti?

[¶58] “It’s possible,” said the Buddha.

> Pali: “Sakkā, bhikkhū”ti bhagavā avoca:

[¶59] “Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell. Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”

> Pali: “seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. Khippataraṁ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā; evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā; evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā; evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā; evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā; evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā; evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā; evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā; evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā; evameko padumo nirayo. Padumaṁ kho pana, bhikkhu, nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti.

[¶60] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶61] “A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

> Pali: “Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.

[¶62] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶63] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamattako ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahattaro kali;
Yo sugatesu manaṁ padūsaye.

[¶64] For a hundred thousand times a hundred million,
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakan”ti.

[¶65] > Pali: Navamaṁ.

[¶66] AN 10.90 · The Powers of One Who has Ended Defilements

> Pali: AN 10.90 · Khīṇāsavabalasutta

[¶67] Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

[¶68] “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended.’”

> Pali: “kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’”ti?

[¶69] “Sir, a mendicant who has ended the defilements has ten powers that qualify them to claim: ‘My defilements have ended.’ What ten? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

> Pali: “Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti. Katamāni dasa? Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

[¶70] Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

> Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

[¶71] Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

> Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

[¶72] Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

> Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

[¶73] Furthermore, a mendicant with defilements ended has well developed the four right efforts. … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

> Pali: Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā …pe… cattāro iddhipādā bhāvitā honti subhāvitā …pe… pañcindriyāni … pañca balāni bhāvitāni honti subhāvitāni … satta bojjhaṅgā bhāvitā honti subhāvitā … ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’ti.

[¶74] A mendicant who has ended the defilements possesses these ten powers that qualify them to claim: ‘My defilements have ended.’”

> Pali: Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: ‘khīṇā me āsavā’”ti.

[¶75] > Pali: Dasamaṁ.

[¶76] > Pali: Theravaggo catuttho.

[¶77] > Pali: Tassuddānaṁ

[¶78] > Pali: Vāhanānando puṇṇiyo,
byākaraṁ katthimāniko;
Napiyakkosakokāli,
khīṇāsavabalena cāti.

## 17. With Upāli · AN 10.91–10.93

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/17/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/17/#p-N

[¶0] AN 10.91 · Pleasure Seekers

> Pali: AN 10.91 · Kāmabhogīsutta

[¶1] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 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:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶2] “These ten pleasure seekers are found in the world. What ten? First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit.

> Pali: “Dasayime, gahapati, kāmabhogī santo saṁvijjamānā lokasmiṁ. Katame dasa? Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.

[¶3] Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.

[¶4] Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.

[¶5] Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.

[¶6] Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don’t share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.

[¶7] Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.

[¶8] Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.

[¶9] Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.

[¶10] Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati.

[¶11] Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

> Pali: Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

[¶12] 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. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṁ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṁvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho.

[¶13] 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. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the one ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds, and praised on this one.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṁso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṁ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṁso. ‘Na saṁvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṁso.

[¶14] 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. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, ayaṁ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṁso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṁ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṁso. ‘Saṁvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṁso. Ayaṁ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.

[¶15] 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. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī ekena ṭhānena pāsaṁso tīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṁso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṁ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṁvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṁso imehi tīhi ṭhānehi gārayho.

[¶16] 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. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṁso dvīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. ‘Na saṁvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso imehi dvīhi ṭhānehi gārayho.

[¶17] 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 makes merit. They may be praised on three grounds, and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds, and criticized on this one.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. ‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho.

[¶18] 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. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī ekena ṭhānena pāsaṁso dvīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṁso. ‘Na attānaṁ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho. ‘Na saṁvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṁso imehi dvīhi ṭhānehi gārayho.

[¶19] 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. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. ‘Na saṁvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho.

[¶20] 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, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one.

> Pali: Tatra, gahapati yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. ‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. ‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho.

[¶21] 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, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.

> Pali: Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṁso. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. ‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. ‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṁso. Ayaṁ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṁso.

[¶22] These are the ten pleasure seekers found in the world. 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, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.

> Pali: Ime kho, gahapati, dasa kāmabhogī santo saṁvijjamānā lokasmiṁ. Imesaṁ kho, gahapati, dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Seyyathāpi, gahapati, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.

[¶23] 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, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”

> Pali: Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti.

[¶24] > Pali: Paṭhamaṁ.

[¶25] AN 10.92 · Dangers

> Pali: AN 10.92 · Bhayasutta

[¶26] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶27] “Householder, when a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

> Pali: “Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

[¶28] What are the five fears and enmities they have quelled? Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures.

> Pali: Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

[¶29] Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five fears and enmities they have quelled.

> Pali: Yaṁ, gahapati, adinnādāyī …pe… kāmesumicchācārī … musāvādī … surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati samparāyikampi bhayaṁ veraṁ pasavati cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati na samparāyikampi bhayaṁ veraṁ pasavati na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

[¶30] What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they possess.

> Pali: Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā …pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

[¶31] And what is the noble system that they have clearly seen and penetrated with wisdom? It’s when a noble disciple reflects: ‘So, when this exists, this comes to be; due to the arising of this, this arises. When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases no residue left behind, choices cease. When choices 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. That is how this entire mass of suffering ceases.’ This is the noble system that they have clearly seen and penetrated with wisdom.

> Pali: Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati, yadidaṁ— avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

[¶32] When a noble disciple has quelled five fears and enmities, possesses the four factors of stream-entry, and has clearly seen and penetrated the noble system with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

> Pali: 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 attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

[¶33] > Pali: Dutiyaṁ.

[¶34] AN 10.93 · What is Your View?

> Pali: AN 10.93 · Kiṁdiṭṭhikasutta

[¶35] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶36] Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I visit the monastery for the wanderers of other religions?”

> Pali: Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṁ dassanāya. Atha kho anāthapiṇḍikassa gahapatissa etadahosi: “akālo kho tāva bhagavantaṁ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.

[¶37] Then he went to the monastery for the wanderers of other religions. Now at that time, the wanderers of other religions had come together, making an uproar, a colossal racket as they sat and talked about all kinds of low topics.

> Pali: Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti.

[¶38] They saw Anāthapiṇḍika coming off in the distance, and stopped each other, saying, “Be quiet, good fellows, don’t make a sound. The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

> Pali: Addasaṁsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhāpesuṁ: “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ anāthapiṇḍiko gahapati ārāmaṁ āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro anāthapiṇḍiko gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

[¶39] Then those wanderers of other religions fell silent. Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him, “Tell us, householder, what is the view of the ascetic Gotama?”

> Pali: Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ: “vadehi, gahapati, kiṁdiṭṭhiko samaṇo gotamo”ti?

[¶40] “Sirs, I don’t know all his views.”

> Pali: “Na kho ahaṁ, bhante, bhagavato sabbaṁ diṭṭhiṁ jānāmī”ti.

[¶41] “Well then, since it seems you don’t know all the views of the ascetic Gotama, tell us, what are the views of the mendicants?”

> Pali: “Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi; vadehi, gahapati, kiṁdiṭṭhikā bhikkhū”ti?

[¶42] “Sirs, I don’t know all the mendicants’ views.”

> Pali: “Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī”ti.

[¶43] “Well then, since it seems you don’t know all the views of the ascetic Gotama or of the mendicants, tell us, householder, what is your view?”

> Pali: “Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi; vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?

[¶44] “Sirs, it’s not hard for me to explain what my views are. But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”

> Pali: “Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti.

[¶45] When he said this, one of the wanderers said to him, “The cosmos is eternal. This is the only truth, anything else is futile. That’s my view, householder.”

> Pali: Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “sassato loko, idameva saccaṁ moghamaññanti— evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

[¶46] Another wanderer said, “The cosmos is not eternal. This is the only truth, anything else is futile. That’s my view, householder.”

> Pali: Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “asassato loko, idameva saccaṁ moghamaññanti— evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

[¶47] Another wanderer said, “The cosmos is finite …” … “The cosmos is infinite …” … “The soul and the body are one and the same …” … “The soul is one thing, the body another …” … “A realized one still exists after death …” … “A realized one no longer exists after death …” … “A realized one both still exists and no longer exists after death …” … “A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile. That’s my view, householder.”

> Pali: Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: “antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— evaṁdiṭṭhiko ahaṁ, gahapatī”ti.

[¶48] When this was said, Anāthapiṇḍika said this, “Sirs, regarding the venerable who said this: ‘The cosmos is eternal. This is the only truth, anything else is futile. That’s my view, householder.’ This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.

> Pali: Evaṁ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca: “yvāyaṁ, bhante, āyasmā evamāha: ‘sassato loko, idameva saccaṁ moghamaññanti— evaṁdiṭṭhiko ahaṁ, gahapatī’ti, imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

[¶49] Regarding the venerable who said this: ‘The cosmos is not eternal. This is the only truth, anything else is futile. That’s my view, householder.’ This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.

> Pali: Yopāyaṁ, bhante, āyasmā evamāha: ‘asassato loko, idameva saccaṁ moghamaññanti— evaṁdiṭṭhiko ahaṁ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

[¶50] Regarding the venerable who said this: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is futile. That’s my view, householder.’ This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.”

> Pali: Yopāyaṁ, bhante, āyasmā evamāha: ‘antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— evaṁdiṭṭhiko ahaṁ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.

[¶51] When he said this the wanderers said to him, “Householder, we’ve each explained our own convictions. Tell us, householder, what is your view?”

> Pali: Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ: “byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti?

[¶52] “Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. And what’s suffering is not mine, I am not this, this is not my self. That’s my view, sirs.”

> Pali: “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti— evaṁdiṭṭhiko ahaṁ, bhante”ti.

[¶53] “Householder, whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What you cling to and hold to is just suffering.”

> Pali: “Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti.

[¶54] “Sirs, whatever is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. 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. And I truly understand the escape beyond that.”

> Pali: “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti.

[¶55] When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Anāthapiṇḍika rose from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

> Pali: Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

[¶56] “Good, good, householder! That’s how you should legitimately and completely refute those futile men from time to time.”

> Pali: “Sādhu sādhu, gahapati. Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti.

[¶57] Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

> Pali: Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶58] Then, not long after Anāthapiṇḍika had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Anāthapiṇḍika did.”

> Pali: Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi: “yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti.

[¶59] > Pali: Tatiyaṁ.

## 18. With Upāli · AN 10.94–10.98

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/18/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/18/#p-N

[¶0] AN 10.94 · With Vajjiyamāhita

> Pali: AN 10.94 · Vajjiyamāhitasutta

[¶1] At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.

> Pali: Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.

[¶2] Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I visit the monastery for the wanderers of other religions?”

> Pali: Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṁ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi: “akālo kho tāva bhagavantaṁ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti.

[¶3] Then he went to the monastery for the wanderers of other religions. Now at that time, the wanderers of other religions had come together, making an uproar, a colossal racket as they sat and talked about all kinds of low topics.

> Pali: Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti.

[¶4] They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying, “Be quiet, good fellows, don’t make a sound. The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

> Pali: Addasaṁsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhāpesuṁ: “appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṁ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṁ paṭivasanti, ayaṁ tesaṁ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

[¶5] Then those wanderers of other religions fell silent. Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:

> Pali: Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vajjiyamāhitaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ:

[¶6] “Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those fervent mortifiers who live rough?”

> Pali: “saccaṁ kira, gahapati, samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī”ti?

[¶7] “No, sirs, the Buddha does not criticize all forms of mortification. Nor does he categorically condemn and denounce those fervent mortifiers who live rough. The Buddha criticizes where it is due, and praises where it is due. In doing so he is one who speaks after analyzing the question, and is not one-sided on this point.”

> Pali: “Na kho, bhante, bhagavā sabbaṁ tapaṁ garahati napi sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadati. Gārayhaṁ kho, bhante, bhagavā garahati, pasaṁsitabbaṁ pasaṁsati. Gārayhaṁ kho pana, bhante, bhagavā garahanto pasaṁsitabbaṁ pasaṁsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṁsavādo”ti.

[¶8] When he said this, one of the wanderers said to him, “Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”

> Pali: Evaṁ vutte, aññataro paribbājako vajjiyamāhitaṁ gahapatiṁ etadavoca: “āgamehi tvaṁ, gahapati, yassa tvaṁ samaṇassa gotamassa vaṇṇaṁ bhāsati, samaṇo gotamo venayiko appaññattiko”ti?

[¶9] “On this point, also, I reasonably respond to the venerables. The Buddha has stated ‘This is skillful’ and ‘This is unskillful’. So when it comes to what is skillful and unskillful the Buddha makes a statement. He is not an exterminator who refrains from making statements.”

> Pali: “Etthapāhaṁ, bhante, āyasmante vakkhāmi sahadhammena: ‘idaṁ kusalan’ti, bhante, bhagavatā paññattaṁ; ‘idaṁ akusalan’ti, bhante, bhagavatā paññattaṁ. Iti kusalākusalaṁ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko”ti.

[¶10] When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Vajjiyamāhita rose from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.

> Pali: Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

[¶11] “Good, good, householder! That’s how you should legitimately and completely refute those futile men from time to time. Householder, I don’t say that all mortifications should be undergone. But I don’t say that no mortifications should be undergone. I don’t say that all observances should be undertaken. But I don’t say that no observances should be undertaken. I don’t say that all efforts should be tried. But I don’t say that no efforts should be tried. I don’t say that everything should be given up. But I don’t say that nothing should be given up. I don’t say that you should be liberated with all kinds of freedom. But I don’t say that you should not be liberated with any kind of freedom.

> Pali: “Sādhu sādhu, gahapati. Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā. Nāhaṁ, gahapati, sabbaṁ tapaṁ tapitabbanti vadāmi; na ca panāhaṁ, gahapati, sabbaṁ tapaṁ na tapitabbanti vadāmi; nāhaṁ, gahapati, sabbaṁ samādānaṁ samāditabbanti vadāmi; na panāhaṁ, gahapati, sabbaṁ samādānaṁ na samāditabbanti vadāmi; nāhaṁ, gahapati, sabbaṁ padhānaṁ padahitabbanti vadāmi; na panāhaṁ, gahapati, sabbaṁ padhānaṁ na padahitabbanti vadāmi; nāhaṁ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṁ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṁ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṁ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.

[¶12] When undergoing certain mortifications, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undergo those mortifications. When undergoing certain mortifications, unskillful qualities decline while skillful qualities grow. I say that you should undergo those mortifications.

> Pali: Yañhi, gahapati, tapaṁ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ tapaṁ na tapitabbanti vadāmi. Yañca khvassa, gahapati, tapaṁ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ tapaṁ tapitabbanti vadāmi.

[¶13] When undertaking certain observances, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undertake those observances. When undertaking certain observances, unskillful qualities decline while skillful qualities grow. I say that you should undertake those observances.

> Pali: Yañhi, gahapati, samādānaṁ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ samādānaṁ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṁ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ samādānaṁ samāditabbanti vadāmi.

[¶14] When trying certain efforts, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t try those efforts. When trying certain efforts, unskillful qualities decline while skillful qualities grow. I say that you should try those efforts.

> Pali: Yañhi, gahapati, padhānaṁ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ padhānaṁ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṁ padhānaṁ padahitabbanti vadāmi.

[¶15] When giving up certain things, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t give up those things. When giving up certain things, unskillful qualities decline while skillful qualities grow. I say that you should give up those things.

> Pali: Yañhi, gahapati, paṭinissaggaṁ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṁ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.

[¶16] When being liberated with certain kinds of freedom, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t be liberated with those kinds of freedom. When being liberated with certain kinds of freedom, unskillful qualities decline while skillful qualities grow. I say that you should be liberated with those kinds of freedom.”

> Pali: Yañhi, gahapati, vimuttiṁ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṁ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti.

[¶17] 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, keeping him on his right, before leaving.

> Pali: Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

[¶18] Then, not long after Vajjiyamāhita had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers of other religions just as the householder Vajjiyamāhita did.”

> Pali: Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi: “yopi so, bhikkhave, bhikkhu dīgharattaṁ apparajakkho imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ vajjiyamāhitena gahapatinā niggahitā”ti.

[¶19] > Pali: Catutthaṁ.

[¶20] AN 10.95 · With Uttiya

> Pali: AN 10.95 · Uttiyasutta

[¶21] Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶22] When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, is this right: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttiyo paribbājako bhagavantaṁ etadavoca: “kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti?

[¶23] “This has not been declared by me, Uttiya.”

> Pali: “Abyākataṁ kho etaṁ, uttiya, mayā: ‘sassato loko, idameva saccaṁ moghamaññan’”ti.

[¶24] “Then is this right: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”

> Pali: “Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti?

[¶25] “This has not been declared by me, Uttiya.”

> Pali: “Etampi kho, uttiya, abyākataṁ mayā: ‘asassato loko, idameva saccaṁ moghamaññan’”ti.

[¶26] “Then is this right: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”

> Pali: “Kiṁ nu kho, bho gotama, antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti?

[¶27] “This has not been declared by me, Uttiya.”

> Pali: “Etampi kho, uttiya, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

[¶28] “When asked about all these points, worthy Gotama says that they have not been declared by him.

> Pali: “‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā— sassato loko, idameva saccaṁ moghamaññan’ti vadesi.

[¶29] > Pali: ‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: ‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi.

[¶30] So what then has been declared by Worthy Gotama?”

> Pali: ‘Kiṁ nu kho, bho gotama, antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: ‘etampi kho, uttiya, abyākataṁ mayā— neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. Atha kiñcarahi bhotā gotamena byākatan”ti?

[¶31] “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 end the cycle of suffering, and to realize extinguishment.”

> Pali: “Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

[¶32] “But when the worthy Gotama teaches in this way, is the whole world saved, or half, or a third?” But when he said this, the Buddha kept silent.

> Pali: “Yaṁ panetaṁ bhavaṁ gotamo abhiññāya sāvakānaṁ dhammaṁ desesi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti? Evaṁ vutte, bhagavā tuṇhī ahosi.

[¶33] Then Venerable Ānanda thought, “The wanderer Uttiya must not get the harmful misconception: ‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’ That would be for his lasting harm and suffering.”

> Pali: Atha kho āyasmato ānandassa etadahosi: “mā hevaṁ kho uttiyo paribbājako pāpakaṁ diṭṭhigataṁ paṭilabhi: ‘sabbasāmukkaṁsikaṁ vata me samaṇo gotamo pañhaṁ puṭṭho saṁsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṁ ahitāya dukkhāyā”ti.

[¶34] Then Ānanda said to the wanderer Uttiya, “Well then, Reverend Uttiya, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. 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. He doesn’t know how many creatures enter or leave the citadel. But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.

> Pali: Atha kho āyasmā ānando uttiyaṁ paribbājakaṁ etadavoca: “tenahāvuso uttiya, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.

[¶35] In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third. But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the 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 mindfulness meditation. And they have truly developed the seven awakening factors. That’s how they’re saved from the world, in the past, future, or present. Uttiya, you were just asking the Buddha the same question as before in a different way. That’s why he didn’t answer.”

> Pali: Evamevaṁ kho, āvuso uttiya, na tathāgatassa evaṁ ussukkaṁ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā. Evamete lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi. Tasmā te taṁ bhagavā na byākāsī”ti.

[¶36] > Pali: Pañcamaṁ.

[¶37] AN 10.96 · With Kokanada

> Pali: AN 10.96 · Kokanudasutta

[¶38] At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery. Then Ānanda rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying his limbs. The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.

> Pali: Ekaṁ samayaṁ āyasmā ānando rājagahe viharati tapodārāme. Atha kho āyasmā ānando rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Kokanudopi kho paribbājako rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ.

[¶39] He saw Ānanda coming off in the distance and said to him, “Who’s here, reverend?”

> Pali: Addasā kho kokanudo paribbājako āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna āyasmantaṁ ānandaṁ etadavoca: “kvettha, āvuso”ti?

[¶40] “I’m a mendicant, reverend.”

> Pali: “Ahamāvuso, bhikkhū”ti.

[¶41] “Of which mendicants?”

> Pali: “Katamesaṁ, āvuso, bhikkhūnan”ti?

[¶42] “Of the ascetics who follow the Sakyan.”

> Pali: “Samaṇānaṁ, āvuso, sakyaputtiyānan”ti.

[¶43] “I’d like to ask the venerable about a certain point, if you’d take the time to answer.”

> Pali: “Puccheyyāma mayaṁ āyasmantaṁ kiñcideva desaṁ, sace āyasmā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.

[¶44] “Ask, reverend. When I’ve heard it I’ll know.”

> Pali: “Pucchāvuso, sutvā vedissāmā”ti.

[¶45] “Is this your view: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”

> Pali: “Kiṁ nu kho, bho, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?

[¶46] “That’s not my view, reverend.”

> Pali: “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘sassato loko, idameva saccaṁ moghamaññan’”ti.

[¶47] “Then is this your view: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”

> Pali: “Kiṁ pana, bho, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?

[¶48] “That’s not my view, reverend.”

> Pali: “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘asassato loko, idameva saccaṁ moghamaññan’”ti.

[¶49] “Then is this your view: ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”

> Pali: “Kiṁ nu kho, bho, antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti?

[¶50] “That’s not my view, reverend.”

> Pali: “Na kho ahaṁ, āvuso, evaṁdiṭṭhi: ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

[¶51] “Then, sir, do you neither know nor see?”

> Pali: “Tena hi bhavaṁ na jānāti, na passatī”ti?

[¶52] “That’s not so, reverend. I do know and see.”

> Pali: “Na kho ahaṁ, āvuso, na jānāmi na passāmi. Jānāmahaṁ, āvuso, passāmī”ti.

[¶53] “When asked about all these points, you say that’s not your view.

> Pali: “‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti— evaṁdiṭṭhi bhavan’ti, iti puṭṭho samāno: ‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— sassato loko, idameva saccaṁ moghamaññan’ti vadesi.

[¶54] > Pali: ‘Kiṁ pana, bho, asassato loko, idameva saccaṁ moghamaññanti— evaṁdiṭṭhi bhavan’ti, iti puṭṭho samāno: ‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— asassato loko, idameva saccaṁ moghamaññan’ti vadesi.

[¶55] > Pali: Kiṁ nu kho, bho, antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— evaṁdiṭṭhi bhavanti, iti puṭṭho samāno: ‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.

[¶56] Yet when asked whether you neither know nor see, you say, ‘That’s not so, reverend. I do know and see.’ How then should we see the meaning of this statement?”

> Pali: ‘Tena hi bhavaṁ na jānāti na passatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, āvuso, na jānāmi na passāmi. Jānāmahaṁ, āvuso, passāmī’ti vadesi. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

[¶57] “‘The cosmos is eternal. This is the only truth, anything else is futile:’ that’s a misconception. ‘The cosmos is not eternal. This is the only truth, anything else is futile:’ that’s a misconception. ‘The cosmos is finite …’ … ‘The cosmos is infinite …’ … ‘The soul and the body are one and the same …’ … ‘The soul is one thing, the body another …’ … ‘A realized one still exists after death …’ … ‘A realized one no longer exists after death …’ … ‘A realized one both still exists and no longer exists after death …’ … ‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile:’ that’s a misconception.

> Pali: “‘Sassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. ‘Asassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. Antavā loko …pe… anantavā loko … taṁ jīvaṁ taṁ sarīraṁ … aññaṁ jīvaṁ aññaṁ sarīraṁ … hoti tathāgato paraṁ maraṇā … na hoti tathāgato paraṁ maraṇā … hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.

[¶58] I know and see the scope of convictions, the scope of grounds for views, fixation on views, obsession with views, the origin of views, and the uprooting of views. Knowing and seeing thus, why should I say: ‘I neither know nor see?’ I do know and see.”

> Pali: Yāvatā, āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṁ diṭṭhiadhiṭṭhānaṁ diṭṭhipariyuṭṭhānaṁ diṭṭhisamuṭṭhānaṁ diṭṭhisamugghāto, tamahaṁ jānāmi tamahaṁ passāmi. Tamahaṁ jānanto tamahaṁ passanto kyāhaṁ vakkhāmi: ‘na jānāmi na passāmī’ti? Jānāmahaṁ, āvuso, passāmī”ti.

[¶59] “What is the venerable’s name? And how are you known among your spiritual companions?”

> Pali: “Ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?

[¶60] “Reverend, my name is Ānanda. And that’s how I’m known among my spiritual companions.”

> Pali: “‘Ānando’ti kho me, āvuso, nāmaṁ. ‘Ānando’ti ca pana maṁ sabrahmacārī jānantī”ti.

[¶61] “Goodness! I had no idea I was consulting such a great tutor as Venerable Ānanda! If I had known who you were, I wouldn’t have said so much. May Venerable Ānanda please forgive me.”

> Pali: “Mahācariyena vata kira, bho, saddhiṁ mantayamānā na jānimha: ‘āyasmā ānando’ti. Sace hi mayaṁ jāneyyāma: ‘ayaṁ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya. Khamatu ca me āyasmā ānando”ti.

[¶62] > Pali: Chaṭṭhaṁ.

[¶63] AN 10.97 · Worthy of Offerings Dedicated to the Gods

> Pali: AN 10.97 · Āhuneyyasutta

[¶64] “Mendicants, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What ten?

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi dasahi?

[¶65] It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

[¶66] They’re very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

[¶67] They have good friends, companions, and associates.

> Pali: Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

[¶68] They have right view, possessing right perspective.

> Pali: Sammādiṭṭhiko hoti sammādassanena samannāgato.

[¶69] They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed 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 realm of divinity.

> Pali: Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.

[¶70] With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.

> Pali: Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

[¶71] They understand the minds of other beings and individuals, having encompassed 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 … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.

> Pali: Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti; vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti; sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

[¶72] 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 expanding, many eons of the world contracting and expanding. 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.

> Pali: Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhapaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

[¶73] 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 pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were 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 pass on according to their deeds.

> Pali: 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

[¶74] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶75] A mendicant with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶76] > Pali: Sattamaṁ.

[¶77] AN 10.98 · A Senior Mendicant

> Pali: AN 10.98 · Therasutta

[¶78] “Mendicants, a senior mendicant with ten qualities lives comfortably in whatever region they live. What ten?

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṁ yassaṁ disāyaṁ viharati, phāsuyeva viharati. Katamehi dasahi?

[¶79] They are long standing and have long gone forth.

> Pali: Thero hoti rattaññū cirapabbajito,

[¶80] They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: sīlavā hoti …pe…

[¶81] They’re very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and penetrating them theoretically.

> Pali: samādāya sikkhati sikkhāpadesu, bahussuto hoti …pe…

[¶82] Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.

> Pali: diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,

[¶83] They’re skilled in the instigation and settlement of disciplinary issues.

> Pali: adhikaraṇasamuppādavūpasamakusalo hoti,

[¶84] They love the teachings and are a delight to converse with, being full of joy in the teaching and training.

> Pali: dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo,

[¶85] They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

> Pali: santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena,

[¶86] They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area.

> Pali: pāsādiko hoti abhikkantapaṭikkante susaṁvuto antaraghare nisajjāya,

[¶87] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,

[¶88] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶89] A senior mendicant with these ten qualities lives comfortably in whatever region they live.”

> Pali: Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṁ yassaṁ disāyaṁ viharati, phāsuyeva viharatī”ti.

[¶90] > Pali: Aṭṭhamaṁ.

## 19. With Upāli · AN 10.99–10.100

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/19/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/19/#p-N

[¶0] AN 10.99 · With Upāli

> Pali: AN 10.99 · Upālisutta

[¶1] Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I wish to frequent remote lodgings in the wilderness and the forest.”

> Pali: Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.

[¶2] “Upāli, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

> Pali: “Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni. Dukkaraṁ pavivekaṁ durabhiramaṁ. Ekatte haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno. Yo kho, upāli, evaṁ vadeyya: ‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ: ‘saṁsīdissati vā uplavissati vā’ti.

[¶3] Suppose there was a large lake, and along comes a bull elephant that’s three or three and a half meters tall. He’d think, ‘Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ And that’s just what he does. Why is that? Because his large incarnation finds a footing in the depths.

> Pali: Seyyathāpi, upāli, mahāudakarahado. Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā. Tassa evamassa: ‘yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ. Kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti. So taṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyya piṭṭhisandhovikampi khiḍḍaṁ kīḷeyya; kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyya. Taṁ kissa hetu? Mahā, upāli, attabhāvo gambhīre gādhaṁ vindati.

[¶4] Then along comes a rabbit or a cat. They’d think, ‘What difference is there between me and a bull elephant? Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ They jump into the lake rashly, without thinking. You can expect that they’ll sink down or float away. Why is that? Because their little incarnation finds no footing in the depths. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away.

> Pali: Atha āgaccheyya saso vā biḷāro vā. Tassa evamassa: ‘ko cāhaṁ, ko ca hatthināgo. Yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ; kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti. So taṁ udakarahadaṁ sahasā appaṭisaṅkhā pakkhandeyya. Tassetaṁ pāṭikaṅkhaṁ: ‘saṁsīdissati vā uplavissati vā’ti. Taṁ kissa hetu? Paritto, upāli, attabhāvo gambhīre gādhaṁ na vindati. Evamevaṁ kho, upāli, yo evaṁ vadeyya: ‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ: ‘saṁsīdissati vā uplavissati vā’ti.

[¶5] Suppose there was a little baby boy playing in his own urine and feces. What do you think, Upāli? Isn’t that a totally foolish game?”

> Pali: Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Taṁ kiṁ maññasi, upāli, nanvāyaṁ kevalā paripūrā bālakhiḍḍā”ti?

[¶6] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶7] “After some time that boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. What do you think, Upāli? Aren’t such games better than what he did before?”

> Pali: “Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya yāni kānici kumārakānaṁ kīḷāpanakāni bhavanti, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, tehi kīḷati. Taṁ kiṁ maññasi, upāli, nanvāyaṁ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti?

[¶8] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶9] “After some time that boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. What do you think, Upāli? Aren’t such games better than what he did before?”

> Pali: “Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi … ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. Taṁ kiṁ maññasi, upāli, nanvāyaṁ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti?

[¶10] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶11] “Now in this regard, Upāli, 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 fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 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.

> Pali: “Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

[¶12] A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

> Pali: Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

[¶13] 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.

> Pali: So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

[¶14] Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

> Pali: So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

[¶15] They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

> Pali: Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.

[¶16] They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.

> Pali: Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

[¶17] They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

> Pali: Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

[¶18] They give up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

> Pali: Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶19] They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

> Pali: Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶20] They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

> Pali: Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

[¶21] They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

> Pali: So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṁsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

[¶22] They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

> Pali: So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

[¶23] When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

> Pali: So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

[¶24] They act with situational awareness 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.

> Pali: 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.

[¶25] When they have this spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and bring mindfulness to the present.

> Pali: So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶26] Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

> Pali: So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

[¶27] They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?”

> Pali: So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Taṁ kiṁ maññasi, upāli, ‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?

[¶28] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶29] “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 heart’s goal.

> Pali: “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

[¶30] Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?”

> Pali: Puna caparaṁ, upāli, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Taṁ kiṁ maññasi, upāli, ‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?

[¶31] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶32] “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 heart’s goal.

> Pali: “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

[¶33] Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ What do you think, Upāli? Isn’t this state better than what they had before?”

> Pali: Puna caparaṁ, upāli, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Taṁ kiṁ maññasi, upāli, ‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?

[¶34] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶35] “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 heart’s goal.

> Pali: “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

[¶36] Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” …

> Pali: Puna caparaṁ, upāli, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ …pe….

[¶37] “Furthermore, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a mendicant enters and remains in the dimension of infinite space. What do you think, Upāli? Isn’t this state better than what they had before?”

> Pali: Puna caparaṁ, upāli, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Taṁ kiṁ maññasi, upāli, ‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?

[¶38] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶39] “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 heart’s goal.

> Pali: “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

[¶40] Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a mendicant enters and remains in the dimension of infinite consciousness. …” …

> Pali: Puna caparaṁ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe….

[¶41] “Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …

> Pali: Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe….

[¶42] “Going totally beyond the dimension of nothingness, aware that ‘this is peaceful, this is sublime’, they enter and remain in the dimension of neither perception nor non-perception. What do you think, Upāli? Isn’t this state better than what they had before?”

> Pali: Sabbaso ākiñcaññāyatanaṁ samatikkamma ‘santametaṁ paṇītametan’ti nevasaññānāsaññāyatanaṁ upasampajja viharati. Taṁ kiṁ maññasi, upāli, ‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?

[¶43] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶44] “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 heart’s goal.

> Pali: “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

[¶45] 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. What do you think, Upāli? Isn’t this state better than what they had before?”

> Pali: Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Taṁ kiṁ maññasi, upāli, ‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?

[¶46] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶47] “When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their heart’s goal. Come on, Upāli, stay with the Saṅgha. If you stay with the Saṅgha you’ll be comfortable.”

> Pali: “Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. Iṅgha tvaṁ, upāli, saṅghe viharāhi. Saṅghe te viharato phāsu bhavissatī”ti.

[¶48] > Pali: Navamaṁ.

[¶49] AN 10.100 · Cannot

> Pali: AN 10.100 · Abhabbasutta

[¶50] “Mendicants, without giving up ten things you can’t realize perfection. What ten? Greed, hate, delusion, anger, acrimony, disdain, contempt, jealousy, stinginess, and conceit. Without giving up these ten things you can’t realize perfection.

> Pali: “Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṁ sacchikātuṁ. Katame dasa? Rāgaṁ, dosaṁ, mohaṁ, kodhaṁ, upanāhaṁ, makkhaṁ, paḷāsaṁ, issaṁ, macchariyaṁ, mānaṁ— ime kho, bhikkhave, dasa dhamme appahāya abhabbo arahattaṁ sacchikātuṁ.

[¶51] After giving up ten things you can realize perfection. What ten? Greed, hate, delusion, anger, acrimony, disdain, contempt, jealousy, stinginess, and conceit. After giving up these ten things you can realize perfection.”

> Pali: Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṁ sacchikātuṁ. Katame dasa? Rāgaṁ, dosaṁ, mohaṁ, kodhaṁ, upanāhaṁ, makkhaṁ, paḷāsaṁ, issaṁ, macchariyaṁ, mānaṁ— ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṁ sacchikātun”ti.

[¶52] > Pali: Dasamaṁ.

[¶53] > Pali: Upālivaggo pañcamo.

[¶54] > Pali: Tassuddānaṁ

[¶55] > Pali: Kāmabhogī bhayaṁ diṭṭhi,
vajjiyamāhituttiyā;
Kokanudo āhuneyyo,
thero upāli abhabboti.

[¶56] > Pali: Dutiyo paṇṇāsako samatto.

## 20. Perceptions for Ascetics · AN 10.101–10.111

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/20/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/20/#p-N

[¶0] AN 10.101 · Perceptions for Ascetics

> Pali: AN 10.101 · Samaṇasaññāsutta

[¶1] “Mendicants, when these three perceptions for ascetics are developed and cultivated they fulfill seven things. What three? ‘I have secured freedom from class.’ ‘My livelihood is tied up with others.’ ‘My behavior should be different.’ When these three perceptions for ascetics are developed and cultivated they fulfill seven things.

> Pali: “Tisso imā, bhikkhave, samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti. Katamā tisso? Vevaṇṇiyamhi ajjhupagato, parapaṭibaddhā me jīvikā, añño me ākappo karaṇīyoti— imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.

[¶2] What seven? Their deeds and behavior are always consistent with the precepts. They’re content, kind-hearted, and humble. They are eager to train. They use the necessities of life after reflecting on their purpose. They’re energetic. When those three perceptions for ascetics are developed and cultivated they fulfill these seven things.”

> Pali: Katame satta? Santatakārī hoti santatavutti sīlesu, anabhijjhālu hoti, abyāpajjo hoti, anatimānī hoti, sikkhākāmo hoti, “idamatthan”tissa hoti jīvitaparikkhāresu, āraddhavīriyo ca viharati. Imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā ime satta dhamme paripūrentī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 10.102 · Awakening Factors

> Pali: AN 10.102 · Bojjhaṅgasutta

[¶5] “Mendicants, when the seven awakening factors are developed and cultivated they fulfill three knowledges. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they fulfill three knowledges. What three? It’s when a mendicant recollects their 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 expanding, many eons of the world contracting and expanding. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and surpasses the human, they understand how sentient beings pass on according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. When those seven awakening factors are developed and cultivated they fulfill these three knowledges.”

> Pali: “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo— ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti. Katamā tisso? Idha, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā imā tisso vijjā paripūrentī”ti.

[¶6] > Pali: Dutiyaṁ.

[¶7] AN 10.103 · The Wrong Way

> Pali: AN 10.103 · Micchattasutta

[¶8] “Mendicants, relying on the wrong way leads to failure, not success. And how does relying on the wrong way lead to failure, not success? Wrong view produces wrong purpose. Wrong purpose produces wrong speech. Wrong speech produces wrong action. Wrong action produces wrong livelihood. Wrong livelihood produces wrong effort. Wrong effort produces wrong mindfulness. Wrong mindfulness produces wrong immersion. Wrong immersion produces wrong knowledge. Wrong knowledge produces wrong freedom. That’s how relying on the wrong way leads to failure, not success.

> Pali: “Micchattaṁ, bhikkhave, āgamma virādhanā hoti, no ārādhanā. Kathañca, bhikkhave, micchattaṁ āgamma virādhanā hoti, no ārādhanā? Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti. Evaṁ kho, bhikkhave, micchattaṁ āgamma virādhanā hoti, no ārādhanā.

[¶9] Relying on the right way leads to success, not failure. And how does relying on the right way lead to success, not failure? Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom. That’s how relying on the right way leads to success, not failure.”

> Pali: Sammattaṁ, bhikkhave, āgamma ārādhanā hoti, no virādhanā. Kathañca, bhikkhave, sammattaṁ āgamma ārādhanā hoti, no virādhanā? Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahoti. Evaṁ kho, bhikkhave, sammattaṁ āgamma ārādhanā hoti, no virādhanā”ti.

[¶10] > Pali: Tatiyaṁ.

[¶11] AN 10.104 · A Seed

> Pali: AN 10.104 · Bījasutta

[¶12] “Mendicants, consider an individual who has wrong view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.

> Pali: “Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā.

[¶13] 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. Why is that? Because the seed is bad. In the same way, consider an individual who has wrong view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.

> Pali: Seyyathāpi, bhikkhave, nimbabījaṁ vā kosātakibījaṁ vā tittakālābubījaṁ vā allāya pathaviyā nikkhittaṁ yañceva pathavirasaṁ upādiyati yañca āporasaṁ upādiyati, sabbaṁ taṁ tittakattāya kaṭukattāya asātattāya saṁvattati. Taṁ kissa hetu? Bījañhi, bhikkhave, pāpakaṁ. Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ … yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā.

[¶14] Consider an individual who has right view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.

> Pali: Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā.

[¶15] Suppose a seed of sugarcane, 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, delectable flavor. Why is that? Because the seed is good. In the same way, consider an individual who has right view, purpose, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

> Pali: Seyyathāpi, bhikkhave, ucchubījaṁ vā sālibījaṁ vā muddikābījaṁ vā allāya pathaviyā nikkhittaṁ yañca pathavirasaṁ upādiyati yañca āporasaṁ upādiyati sabbaṁ taṁ sātattāya madhurattāya asecanakattāya saṁvattati. Taṁ kissa hetu? Bījañhi, bhikkhave, bhaddakaṁ. Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa …pe… sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ … yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā”ti.

[¶16] > Pali: Catutthaṁ.

[¶17] AN 10.105 · Knowledge

> Pali: AN 10.105 · Vijjāsutta

[¶18] “Mendicants, ignorance leads the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, produces wrong view. Wrong view produces wrong purpose. Wrong purpose produces wrong speech. Wrong speech produces wrong action. Wrong action produces wrong livelihood. Wrong livelihood produces wrong effort. Wrong effort produces wrong mindfulness. Wrong mindfulness produces wrong immersion. Wrong immersion produces wrong knowledge. Wrong knowledge produces wrong freedom.

> Pali: “Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā, anvadeva ahirikaṁ anottappaṁ. 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 micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.

[¶19] Knowledge leads the attainment of skillful qualities, with conscience and prudence following along. A knowing one, firm in knowledge, produces right view. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.”

> Pali: Vijjā, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā, anvadeva hirottappaṁ. 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 sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.

[¶20] > Pali: Pañcamaṁ.

[¶21] AN 10.106 · Wearing Away

> Pali: AN 10.106 · Nijjarasutta

[¶22] “Mendicants, there are these ten grounds for wearing away. What ten?

> Pali: “Dasayimāni, bhikkhave, nijjaravatthūni. Katamāni dasa?

[¶23] For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. And because of right view, many skillful qualities are fully developed.

> Pali: Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶24] For one of right purpose, wrong purpose is worn away. And the many bad, unskillful qualities that arise because of wrong purpose are worn away. And because of right purpose, many skillful qualities are fully developed.

> Pali: Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶25] For one of right speech, wrong speech is worn away. And the many bad, unskillful qualities that arise because of wrong speech are worn away. And because of right speech, many skillful qualities are fully developed.

> Pali: Sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶26] For one of right action, wrong action is worn away. And the many bad, unskillful qualities that arise because of wrong action are worn away. And because of right action, many skillful qualities are fully developed.

> Pali: Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶27] For one of right livelihood, wrong livelihood is worn away. And the many bad, unskillful qualities that arise because of wrong livelihood are worn away. And because of right livelihood, many skillful qualities are fully developed.

> Pali: Sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶28] For one of right effort, wrong effort is worn away. And the many bad, unskillful qualities that arise because of wrong effort are worn away. And because of right effort, many skillful qualities are fully developed.

> Pali: Sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶29] For one of right mindfulness, wrong mindfulness is worn away. And the many bad, unskillful qualities that arise because of wrong mindfulness are worn away. And because of right mindfulness, many skillful qualities are fully developed.

> Pali: Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶30] For one of right immersion, wrong immersion is worn away. And the many bad, unskillful qualities that arise because of wrong immersion are worn away. And because of right immersion, many skillful qualities are fully developed.

> Pali: Sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶31] For one of right knowledge, wrong knowledge is worn away. And the many bad, unskillful qualities that arise because of wrong knowledge are worn away. And because of right knowledge, many skillful qualities are fully developed.

> Pali: Sammāñāṇissa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶32] For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. And because of right freedom, many skillful qualities are fully developed.

> Pali: Sammāvimuttissa, bhikkhave, micchāvimutti nijjiṇṇā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶33] These are the ten grounds for wearing away.”

> Pali: Imāni kho, bhikkhave, dasa nijjaravatthūnī”ti.

[¶34] > Pali: Chaṭṭhaṁ.

[¶35] AN 10.107 · The Bone-Washing Ceremony

> Pali: AN 10.107 · Dhovanasutta

[¶36] “Mendicants, in the southern lands there is a ceremony named ‘bone-washing’. There they have food, drink, snacks, meals, refreshments, and beverages, as well as dancing, singing, and music. There is such a washing, I don’t deny it. But that washing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

> Pali: “Atthi, bhikkhave, dakkhiṇesu janapadesu dhovanaṁ nāma. Tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi. Atthetaṁ, bhikkhave, dhovanaṁ; ‘netaṁ natthī’ti vadāmi. Tañca kho etaṁ, bhikkhave, dhovanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

[¶37] I will teach a noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 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. Listen and apply your mind well, I will speak.”

> Pali: Ahañca kho, bhikkhave, ariyaṁ dhovanaṁ desessāmi, yaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶38] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶39] “And what is that noble washing?

> Pali: “Katamañca taṁ, bhikkhave, ariyaṁ dhovanaṁ, yaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

[¶40] For one of right view, wrong view is washed away. And the many bad, unskillful qualities that arise because of wrong view are washed away. And because of right view, many skillful qualities are fully developed.

> Pali: Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhotā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶41] For one of right purpose, wrong purpose is washed away. … For one of right speech, wrong speech is washed away. … For one of right action, wrong action is washed away. … For one of right livelihood, wrong livelihood is washed away. … For one of right effort, wrong effort is washed away. … For one of right mindfulness, wrong mindfulness is washed away. … For one of right immersion, wrong immersion is washed away. … For one of right knowledge, wrong knowledge is washed away. …

> Pali: Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhoto hoti …pe… sammāvācassa, bhikkhave, micchāvācā niddhotā hoti … sammākammantassa, bhikkhave, micchākammanto niddhoto hoti … sammāājīvassa, bhikkhave, micchāājīvo niddhoto hoti … sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhoto hoti … sammāsatissa, bhikkhave, micchāsati niddhotā hoti … sammāsamādhissa, bhikkhave, micchāsamādhi niddhoto hoti … sammāñāṇissa, bhikkhave, micchāñāṇaṁ niddhotaṁ hoti …pe….

[¶42] For one of right freedom, wrong freedom is washed away. And the many bad, unskillful qualities that arise because of wrong freedom are washed away. And because of right freedom, many skillful qualities are fully developed. This is the noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. 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.”

> Pali: Sammāvimuttissa, bhikkhave, micchāvimutti niddhotā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Idaṁ kho taṁ, bhikkhave, ariyaṁ dhovanaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, yaṁ dhovanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.

[¶43] > Pali: Sattamaṁ.

[¶44] AN 10.108 · Doctors

> Pali: AN 10.108 · Tikicchakasutta

[¶45] “Mendicants, doctors prescribe a purgative for eliminating illnesses stemming from disorders of bile, phlegm, and wind. There is such a purgative, I don’t deny it. But this kind of purgative sometimes works and sometimes fails.

> Pali: “Tikicchakā, bhikkhave, virecanaṁ denti pittasamuṭṭhānānampi ābādhānaṁ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṁ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṁ paṭighātāya. Atthetaṁ, bhikkhave, virecanaṁ; ‘netaṁ natthī’ti vadāmi. Tañca kho etaṁ, bhikkhave, virecanaṁ sampajjatipi vipajjatipi.

[¶46] 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. Listen and apply your mind well, I will speak.”

> Pali: Ahañca kho, bhikkhave, ariyaṁ virecanaṁ desessāmi, yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶47] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶48] “And what is the noble purgative that works without fail?

> Pali: “Katamañca taṁ, bhikkhave, ariyaṁ virecanaṁ, yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

[¶49] For one of right view, wrong view is purged. And the many bad, unskillful qualities produced by wrong view are purged. And because of right view, many skillful qualities are fully developed.

> Pali: Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi virittā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶50] For one of right purpose, wrong purpose is purged. … For one of right speech, wrong speech is purged. … For one of right action, wrong action is purged. … For one of right livelihood, wrong livelihood is purged. … For one of right effort, wrong effort is purged. … For one of right mindfulness, wrong mindfulness is purged. … For one of right immersion, wrong immersion is purged. … For one of right knowledge, wrong knowledge is purged. …

> Pali: Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo viritto hoti …pe… sammāvācassa, bhikkhave, micchāvācā virittā hoti … sammākammantassa, bhikkhave, micchākammanto viritto hoti … sammāājīvassa, bhikkhave, micchāājīvo viritto hoti … sammāvāyāmassa, bhikkhave, micchāvāyāmo viritto hoti … sammāsatissa, bhikkhave, micchāsati virittā hoti … sammāsamādhissa, bhikkhave, micchāsamādhi viritto hoti … sammāñāṇissa, bhikkhave, micchāñāṇaṁ virittaṁ hoti …pe….

[¶51] For one of right freedom, wrong freedom is purged. And the many bad, unskillful qualities produced by wrong freedom are purged. And because of right freedom, many skillful qualities are fully developed. 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.”

> Pali: Sammāvimuttissa, bhikkhave, micchāvimutti virittā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Idaṁ kho taṁ, bhikkhave, ariyaṁ virecanaṁ yaṁ virecanaṁ sampajjatiyeva no vipajjati, yaṁ virecanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.

[¶52] > Pali: Aṭṭhamaṁ.

[¶53] AN 10.109 · Emetic

> Pali: AN 10.109 · Vamanasutta

[¶54] “Mendicants, doctors prescribe an emetic for eliminating illnesses stemming from disorders of bile, phlegm, and wind. There is such an emetic, I don’t deny it. But this kind of emetic sometimes works and sometimes fails.

> Pali: “Tikicchakā, bhikkhave, vamanaṁ denti pittasamuṭṭhānānampi ābādhānaṁ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṁ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṁ paṭighātāya. Atthetaṁ, bhikkhave, vamanaṁ; ‘netaṁ natthī’ti vadāmi. Tañca kho etaṁ, bhikkhave, vamanaṁ sampajjatipi vipajjatipi.

[¶55] 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. Listen and apply your mind well, I will speak. …

> Pali: Ahañca kho, bhikkhave, ariyaṁ vamanaṁ desessāmi, yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṁ suṇātha …pe….

[¶56] And what is that noble emetic that works without fail?

> Pali: Katamañca taṁ, bhikkhave, ariyaṁ vamanaṁ, yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

[¶57] For one of right view, wrong view is vomited up. And the many bad, unskillful qualities produced by wrong view are vomited up. And because of right view, many skillful qualities are fully developed.

> Pali: Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi vantā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶58] For one of right purpose, wrong purpose is vomited up. … For one of right speech, wrong speech is vomited up. … For one of right action, wrong action is vomited up. … For one of right livelihood, wrong livelihood is vomited up. … For one of right effort, wrong effort is vomited up. … For one of right mindfulness, wrong mindfulness is vomited up. … For one of right immersion, wrong immersion is vomited up. … For one of right knowledge, wrong knowledge is vomited up. …

> Pali: Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo vanto hoti …pe… sammāvācassa, bhikkhave, micchāvācā vantā hoti … sammākammantassa, bhikkhave, micchākammanto vanto hoti … sammāājīvassa, bhikkhave, micchāājīvo vanto hoti … sammāvāyāmassa, bhikkhave, micchāvāyāmo vanto hoti … sammāsatissa, bhikkhave, micchāsati vantā hoti … sammāsamādhissa, bhikkhave, micchāsamādhi vanto hoti … sammāñāṇissa, bhikkhave, micchāñāṇaṁ vantaṁ hoti …pe….

[¶59] For one of right freedom, wrong freedom is vomited up. And the many bad, unskillful qualities produced by wrong freedom are vomited up. And because of right freedom, many skillful qualities are fully developed. 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.”

> Pali: Sammāvimuttissa, bhikkhave, micchāvimutti vantā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Idaṁ kho taṁ, bhikkhave, ariyaṁ vamanaṁ yaṁ vamanaṁ sampajjatiyeva no vipajjati, yaṁ vamanaṁ āgamma jātidhammā sattā jātiyā parimuccanti …pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti.

[¶60] > Pali: Navamaṁ.

[¶61] AN 10.110 · Blown Away

> Pali: AN 10.110 · Niddhamanīyasutta

[¶62] “Mendicants, these ten qualities should be blown away. What ten? For one of right view, wrong view is blown away. And the many bad, unskillful qualities produced by wrong view are blown away. And because of right view, many skillful qualities are fully developed.

> Pali: “Dasayime, bhikkhave, niddhamanīyā dhammā. Katame dasa? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhantā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

[¶63] For one of right purpose, wrong purpose is blown away. … For one of right speech, wrong speech is blown away. … For one of right action, wrong action is blown away. … For one of right livelihood, wrong livelihood is blown away. … For one of right effort, wrong effort is blown away. … For one of right mindfulness, wrong mindfulness is blown away. … For one of right immersion, wrong immersion is blown away. … For one of right knowledge, wrong knowledge is blown away. …

> Pali: Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhanto hoti …pe… sammāvācassa bhikkhave, micchāvācā niddhantā hoti … sammākammantassa, bhikkhave, micchākammanto niddhanto hoti … sammāājīvassa, bhikkhave, micchāājīvo niddhanto hoti … sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhanto hoti … sammāsatissa, bhikkhave, micchāsati niddhantā hoti … sammāsamādhissa, bhikkhave, micchāsamādhi niddhanto hoti … sammāñāṇissa, bhikkhave, micchāñāṇaṁ niddhantaṁ hoti ….

[¶64] For one of right freedom, wrong freedom is blown away. And the many bad, unskillful qualities produced by wrong freedom are blown away. And because of right freedom, many skillful qualities are fully developed. These are the ten qualities that should be blown away.”

> Pali: Sammāvimuttissa, bhikkhave, micchāvimutti niddhantā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Ime kho, bhikkhave, dasa niddhamanīyā dhammā”ti.

[¶65] > Pali: Dasamaṁ.

[¶66] AN 10.111 · An Adept (1st)

> Pali: AN 10.111 · Paṭhamaasekhasutta

[¶67] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶68] “Sir, they speak of the one called ‘an adept’. How is an adept mendicant defined?”

> Pali: “‘Asekho asekho’ti, bhante, vuccati. Kittāvatā bhante, bhikkhu asekho hotī”ti?

[¶69] “Mendicant, it’s when a mendicant has an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. That’s how a mendicant is an adept.”

> Pali: “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. Evaṁ kho, bhikkhu, bhikkhu asekho hotī”ti.

[¶70] > Pali: Ekādasamaṁ.

## 21. The Ceremony of Descent · AN 10.113–10.121

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/21/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/21/#p-N

[¶0] AN 10.113 · Bad Principles (1st)

> Pali: AN 10.113 · Paṭhamaadhammasutta

[¶1] “Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.

> Pali: “Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶2] And what are bad principles with bad results? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are called bad principles with bad results.

> Pali: Katamo ca, bhikkhave, adhammo ca anattho ca? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti— ayaṁ vuccati, bhikkhave, adhammo ca anattho ca.

[¶3] And what are good principles with good results? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are called good principles with good results.

> Pali: Katamo ca, bhikkhave, dhammo ca attho ca? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— ayaṁ vuccati, bhikkhave, dhammo ca attho ca.

[¶4] ‘You should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

> Pali: ‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] AN 10.114 · Bad Principles (2nd)

> Pali: AN 10.114 · Dutiyaadhammasutta

[¶7] “Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

> Pali: “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶8] So what are bad principles? What are good principles? What are bad results? And what are good results?

> Pali: Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?

[¶9] Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

> Pali: Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶10] Wrong purpose is a bad principle. Right purpose is a good principle. And the many bad, unskillful qualities produced by wrong purpose are bad results. And the many skillful qualities fully developed because of right purpose are good results.

> Pali: Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶11] Wrong speech is a bad principle. Right speech is a good principle. And the many bad, unskillful qualities produced by wrong speech are bad results. And the many skillful qualities fully developed because of right speech are good results.

> Pali: Micchāvācā, bhikkhave, adhammo; sammāvācā dhammo; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶12] Wrong action is a bad principle. Right action is a good principle. And the many bad, unskillful qualities produced by wrong action are bad results. And the many skillful qualities fully developed because of right action are good results.

> Pali: Micchākammanto, bhikkhave, adhammo; sammākammanto dhammo; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶13] Wrong livelihood is a bad principle. Right livelihood is a good principle. And the many bad, unskillful qualities produced by wrong livelihood are bad results. And the many skillful qualities fully developed because of right livelihood are good results.

> Pali: Micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶14] Wrong effort is a bad principle. Right effort is a good principle. And the many bad, unskillful qualities produced by wrong effort are bad results. And the many skillful qualities fully developed because of right effort are good results.

> Pali: Micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶15] Wrong mindfulness is a bad principle. Right mindfulness is a good principle. And the many bad, unskillful qualities produced by wrong mindfulness are bad results. And the many skillful qualities fully developed because of right mindfulness are good results.

> Pali: Micchāsati, bhikkhave, adhammo; sammāsati dhammo; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶16] Wrong immersion is a bad principle. Right immersion is a good principle. And the many bad, unskillful qualities produced by wrong immersion are bad results. And the many skillful qualities fully developed because of right immersion are good results.

> Pali: Micchāsamādhi, bhikkhave, adhammo; sammāsamādhi dhammo; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶17] Wrong knowledge is a bad principle. Right knowledge is a good principle. And the many bad, unskillful qualities produced by wrong knowledge are bad results. And the many skillful qualities fully developed because of right knowledge are good results.

> Pali: Micchāñāṇaṁ, bhikkhave, adhammo; sammāñāṇaṁ dhammo; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶18] Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results.

> Pali: Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶19] ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

> Pali: ‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶20] > Pali: Dutiyaṁ.

[¶21] AN 10.115 · Bad Principles (3rd)

> Pali: AN 10.115 · Tatiyaadhammasutta

[¶22] “Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.”

> Pali: “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.

[¶23] That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

[¶24] Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. Who can explain in detail the meaning of this brief summary recital given by the Buddha?”

> Pali: Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘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 atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

[¶25] Then they considered, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.”

> Pali: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā”ti.

[¶26] Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.”

> Pali: Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: “Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca …pe… tathā paṭipajjitabban’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavatā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā’ti. Vibhajatu āyasmā ānando”ti.

[¶27] “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

> Pali: “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

[¶28] “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

> Pali: “Addhāvuso ānanda, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma, yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā ānando agaruṁ katvā”ti.

[¶29] “Then listen and apply your mind well, I will speak.”

> Pali: “Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶30] “Yes, reverend,” they replied. Ānanda said this:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Athāyasmā ānando etadavoca:

[¶31] “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’

> Pali: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.

[¶32] So what are bad principles? What are good principles? What are bad results? And what are good results?

> Pali: Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?

[¶33] Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

> Pali: Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶34] Wrong purpose is a bad principle. Right purpose is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. …

> Pali: Micchāsaṅkappo, āvuso, adhammo; sammāsaṅkappo dhammo … micchāvācā, āvuso, adhammo; sammāvācā dhammo … micchākammanto, āvuso, adhammo; sammākammanto dhammo … micchāājīvo, āvuso, adhammo; sammāājīvo dhammo … micchāvāyāmo, āvuso, adhammo; sammāvāyāmo dhammo … micchāsati, āvuso, adhammo; sammāsati dhammo … micchāsamādhi, āvuso, adhammo; sammāsamādhi dhammo … micchāñāṇaṁ, āvuso, adhammo; sammāñāṇaṁ dhammo ….

[¶35] Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results.

> Pali: Micchāvimutti, āvuso, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶36] The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this summary recital. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

> Pali: Ayaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca …pe… tathā paṭipajjitabban’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

[¶37] “Yes, reverend,” said those mendicants, 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:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶38] > Pali: “Yaṁ kho no bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti.

[¶39] > Pali: Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

[¶40] > Pali: Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā’ti.

[¶41] “Sir, we went to Ānanda and asked him about this matter. And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.”

> Pali: Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ apucchimhā. Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti.

[¶42] “Good, good, mendicants! Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

> Pali: “Sādhu sādhu, bhikkhave. Paṇḍito, bhikkhave, ānando. Mahāpañño, bhikkhave, ānando. Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. Eso ceva tassa attho evañca naṁ dhāreyyāthā”ti.

[¶43] > Pali: Tatiyaṁ.

[¶44] AN 10.116 · With Ajita

> Pali: AN 10.116 · Ajitasutta

[¶45] Then the wanderer Ajita went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, we have a spiritual companion called ‘Astute’. He has worked out around five hundred arguments by which followers of other religions will know when they’ve been refuted.”

> Pali: Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ajito paribbājako bhagavantaṁ etadavoca: “Amhākaṁ, bho gotama, paṇḍito nāma sabrahmacārī. Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti upāraddhasmā”ti.

[¶46] Then the Buddha said to the mendicants, “Mendicants, do you remember this Astute’s points?”

> Pali: Atha kho bhagavā bhikkhū āmantesi: “dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī”ti?

[¶47] “Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak and the mendicants will remember it.”

> Pali: “Etassa, bhagavā, kālo etassa, sugata, kālo yaṁ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.

[¶48] “Well then, mendicants, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶49] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶50] “Mendicants, take a certain someone who rebuts and quashes unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a colossal racket: ‘He is truly astute! He is truly astute!’

> Pali: “Idha, bhikkhave, ekacco adhammikena vādena adhammikaṁ vādaṁ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṁ parisaṁ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti: ‘paṇḍito vata bho, paṇḍito vata bho’ti.

[¶51] Someone else rebuts and quashes principled statements with unprincipled statements. This delights an unprincipled assembly, who make a colossal racket: ‘He is truly astute! He is truly astute!’

> Pali: Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṁ vādaṁ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṁ parisaṁ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti: ‘paṇḍito vata bho, paṇḍito vata bho’ti.

[¶52] Someone else rebuts and quashes principled and unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a colossal racket: ‘He is truly astute! He is truly astute!’

> Pali: Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṁ adhammikañca vādaṁ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṁ parisaṁ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti: ‘paṇḍito vata bho, paṇḍito vata bho’ti.

[¶53] Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

> Pali: Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶54] So what are bad principles? What are good principles? What are bad results? And what are good results? Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

> Pali: Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶55] Wrong purpose is a bad principle. Right purpose is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. …

> Pali: Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo … micchāvācā, bhikkhave, adhammo; sammāvācā dhammo … micchākammanto, bhikkhave, adhammo; sammākammanto dhammo … micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo … micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo … micchāsati, bhikkhave, adhammo; sammāsati dhammo … micchāsamādhi, bhikkhave adhammo; sammāsamādhi dhammo … micchāñāṇaṁ, bhikkhave, adhammo; sammāñāṇaṁ dhammo.

[¶56] Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results.

> Pali: Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶57] ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

> Pali: ‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶58] > Pali: Catutthaṁ.

[¶59] AN 10.117 · With Saṅgārava

> Pali: AN 10.117 · Saṅgāravasutta

[¶60] Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:

[¶61] “Worthy Gotama, what is the near shore? And what is the far shore?”

> Pali: “kiṁ nu kho, bho gotama, orimaṁ tīraṁ, kiṁ pārimaṁ tīran”ti?

[¶62] “Wrong view is the near shore, brahmin, and right view is the far shore. Wrong purpose is the near shore, and right purpose is the far shore. Wrong speech is the near shore, and right speech is the far shore. Wrong action is the near shore, and right action is the far shore. Wrong livelihood is the near shore, and right livelihood is the far shore. Wrong effort is the near shore, and right effort is the far shore. Wrong mindfulness is the near shore, and right mindfulness is the far shore. Wrong immersion is the near shore, and right immersion is the far shore. Wrong knowledge is the near shore, and right knowledge is the far shore. Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

> Pali: “Micchādiṭṭhi kho, brāhmaṇa, orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ; micchāsaṅkappo orimaṁ tīraṁ, sammāsaṅkappo pārimaṁ tīraṁ; micchāvācā orimaṁ tīraṁ, sammāvācā pārimaṁ tīraṁ; micchākammanto orimaṁ tīraṁ, sammākammanto pārimaṁ tīraṁ; micchāājīvo orimaṁ tīraṁ, sammāājīvo pārimaṁ tīraṁ; micchāvāyāmo orimaṁ tīraṁ, sammāvāyāmo pārimaṁ tīraṁ; micchāsati orimaṁ tīraṁ, sammāsati pārimaṁ tīraṁ; micchāsamādhi orimaṁ tīraṁ, sammāsamādhi pārimaṁ tīraṁ; micchāñāṇaṁ orimaṁ tīraṁ, sammāñāṇaṁ pārimaṁ tīraṁ; micchāvimutti orimaṁ tīraṁ, sammāvimutti pārimaṁ tīranti. Idaṁ kho, brāhmaṇa, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.

[¶63] Few are those among humans
who cross to the far shore.
The rest just run around
on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶64] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶65] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
Sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
Viveke yattha dūramaṁ.

[¶66] they’d long for satisfaction there.
Forsaking sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶67] And those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping—
with defilements ended, brilliant,
they are quenched in this world.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶68] > Pali: Pañcamaṁ.

[¶69] AN 10.118 · The Near Shore

> Pali: AN 10.118 · Orimatīrasutta

[¶70] “Mendicants, I will teach you the near shore and the far shore. Listen and apply your mind well, I will speak.”

> Pali: “Orimañca, bhikkhave, tīraṁ desessāmi pārimañca tīraṁ. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶71] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶72] “And what, mendicants, is the near shore? What is the far shore? Wrong view is the near shore, and right view is the far shore. … Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore.

> Pali: “Katamañca, bhikkhave, orimaṁ tīraṁ, katamañca pārimaṁ tīraṁ? Micchādiṭṭhi orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ …pe… micchāvimutti orimaṁ tīraṁ, sammāvimutti pārimaṁ tīraṁ. Idaṁ kho, bhikkhave, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.

[¶73] Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶74] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶75] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
viveke yattha dūramaṁ.

[¶76] they’d long for satisfaction there.
Forsaking sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶77] And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶78] > Pali: Chaṭṭhaṁ.

[¶79] AN 10.119 · The Ceremony of Descent (1st)

> Pali: AN 10.119 · Paṭhamapaccorohaṇīsutta

[¶80] Now, at that time it was the sabbath. The brahmin Jānussoṇi 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.

> Pali: Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya bhagavato avidūre ekamantaṁ ṭhito hoti.

[¶81] The Buddha saw him, and said, “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? What’s going on today with the brahmin clan?”

> Pali: Addasā kho bhagavā jāṇussoṇiṁ brāhmaṇaṁ tadahuposathe sīsaṁnhātaṁ navaṁ khomayugaṁ nivatthaṁ allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhitaṁ. Disvāna jāṇussoṇiṁ brāhmaṇaṁ etadavoca: “kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? Kiṁ nvajja brāhmaṇakulassā”ti?

[¶82] “Worthy Gotama, today is the ceremony of descent for the brahmin clan.”

> Pali: “Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.

[¶83] “But how do the brahmins observe the ceremony of descent?”

> Pali: “Yathā kathaṁ pana, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hotī”ti?

[¶84] “Well, worthy 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. That night they rise three times and worship the fire with cupped palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with delicious fresh and cooked foods. That’s how the brahmins observe the ceremony of descent.”

> Pali: “Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṁnhātā navaṁ khomayugaṁ nivatthā allena gomayena pathaviṁ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṁ antarā ca agyāgāraṁ seyyaṁ kappenti. Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti: ‘paccorohāma bhavantaṁ, paccorohāma bhavantan’ti. Bahukena ca sappitelanavanītena aggiṁ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṁ, bho gotama, brāhmaṇānaṁ paccorohaṇī hotī”ti.

[¶85] “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.”

> Pali: “Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.

[¶86] “But worthy Gotama, how is the ceremony of descent observed in the training of the Noble One? Worthy Gotama, please teach me this.”

> Pali: “Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.

[¶87] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶88] “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶89] “It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view.

> Pali: “Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati: ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati.

[¶90] ‘Wrong purpose has a bad result in both this life and the next.’ Reflecting like this, they give up wrong purpose, they descend from wrong purpose.

> Pali: … ‘Micchāsaṅkappassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāsaṅkappaṁ pajahati; micchāsaṅkappā paccorohati.

[¶91] ‘Wrong speech has a bad result in both this life and the next.’ Reflecting like this, they give up wrong speech, they descend from wrong speech.

> Pali: … ‘Micchāvācāya kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvācaṁ pajahati; micchāvācāya paccorohati.

[¶92] ‘Wrong action has a bad result in both this life and the next.’ Reflecting like this, they give up wrong action, they descend from wrong action.

> Pali: … ‘Micchākammantassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchākammantaṁ pajahati; micchākammantā paccorohati.

[¶93] ‘Wrong livelihood has a bad result in both this life and the next.’ Reflecting like this, they give up wrong livelihood, they descend from wrong livelihood.

> Pali: … ‘Micchāājīvassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāājīvaṁ pajahati; micchāājīvā paccorohati.

[¶94] ‘Wrong effort has a bad result in both this life and the next.’ Reflecting like this, they give up wrong effort, they descend from wrong effort.

> Pali: … ‘Micchāvāyāmassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvāyāmaṁ pajahati; micchāvāyāmā paccorohati.

[¶95] ‘Wrong mindfulness has a bad result in both this life and the next.’ Reflecting like this, they give up wrong mindfulness, they descend from wrong mindfulness.

> Pali: … ‘Micchāsatiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāsatiṁ pajahati; micchāsatiyā paccorohati.

[¶96] ‘Wrong immersion has a bad result in both this life and the next.’ Reflecting like this, they give up wrong immersion, they descend from wrong immersion.

> Pali: … ‘Micchāsamādhissa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāsamādhiṁ pajahati; micchāsamādhimhā paccorohati.

[¶97] ‘Wrong knowledge has a bad result in both this life and the next.’ Reflecting like this, they give up wrong knowledge, they descend from wrong knowledge.

> Pali: … ‘Micchāñāṇassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāñāṇaṁ pajahati; micchāñāṇamhā paccorohati.

[¶98] ‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is the ceremony of descent in the training of the Noble One.”

> Pali: … ‘Micchāvimuttiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvimuttiṁ pajahati; micchāvimuttiyā paccorohati. Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.

[¶99] “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. And, worthy 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. Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Aññathā, bho gotama, brāhmaṇānaṁ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶100] > Pali: Sattamaṁ.

[¶101] AN 10.120 · The Ceremony of Descent (2nd)

> Pali: AN 10.120 · Dutiyapaccorohaṇīsutta

[¶102] “Mendicants, I will teach you the noble descent. Listen and apply your mind well, I will speak. … And what is the noble descent? It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view. ‘Wrong purpose has a bad result …’ … ‘Wrong speech …’ … ‘Wrong action …’ … ‘Wrong livelihood …’ … ‘Wrong effort …’ … ‘Wrong mindfulness …’ … ‘Wrong immersion …’ … ‘Wrong knowledge …’ … ‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is called the noble descent.”

> Pali: “Ariyaṁ vo, bhikkhave, paccorohaṇiṁ desessāmi. Taṁ suṇātha … katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘micchādiṭṭhiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati. Micchāsaṅkappassa kho pāpako vipāko … micchāvācāya kho … micchākammantassa kho … micchāājīvassa kho … micchāvāyāmassa kho … micchāsatiyā kho … micchāsamādhissa kho … micchāñāṇassa kho … micchāvimuttiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvimuttiṁ pajahati; micchāvimuttiyā paccorohati. Ayaṁ vuccati, bhikkhave, ariyā paccorohaṇī”ti.

[¶103] > Pali: Aṭṭhamaṁ.

[¶104] AN 10.121 · Forerunner

> Pali: AN 10.121 · Pubbaṅgamasutta

[¶105] “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way right view is the forerunner and harbinger of skillful qualities. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.”

> Pali: “Sūriyassa, bhikkhave, udayato etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—aruṇuggaṁ. Evamevaṁ kho, bhikkhave, kusalānaṁ dhammānaṁ etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.

[¶106] > Pali: Navamaṁ.

## 22. Purified · AN 10.123–10.133

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/22/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/22/#p-N

[¶0] AN 10.123 · First

> Pali: AN 10.123 · Paṭhamasutta

[¶1] “Mendicants, these ten things are not purified and cleansed apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things are not purified and cleansed apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā parisuddhā pariyodātā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— ime kho, bhikkhave, dasa dhammā parisuddhā pariyodātā, nāññatra sugatavinayā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 10.124 · Second

> Pali: AN 10.124 · Dutiyasutta

[¶4] “Mendicants, these ten things don’t arise apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā anuppannā uppajjanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā anuppannā uppajjanti, nāññatra sugatavinayā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 10.125 · Third

> Pali: AN 10.125 · Tatiyasutta

[¶7] “Mendicants, these ten things are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that are not very fruitful and beneficial apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā mahapphalā mahānisaṁsā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā mahapphalā mahānisaṁsā, nāññatra sugatavinayā”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 10.126 · Fourth

> Pali: AN 10.126 · Catutthasutta

[¶10] “Mendicants, these ten things don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] AN 10.127 · Fifth

> Pali: AN 10.127 · Pañcamasutta

[¶13] “Mendicants, these ten things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] AN 10.128 · Sixth

> Pali: AN 10.128 · Chaṭṭhasutta

[¶16] “Mendicants, these ten things don’t arise to be developed and cultivated apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.

[¶17] > Pali: Chaṭṭhaṁ.

[¶18] AN 10.129 · Seventh

> Pali: AN 10.129 · Sattamasutta

[¶19] “Mendicants, these ten things when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā, nāññatra sugatavinayā”ti.

[¶20] > Pali: Sattamaṁ.

[¶21] AN 10.130 · Eighth

> Pali: AN 10.130 · Aṭṭhamasutta

[¶22] “Mendicants, these ten things when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā”ti.

[¶23] > Pali: Aṭṭhamaṁ.

[¶24] AN 10.131 · Ninth

> Pali: AN 10.131 · Navamasutta

[¶25] “Mendicants, these ten things when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.”

> Pali: “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti— ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti, nāññatra sugatavinayā”ti.

[¶26] > Pali: Navamaṁ.

[¶27] AN 10.132 · Tenth

> Pali: AN 10.132 · Dasamasutta

[¶28] “Mendicants, there are ten wrong ways. What ten? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are the ten wrong ways.”

> Pali: “Dasayime, bhikkhave, micchattā. Katame dasa? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti— ime kho, bhikkhave, dasa micchattā”ti.

[¶29] > Pali: Dasamaṁ.

[¶30] AN 10.133 · Eleventh

> Pali: AN 10.133 · Ekādasamasutta

[¶31] “Mendicants, there are ten right ways. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten right ways.”

> Pali: “Dasayime, bhikkhave, sammattā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— ime kho, bhikkhave, dasa sammattā”ti.

[¶32] > Pali: Ekādasamaṁ.

[¶33] > Pali: Parisuddhavaggo tatiyo.

## 23. Good · AN 10.134–10.144

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/23/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/23/#p-N

[¶0] AN 10.134 · Good

> Pali: AN 10.134 · Sādhusutta

[¶1] “Mendicants, I will teach you what is good and what is not good. Listen and apply your mind well, I will speak.”

> Pali: “Sādhuñca vo, bhikkhave, desessāmi asādhuñca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶2] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “And what, mendicants, is not good? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not good. And what is good? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called what is good.”

> Pali: “Katamañca, bhikkhave, asādhu? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti— idaṁ vuccati, bhikkhave, asādhu. Katamañca, bhikkhave, sādhu? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— idaṁ vuccati, bhikkhave, sādhū”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 10.135 · The Teaching of the Noble Ones

> Pali: AN 10.135 · Ariyadhammasutta

[¶6] “Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. … And what is not the teaching of the noble ones? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching of the noble ones. And what is the teaching of the noble ones? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching of the noble ones.”

> Pali: “Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, anariyo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, anariyo dhammo. Katamo ca, bhikkhave, ariyo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, ariyo dhammo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 10.136 · Unskillful

> Pali: AN 10.136 · Akusalasutta

[¶9] “I will teach you the skillful and the unskillful … And what is the unskillful? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the unskillful. And what is the skillful? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the skillful.”

> Pali: “Akusalañca vo, bhikkhave, desessāmi kusalañca. Taṁ suṇātha …pe… katamañca, bhikkhave, akusalaṁ? Micchādiṭṭhi …pe… micchāvimutti— idaṁ vuccati, bhikkhave, akusalaṁ. Katamañca, bhikkhave, kusalaṁ? Sammādiṭṭhi …pe… sammāvimutti— idaṁ vuccati, bhikkhave, kusalan”ti.

[¶10] > Pali: Tatiyaṁ.

[¶11] AN 10.137 · Beneficial

> Pali: AN 10.137 · Atthasutta

[¶12] “I will teach you the beneficial and the harmful. … And what is the harmful? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the harmful. And what is the beneficial? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the beneficial.”

> Pali: “Atthañca vo, bhikkhave, desessāmi anatthañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, anattho? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, anattho. Katamo ca, bhikkhave, attho? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, attho”ti.

[¶13] > Pali: Catutthaṁ.

[¶14] AN 10.138 · The Teaching

> Pali: AN 10.138 · Dhammasutta

[¶15] “I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching. And what is the teaching? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching.”

> Pali: “Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, adhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, adhammo. Katamo ca, bhikkhave, dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, dhammo”ti.

[¶16] > Pali: Pañcamaṁ.

[¶17] AN 10.139 · Defiled

> Pali: AN 10.139 · Sāsavasutta

[¶18] “I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the defiled principle. And what is the undefiled principle? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the undefiled principle.”

> Pali: “Sāsavañca vo, bhikkhave, dhammaṁ desessāmi anāsavañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, sāsavo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, sāsavo dhammo. Katamo ca, bhikkhave, anāsavo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, anāsavo dhammo”ti.

[¶19] > Pali: Chaṭṭhaṁ.

[¶20] AN 10.140 · Blameworthy

> Pali: AN 10.140 · Sāvajjasutta

[¶21] “I will teach you the blameworthy principle and the blameless principle. … And what is the blameworthy principle? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the blameworthy principle. And what is the blameless principle? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the blameless principle.”

> Pali: “Sāvajjañca vo, bhikkhave, dhammaṁ desessāmi anavajjañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, sāvajjo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, sāvajjo dhammo. Katamo ca, bhikkhave, anavajjo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, anavajjo dhammo”ti.

[¶22] > Pali: Sattamaṁ.

[¶23] AN 10.141 · Mortifying

> Pali: AN 10.141 · Tapanīyasutta

[¶24] “I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the mortifying principle. And what is the unmortifying principle? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the unmortifying principle.”

> Pali: “Tapanīyañca vo, bhikkhave, dhammaṁ desessāmi atapanīyañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, tapanīyo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, tapanīyo dhammo. Katamo ca, bhikkhave, atapanīyo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, atapanīyo dhammo”ti.

[¶25] > Pali: Aṭṭhamaṁ.

[¶26] AN 10.142 · Accumulation

> Pali: AN 10.142 · Ācayagāmisutta

[¶27] “I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that leads to accumulation. And what is the principle that leads to dispersal? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that leads to dispersal.”

> Pali: “Ācayagāmiñca vo, bhikkhave, dhammaṁ desessāmi apacayagāmiñca. Taṁ suṇātha …pe… katamo ca, bhikkhave, ācayagāmī dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, ācayagāmī dhammo. Katamo ca, bhikkhave, apacayagāmī dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, apacayagāmī dhammo”ti.

[¶28] > Pali: Navamaṁ.

[¶29] AN 10.143 · With Suffering as Outcome

> Pali: AN 10.143 · Dukkhudrayasutta

[¶30] “I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the principle whose outcome is suffering. And what is the principle whose outcome is happiness? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the principle whose outcome is happiness.”

> Pali: “Dukkhudrayañca vo, bhikkhave, dhammaṁ desessāmi sukhudrayañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, dukkhudrayo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, dukkhudrayo dhammo. Katamo ca, bhikkhave, sukhudrayo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sukhudrayo dhammo”ti.

[¶31] > Pali: Dasamaṁ.

[¶32] AN 10.144 · Result in Suffering

> Pali: AN 10.144 · Dukkhavipākasutta

[¶33] “I will teach you the principle that results in suffering and that which results in happiness. … And what principle results in suffering? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that results in suffering. And what principle results in happiness? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that results in happiness.”

> Pali: “Dukkhavipākañca vo, bhikkhave, dhammaṁ desessāmi sukhavipākañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, dukkhavipāko dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, dukkhavipāko dhammo. Katamo ca, bhikkhave, sukhavipāko dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sukhavipāko dhammo”ti.

[¶34] > Pali: Ekādasamaṁ.

[¶35] > Pali: Sādhuvaggo catuttho.

## 24. The Noble Path · AN 10.145–10.154

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/24/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/24/#p-N

[¶0] AN 10.145 · The Noble Path

> Pali: AN 10.145 · Ariyamaggasutta

[¶1] “I will teach you the noble path and the ignoble path. … And what is the ignoble path? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the ignoble path. And what is the noble path? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the noble path.”

> Pali: “Ariyamaggañca vo, bhikkhave, dhammaṁ desessāmi anariyamaggañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, anariyo maggo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, anariyo maggo. Katamo ca, bhikkhave, ariyo maggo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, ariyo maggo”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 10.146 · The Dark Path

> Pali: AN 10.146 · Kaṇhamaggasutta

[¶4] “I will teach you the dark path and the bright path. … And what is the dark path? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the dark path. And what is the bright path? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the bright path.”

> Pali: “Kaṇhamaggañca vo, bhikkhave, dhammaṁ desessāmi sukkamaggañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, kaṇhamaggo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, kaṇhamaggo. Katamo ca, bhikkhave, sukkamaggo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sukkamaggo”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 10.147 · The True Teaching

> Pali: AN 10.147 · Saddhammasutta

[¶7] “I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the true teaching. And what is the true teaching? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the true teaching.”

> Pali: “Saddhammañca vo, bhikkhave, dhammaṁ desessāmi asaddhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, asaddhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, asaddhammo. Katamo ca, bhikkhave, saddhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, saddhammo”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 10.148 · The Teaching of the True Persons

> Pali: AN 10.148 · Sappurisadhammasutta

[¶10] “Mendicants, I will teach you the teaching of the true persons and the teaching of the untrue persons. … And what is the teaching of the untrue persons? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the teaching of the untrue persons. And what is the teaching of the true persons? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the teaching of the true persons.”

> Pali: “Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, asappurisadhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, asappurisadhammo. Katamo ca, bhikkhave, sappurisadhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sappurisadhammo”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] AN 10.149 · Should Be Activated

> Pali: AN 10.149 · Uppādetabbasutta

[¶13] “I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to activate. And what is the principle to activate? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to activate.”

> Pali: “Uppādetabbañca vo, bhikkhave, dhammaṁ desessāmi na uppādetabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na uppādetabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na uppādetabbo dhammo. Katamo ca, bhikkhave, uppādetabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, uppādetabbo dhammo”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] AN 10.150 · Should Be Cultivated

> Pali: AN 10.150 · Āsevitabbasutta

[¶16] “I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to cultivate. And what is the principle to cultivate? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to cultivate.”

> Pali: “Āsevitabbañca vo, bhikkhave, dhammaṁ desessāmi na āsevitabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na āsevitabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na āsevitabbo dhammo. Katamo ca, bhikkhave, āsevitabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, āsevitabbo dhammo”ti.

[¶17] > Pali: Chaṭṭhaṁ.

[¶18] AN 10.151 · Should Be Developed

> Pali: AN 10.151 · Bhāvetabbasutta

[¶19] “I will teach you the principle to develop and the principle not to develop. … And what is the principle not to develop? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to develop. And what is the principle to develop? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to develop.”

> Pali: “Bhāvetabbañca vo, bhikkhave, dhammaṁ desessāmi na bhāvetabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na bhāvetabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na bhāvetabbo dhammo. Katamo ca, bhikkhave, bhāvetabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, bhāvetabbo dhammo”ti.

[¶20] > Pali: Sattamaṁ.

[¶21] AN 10.152 · Should Be Made Much Of

> Pali: AN 10.152 · Bahulīkātabbasutta

[¶22] “I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to make much of. And what is the principle to make much of? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to make much of.”

> Pali: “Bahulīkātabbañca vo, bhikkhave, dhammaṁ desessāmi na bahulīkātabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na bahulīkātabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na bahulīkātabbo dhammo. Katamo ca, bhikkhave, bahulīkātabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, bahulīkātabbo dhammo”ti.

[¶23] > Pali: Aṭṭhamaṁ.

[¶24] AN 10.153 · Should Be Recollected

> Pali: AN 10.153 · Anussaritabbasutta

[¶25] “I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to recollect. And what is the principle to recollect? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to recollect.”

> Pali: “Anussaritabbañca vo, bhikkhave, dhammaṁ desessāmi na anussaritabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na anussaritabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na anussaritabbo dhammo. Katamo ca, bhikkhave, anussaritabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, anussaritabbo dhammo”ti.

[¶26] > Pali: Navamaṁ.

[¶27] AN 10.154 · Should Be Realized

> Pali: AN 10.154 · Sacchikātabbasutta

[¶28] “I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to realize. And what is the principle to realize? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to realize.”

> Pali: “Sacchikātabbañca vo, bhikkhave, dhammaṁ desessāmi na sacchikātabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na sacchikātabbo dhammo? Micchādiṭṭhi …pe… micchāvimutti— ayaṁ vuccati, bhikkhave, na sacchikātabbo dhammo. Katamo ca, bhikkhave, sacchikātabbo dhammo? Sammādiṭṭhi …pe… sammāvimutti— ayaṁ vuccati, bhikkhave, sacchikātabbo dhammo”ti.

[¶29] > Pali: Dasamaṁ.

[¶30] > Pali: Ariyavaggo pañcamo.

[¶31] > Pali: Tatiyo paṇṇāsako samatto.

## 25. Individuals · AN 10.155–10.156–166

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/25/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/25/#p-N

[¶0] AN 10.155 · You Should Associate

> Pali: AN 10.155 · Sevitabbasutta

[¶1] “Mendicants, you should not associate with an individual who has ten qualities. What ten? Wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. You should not associate with an individual who has these ten qualities.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo. Katamehi dasahi? Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti, micchāñāṇī hoti, micchāvimutti hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.

[¶2] You should associate with an individual who has ten qualities. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. You should associate with an individual who has these ten qualities.”

> Pali: Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo. Katamehi dasahi? Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo”ti.

[¶3] AN 10.156–166 · Frequenting, Etc.

> Pali: AN 10.156–166 · Bhajitabbādisutta

[¶4] “Mendicants, you should not frequent an individual who has ten qualities. … you should frequent … you should not pay homage … you should pay homage … you should not venerate … you should venerate … you should not praise … you should praise … you should not respect … you should respect … you should not revere … you should revere … is not a success … is a success … is not pure … is pure … does not win over conceit … wins over conceit … does not grow in wisdom … grows in wisdom …

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo …pe… bhajitabbo …pe… na payirupāsitabbo … payirupāsitabbo …pe… na pujjo hoti … pujjo hoti …pe… na pāsaṁso hoti … pāsaṁso hoti …pe… agāravo hoti … sagāravo hoti …pe… appatisso hoti … sappatisso hoti …pe… na ārādhako hoti … ārādhako hoti …pe… na visujjhati … visujjhati …pe… mānaṁ nādhibhoti … mānaṁ adhibhoti …pe… paññāya na vaḍḍhati … paññāya vaḍḍhati …pe….

[¶5] brims with much wickedness … brims with much merit. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. An individual who has these ten qualities brims with much merit.”

> Pali: Bahuṁ apuññaṁ pasavati … bahuṁ puññaṁ pasavati. Katamehi dasahi? Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṁ puññaṁ pasavatī”ti.

[¶6] > Pali: Puggalavaggo paṭhamo.

## 26. With Jāṇussoṇī · AN 10.167

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/26/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/26/#p-N

[¶0] AN 10.167 · The Brahmin Ceremony of Descent

> Pali: AN 10.167 · Brāhmaṇapaccorohaṇīsutta

[¶1] Now, at that time it was the sabbath. The brahmin Jānussoṇi 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.

> Pali: Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya bhagavato avidūre ekamantaṁ ṭhito hoti.

[¶2] The Buddha saw him, and said, “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? What’s going on today with the brahmin clan?”

> Pali: Addasā kho bhagavā jāṇussoṇiṁ brāhmaṇaṁ tadahuposathe sīsaṁnhātaṁ navaṁ khomayugaṁ nivatthaṁ allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhitaṁ. Disvāna jāṇussoṇiṁ brāhmaṇaṁ etadavoca: “kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? Kiṁ nvajja brāhmaṇakulassā”ti?

[¶3] “Worthy Gotama, today is the ceremony of descent for the brahmin clan.”

> Pali: “Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.

[¶4] “But how do the brahmins observe the ceremony of descent?”

> Pali: “Yathā kathaṁ pana, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hotī”ti?

[¶5] “Well, worthy 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. That night they rise three times and worship the fire with cupped palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with delicious fresh and cooked foods. That’s how the brahmins observe the ceremony of descent.”

> Pali: “Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṁnhātā navaṁ khomayugaṁ nivatthā allena gomayena pathaviṁ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṁ antarā ca agyāgāraṁ seyyaṁ kappenti. Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti: ‘paccorohāma bhavantaṁ, paccorohāma bhavantan’ti. Bahukena ca sappitelanavanītena aggiṁ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṁ, bho gotama, brāhmaṇānaṁ paccorohaṇī hotī”ti.

[¶6] “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.”

> Pali: “Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.

[¶7] “But worthy Gotama, how is the ceremony of descent observed in the training of the Noble One? Worthy Gotama, please teach me this.”

> Pali: “Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.

[¶8] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶9] “Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶10] “It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures.

> Pali: “Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati: ‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṁ pajahati; pāṇātipātā paccorohati.

[¶11] … ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing.

> Pali: … ‘Adinnādānassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṁ pajahati; adinnādānā paccorohati.

[¶12] … ‘Sexual misconduct has a bad result in the present life and in lives to come.’ Reflecting like this, they give up sexual misconduct, they descend from sexual misconduct.

> Pali: … ‘Kāmesumicchācārassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāmesumicchācāraṁ pajahati; kāmesumicchācārā paccorohati.

[¶13] … ‘Lying has a bad result in the present life and in lives to come.’ Reflecting like this, they give up lying, they descend from lying.

> Pali: … ‘Musāvādassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya musāvādaṁ pajahati; musāvādā paccorohati.

[¶14] … ‘Backbiting has a bad result in the present life and in lives to come.’ Reflecting like this, they give up backbiting, they descend from backbiting.

> Pali: … ‘Pisuṇāya vācāya kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pisuṇaṁ vācaṁ pajahati; pisuṇāya vācāya paccorohati.

[¶15] … ‘Harsh speech has a bad result in the present life and in lives to come.’ Reflecting like this, they give up harsh speech, they descend from harsh speech.

> Pali: … ‘Pharusāya vācāya kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pharusaṁ vācaṁ pajahati; pharusāya vācāya paccorohati.

[¶16] … ‘Talking nonsense has a bad result in the present life and in lives to come.’ Reflecting like this, they give up talking nonsense, they descend from talking nonsense.

> Pali: … ‘Samphappalāpassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya samphappalāpaṁ pajahati; samphappalāpā paccorohati.

[¶17] … ‘Covetousness has a bad result in the present life and in lives to come.’ Reflecting like this, they give up covetousness, they descend from covetousness.

> Pali: … ‘Abhijjhāya kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya abhijjhaṁ pajahati; abhijjhāya paccorohati.

[¶18] … ‘Ill will has a bad result in the present life and in lives to come.’ Reflecting like this, they give up ill will, they descend from ill will.

> Pali: … ‘Byāpādassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya byāpādaṁ pajahati; byāpādā paccorohati.

[¶19] ‘Wrong view has a bad result in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is the ceremony of descent in the training of the Noble One.”

> Pali: … ‘Micchādiṭṭhiyā kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati. Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.

[¶20] “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. And, worthy Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the Noble One. Excellent, worthy Gotama, excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Aññathā kho, bho gotama, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶21] > Pali: Paṭhamaṁ.

## 27. With Jānussoṇi · AN 10.168–10.175

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/27/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/27/#p-N

[¶0] AN 10.168 · The Noble Descent

> Pali: AN 10.168 · Ariyapaccorohaṇīsutta

[¶1] “Mendicants, I will teach you the noble descent. Listen and apply your mind well, I will speak.”

> Pali: “Ariyaṁ vo, bhikkhave, paccorohaṇiṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶2] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “And what, mendicants, is the noble descent? It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures.

> Pali: “Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘pāṇātipātassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṁ pajahati; pāṇātipātā paccorohati.

[¶4] … ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing.

> Pali: … ‘Adinnādānassa kho pāpako vipāko— diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṁ pajahati; adinnādānā paccorohati.

[¶5] … ‘Sexual misconduct has a bad result …’ … they descend from sexual misconduct.

> Pali: … ‘Kāmesumicchācārassa kho pāpako vipāko …pe… kāmesumicchācārā paccorohati.

[¶6] … ‘Lying has a bad result …’ … they descend from lying.

> Pali: … ‘Musāvādassa kho pāpako vipāko …pe… musāvādā paccorohati.

[¶7] … ‘Backbiting has a bad result …’ … they descend from backbiting.

> Pali: … ‘Pisuṇāya vācāya kho pāpako vipāko …pe… pisuṇāya vācāya paccorohati.

[¶8] … ‘Harsh speech has a bad result …’ … they descend from harsh speech.

> Pali: … ‘Pharusāya vācāya kho pāpako vipāko …pe… pharusāya vācāya paccorohati.

[¶9] … ‘Talking nonsense has a bad result …’ … they descend from talking nonsense.

> Pali: … ‘Samphappalāpassa kho pāpako vipāko …pe… samphappalāpā paccorohati.

[¶10] … ‘Covetousness has a bad result …’ … they descend from covetousness.

> Pali: … ‘Abhijjhāya kho pāpako vipāko …pe… abhijjhāya paccorohati.

[¶11] … ‘Ill will has a bad result …’ … they descend from ill will.

> Pali: … ‘Byāpādassa kho pāpako vipāko …pe… byāpādā paccorohati.

[¶12] … ‘Wrong view has a bad result both in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is called the noble descent.”

> Pali: … ‘Micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; micchādiṭṭhiyā paccorohati. Ayaṁ vuccati, bhikkhave, ariyā paccorohaṇī”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 10.169 · With Saṅgārava

> Pali: AN 10.169 · Saṅgāravasutta

[¶15] Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:

[¶16] “Worthy Gotama, what is the near shore? And what is the far shore?”

> Pali: “Kiṁ nu kho, bho gotama, orimaṁ tīraṁ, kiṁ pārimaṁ tīran”ti?

[¶17] “Killing living creatures is the near shore, brahmin, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and refraining from sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and refraining from divisive speech is the far shore. Harsh speech is the near shore, and refraining from harsh speech is the far shore. Talking nonsense is the near shore, and refraining from talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore.

> Pali: “Pāṇātipāto kho, brāhmaṇa, orimaṁ tīraṁ, pāṇātipātā veramaṇī pārimaṁ tīraṁ. Adinnādānaṁ kho, brāhmaṇa, orimaṁ tīraṁ, adinnādānā veramaṇī pārimaṁ tīraṁ. Kāmesumicchācāro orimaṁ tīraṁ, kāmesumicchācārā veramaṇī pārimaṁ tīraṁ. Musāvādo orimaṁ tīraṁ, musāvādā veramaṇī pārimaṁ tīraṁ. Pisuṇā vācā orimaṁ tīraṁ, pisuṇāya vācāya veramaṇī pārimaṁ tīraṁ. Pharusā vācā orimaṁ tīraṁ, pharusāya vācāya veramaṇī pārimaṁ tīraṁ. Samphappalāpo orimaṁ tīraṁ, samphappalāpā veramaṇī pārimaṁ tīraṁ. Abhijjhā orimaṁ tīraṁ, anabhijjhā pārimaṁ tīraṁ. Byāpādo orimaṁ tīraṁ, abyāpādo pārimaṁ tīraṁ. Micchādiṭṭhi orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ. Idaṁ kho, brāhmaṇa, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.

[¶18] Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶19] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶20] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
Sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
Viveke yattha dūramaṁ.

[¶21] they’d long for satisfaction there.
Forsaking sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶22] And those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping—
with defilements ended, brilliant,
they are quenched in this world.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶23] > Pali: Tatiyaṁ.

[¶24] AN 10.170 · The Near Shore

> Pali: AN 10.170 · Orimasutta

[¶25] “Mendicants, I will teach you the near shore and the far shore. Listen and apply your mind well, I will speak. … And what, mendicants, is the near shore? What is the far shore? Killing living creatures is the near shore, mendicants, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and refraining from sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and refraining from divisive speech is the far shore. Harsh speech is the near shore, and refraining from harsh speech is the far shore. Talking nonsense is the near shore, and refraining from talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore.

> Pali: “Orimañca, bhikkhave, tīraṁ desessāmi pārimañca tīraṁ. Taṁ suṇātha …pe… katamañca, bhikkhave, orimaṁ tīraṁ, katamañca pārimaṁ tīraṁ? Pāṇātipāto, bhikkhave, orimaṁ tīraṁ, pāṇātipātā veramaṇī pārimaṁ tīraṁ. Adinnādānaṁ orimaṁ tīraṁ, adinnādānā veramaṇī pārimaṁ tīraṁ. Kāmesumicchācāro orimaṁ tīraṁ, kāmesumicchācārā veramaṇī pārimaṁ tīraṁ. Musāvādo orimaṁ tīraṁ, musāvādā veramaṇī pārimaṁ tīraṁ. Pisuṇā vācā orimaṁ tīraṁ, pisuṇāya vācāya veramaṇī pārimaṁ tīraṁ. Pharusā vācā orimaṁ tīraṁ, pharusāya vācāya veramaṇī pārimaṁ tīraṁ. Samphappalāpo orimaṁ tīraṁ, samphappalāpā veramaṇī pārimaṁ tīraṁ. Abhijjhā orimaṁ tīraṁ, anabhijjhā pārimaṁ tīraṁ. Byāpādo orimaṁ tīraṁ, abyāpādo pārimaṁ tīraṁ. Micchādiṭṭhi orimaṁ tīraṁ, sammādiṭṭhi pārimaṁ tīraṁ. Idaṁ kho, bhikkhave, orimaṁ tīraṁ, idaṁ pārimaṁ tīranti.

[¶26] Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.

> Pali: Appakā te manussesu,
ye janā pāragāmino;
Athāyaṁ itarā pajā,
tīramevānudhāvati.

[¶27] When the teaching is well explained,
the people who practice accordingly
will cross over
Death’s dominion so hard to pass.

> Pali: Ye ca kho sammadakkhāte,
dhamme dhammānuvattino;
Te janā pāramessanti,
maccudheyyaṁ suduttaraṁ.

[¶28] Rid of dark qualities,
an astute person would develop the bright.
Having left home for homelessness
in seclusion, where joy is hard,

> Pali: Kaṇhaṁ dhammaṁ vippahāya,
sukkaṁ bhāvetha paṇḍito;
Okā anokamāgamma,
viveke yattha dūramaṁ.

[¶29] they’d long for satisfaction there.
Having given up sensual pleasures, owning nothing,
an astute person would cleanse themselves
of mental corruptions.

> Pali: Tatrābhiratimiccheyya,
hitvā kāme akiñcano;
Pariyodapeyya attānaṁ,
cittaklesehi paṇḍito.

[¶30] And those whose minds are rightly developed
in the awakening factors;
who, letting go of attachments,
delight in not grasping—
with defilements ended, brilliant,
they are quenched in this world.”

> Pali: Yesaṁ sambodhiyaṅgesu,
sammā cittaṁ subhāvitaṁ;
Ādānapaṭinissagge,
anupādāya ye ratā;
Khīṇāsavā jutimanto,
te loke parinibbutā”ti.

[¶31] > Pali: Catutthaṁ.

[¶32] AN 10.171 · Bad Principles (1st)

> Pali: AN 10.171 · Paṭhamaadhammasutta

[¶33] “Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.

> Pali: “Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶34] And what are bad principles with bad results? Killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view. These are called bad principles with bad results.

> Pali: Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi— ayaṁ vuccati, bhikkhave, adhammo ca anattho ca.

[¶35] And what are good principles with good results? Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. These are called good principles with good results.

> Pali: Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi— ayaṁ vuccati, bhikkhave, dhammo ca attho ca.

[¶36] ‘You should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

> Pali: ‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶37] > Pali: Pañcamaṁ.

[¶38] AN 10.172 · Bad Principles (2nd)

> Pali: AN 10.172 · Dutiyaadhammasutta

[¶39] “Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.”

> Pali: “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti.

[¶40] That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

[¶41] Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ Who can explain in detail the meaning of this brief summary recital given by the Buddha?”

> Pali: Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: “idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘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 atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti?

[¶42] Then those mendicants thought, “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.”

> Pali: Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā”ti.

[¶43] Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Mahākaccāna please explain this.”

> Pali: Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: “Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca, bhikkhave …pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? Tesaṁ no, āvuso, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno”ti.

[¶44] “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

> Pali: “Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya. Evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. So hāvuso, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti.

[¶45] “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the preacher, the proclaimer, the elucidator of meaning, the bestower of freedom from death, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

> Pali: “Addhā, āvuso kaccāna, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti.

[¶46] “Well then, reverends, listen and apply your mind well, I will speak.”

> Pali: “Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶47] “Yes, reverend,” they replied. Mahākaccāna said this:

> Pali: “Evaṁ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Athāyasmā mahākaccāno etadavoca:

[¶48] “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’

> Pali: “Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti.

[¶49] So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Not killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities fully developed because of not killing living creatures are good results.

> Pali: Katamo cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶50] Stealing is a bad principle. Not stealing is a good principle. And the many bad, unskillful qualities produced by stealing are bad results. And the many skillful qualities fully developed because of not stealing are good results.

> Pali: Adinnādānaṁ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶51] Sexual misconduct is a bad principle. Refraining from sexual misconduct is a good principle. And the many bad, unskillful qualities produced by sexual misconduct are bad results. And the many skillful qualities fully developed because of refraining from sexual misconduct are good results.

> Pali: Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶52] Lying is a bad principle. Not lying is a good principle. And the many bad, unskillful qualities produced by lying are bad results. And the many skillful qualities fully developed because of not lying are good results.

> Pali: Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶53] Backbiting is a bad principle. Refraining from divisive speech is a good principle. And the many bad, unskillful qualities produced by backbiting are bad results. And the many skillful qualities fully developed because of refraining from divisive speech are good results.

> Pali: Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶54] Harsh speech is a bad principle. Refraining from harsh speech is a good principle. And the many bad, unskillful qualities produced by harsh speech are bad results. And the many skillful qualities fully developed because of refraining from harsh speech are good results.

> Pali: Pharusā vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶55] Talking nonsense is a bad principle. Refraining from talking nonsense is a good principle. And the many bad, unskillful qualities produced by talking nonsense are bad results. And the many skillful qualities fully developed because of refraining from talking nonsense are good results.

> Pali: Samphappalāpo, āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶56] Covetousness is a bad principle. Contentment is a good principle. And the many bad, unskillful qualities produced by covetousness are bad results. And the many skillful qualities fully developed because of contentment are good results.

> Pali: Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶57] Ill will is a bad principle. Good will is a good principle. And the many bad, unskillful qualities produced by ill will are bad results. And the many skillful qualities fully developed because of good will are good results.

> Pali: Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶58] Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

> Pali: Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶59] The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this summary recital. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

> Pali: ‘Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti. Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṁ dhāreyyāthā”ti.

[¶60] “Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:

> Pali: “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

[¶61] > Pali: “Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: ‘adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban’ti.

[¶62] > Pali: Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: ‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: “adhammo ca, bhikkhave, veditabbo …pe… tathā paṭipajjitabban”ti. Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti?

[¶63] > Pali: Tesaṁ no, bhante, amhākaṁ etadahosi: ‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti.

[¶64] “Sir, we went to Mahākaccāna and asked him about this matter. And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”

> Pali: Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ apucchimhā. Tesaṁ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti.

[¶65] “Good, good, mendicants! Mahākaccāna is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.”

> Pali: “Sādhu sādhu, bhikkhave. Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti.

[¶66] > Pali: Chaṭṭhaṁ.

[¶67] AN 10.173 · Bad Principles (3rd)

> Pali: AN 10.173 · Tatiyaadhammasutta

[¶68] “Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.

> Pali: “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṁ.

[¶69] So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Refraining from killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities fully developed because of not killing living creatures are good results.

> Pali: Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶70] Stealing is a bad principle. Refraining from stealing is a good principle. … Sexual misconduct is a bad principle. Refraining from sexual misconduct is a good principle. … Lying is a bad principle. Refraining from lying is a good principle. … Backbiting is a bad principle. Refraining from divisive speech is a good principle. … Harsh speech is a bad principle. Refraining from harsh speech is a good principle. … Talking nonsense is a bad principle. Refraining from talking nonsense is a good principle. … Covetousness is a bad principle. Contentment is a good principle. … Ill will is a bad principle. Good will is a good principle. …

> Pali: Adinnādānaṁ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo … kāmesumicchācāro, bhikkhave, adhammo; kāmesumicchācārā veramaṇī dhammo … musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo … pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo … pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo … samphappalāpo, bhikkhave, adhammo; samphappalāpā veramaṇī dhammo … abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo … byāpādo, bhikkhave, adhammo; abyāpādo dhammo ….

[¶71] Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results.

> Pali: Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.

[¶72] ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.”

> Pali: ‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.

[¶73] > Pali: Sattamaṁ.

[¶74] AN 10.174 · Sources of Deeds

> Pali: AN 10.174 · Kammanidānasutta

[¶75] “Mendicants, I say that killing living creatures is threefold: caused by greed, hate, or delusion.

> Pali: “Pāṇātipātampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶76] I say that stealing is threefold: caused by greed, hate, or delusion.

> Pali: Adinnādānampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶77] I say that sexual misconduct is threefold: caused by greed, hate, or delusion.

> Pali: Kāmesumicchācārampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶78] I say that lying is threefold: caused by greed, hate, or delusion.

> Pali: Musāvādampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶79] I say that backbiting is threefold: caused by greed, hate, or delusion.

> Pali: Pisuṇavācampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶80] I say that harsh speech is threefold: caused by greed, hate, or delusion.

> Pali: Pharusavācampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶81] I say that talking nonsense is threefold: caused by greed, hate, or delusion.

> Pali: Samphappalāpampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶82] I say that covetousness is threefold: caused by greed, hate, or delusion.

> Pali: Abhijjhampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶83] I say that ill will is threefold: caused by greed, hate, or delusion.

> Pali: Byāpādampāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi.

[¶84] I say that wrong view is threefold: caused by greed, hate, or delusion. And so greed, hate, and delusion are sources and origins for deeds. With the ending of greed, hate, and delusion, the sources of deeds are ended.”

> Pali: Micchādiṭṭhimpāhaṁ, bhikkhave, tividhaṁ vadāmi— lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo”ti.

[¶85] > Pali: Aṭṭhamaṁ.

[¶86] AN 10.175 · The Bypass

> Pali: AN 10.175 · Parikkamanasutta

[¶87] “Mendicants, this teaching provides a bypass, it doesn’t lack a bypass. And how does this teaching provide a bypass, not lacking a bypass? Not killing living creatures bypasses killing living creatures. Not stealing bypasses stealing. Refraining from sexual misconduct bypasses sexual misconduct. Not lying bypasses lying. Refraining from divisive speech bypasses divisive speech. Refraining from harsh speech bypasses harsh speech. Refraining from talking nonsense bypasses talking nonsense. Contentment bypasses covetousness. Good will bypasses ill will. Right view bypasses wrong view. That’s how this teaching provides a bypass, it doesn’t lack a bypass.”

> Pali: “Saparikkamano ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṁ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṁ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṁ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṁ hoti. Pisuṇavācassa, bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṁ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṁ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṁ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṁ hoti. Byāpannacittassa, bhikkhave, abyāpādo parikkamanaṁ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṁ hoti. Evaṁ kho, bhikkhave, saparikkamano ayaṁ dhammo, nāyaṁ dhammo aparikkamano”ti.

[¶88] > Pali: Navamaṁ.

## 28. With Jānussoṇi · AN 10.176–10.177

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/28/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/28/#p-N

[¶0] AN 10.176 · With Cunda

> Pali: AN 10.176 · Cundasutta

[¶1] So I have heard. At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Cunda, whose purity do you believe in?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca: “kassa no tvaṁ, cunda, soceyyāni rocesī”ti?

[¶2] “Sir, I believe in the purity advocated by the western brahmins garlanded with aquatic flowers who carry pitchers, serve the sacred flame, and immerse themselves in water.”

> Pali: “Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.

[¶3] “But Cunda, what kind of purity do these western brahmins advocate?”

> Pali: “Yathā kathaṁ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti?

[¶4] “The western brahmins encourage their disciple like this: ‘Please, my man, rising early you should stroke the earth from your bed. If you don’t stroke the earth, stroke fresh cow dung. If you don’t stroke fresh cow dung, stroke green grass. If you don’t stroke green grass, serve the sacred flame. If you don’t serve the sacred flame, revere the sun with cupped palms. If you don’t revere the sun with cupped palms, immerse yourself in water three times, including at dusk.’ The western brahmins advocate this kind of purity.”

> Pali: “Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi; no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṁ paricareyyāsi; no ce aggiṁ paricareyyāsi, pañjaliko ādiccaṁ namasseyyāsi; no ce pañjaliko ādiccaṁ namasseyyāsi, sāyatatiyakaṁ udakaṁ oroheyyāsī’ti. Evaṁ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti.

[¶5] “The purity advocated by the western brahmins is quite different from that in the training of the Noble One.”

> Pali: “Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti.

[¶6] “But what, sir, is purity in the training of the Noble One? Sir, please teach me this.”

> Pali: “Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti.

[¶7] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, cunda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶8] “Yes, sir,” Cunda replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca:

[¶9] “Cunda, impurity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

> Pali: “Tividhaṁ kho, cunda, kāyena asoceyyaṁ hoti; catubbidhaṁ vācāya asoceyyaṁ hoti; tividhaṁ manasā asoceyyaṁ hoti.

[¶10] And how is impurity threefold by way of body? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

> Pali: Kathañca, cunda, tividhaṁ kāyena asoceyyaṁ hoti? Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

[¶11] They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādāyī hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶12] They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.

[¶13] This is the threefold impurity by way of body.

> Pali: Evaṁ kho, cunda, tividhaṁ kāyena asoceyyaṁ hoti.

[¶14] And how is impurity fourfold by way of speech? It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Kathañca, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

[¶15] They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

> Pali: Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶16] They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

> Pali: Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶17] They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. This is the fourfold impurity by way of speech.

> Pali: Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti.

[¶18] And how is impurity threefold by way of mind? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Kathañca, cunda, tividhaṁ manasā asoceyyaṁ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.

[¶19] They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

> Pali: Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.

[¶20] They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the threefold impurity by way of mind.

> Pali: Micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Evaṁ kho, cunda, manasā tividhaṁ asoceyyaṁ hoti.

[¶21] These are the ten ways of doing unskillful deeds. When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure.

> Pali: Ime kho, cunda, dasa akusalakammapathā. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti.

[¶22] Whether or not you stroke fresh cow dung, you’re still impure.

> Pali: Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.

[¶23] Whether or not you stroke green grass, you’re still impure.

> Pali: Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.

[¶24] Whether or not you serve the sacred flame, you’re still impure.

> Pali: Aggiñcepi paricarati, asuciyeva hoti, no cepi aggiṁ paricarati, asuciyeva hoti.

[¶25] Whether or not you revere the sun with cupped palms, you’re still impure.

> Pali: Pañjaliko cepi ādiccaṁ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, asuciyeva hoti.

[¶26] Whether or not you immerse yourself in water three times, you’re still impure. Why is that? These ten ways of doing unskillful deeds are impure and make things impure.

> Pali: Sāyatatiyakañcepi udakaṁ orohati, asuciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, asuciyeva hoti. Taṁ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca.

[¶27] It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found.

> Pali: Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.

[¶28] Cunda, purity is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

> Pali: Tividhaṁ kho, cunda, kāyena soceyyaṁ hoti; catubbidhaṁ vācāya soceyyaṁ hoti; tividhaṁ manasā soceyyaṁ hoti.

[¶29] And how is purity threefold by way of body? It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

> Pali: Kathaṁ, cunda, tividhaṁ kāyena soceyyaṁ hoti? Idha, cunda, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

[¶30] They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶31] They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.

[¶32] This is the threefold purity by way of body.

> Pali: Evaṁ kho, cunda, tividhaṁ kāyena soceyyaṁ hoti.

[¶33] And how is purity fourfold by way of speech? It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Kathañca, cunda, catubbidhaṁ vācāya soceyyaṁ hoti? Idha, cunda, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

[¶34] They give up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

> Pali: Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶35] They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

> Pali: Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶36] They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

> Pali: Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

[¶37] This is the fourfold purity by way of speech.

> Pali: Evaṁ kho, cunda, catubbidhaṁ vācāya soceyyaṁ hoti.

[¶38] And how is purity threefold by way of mind? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Kathañca, cunda, tividhaṁ manasā soceyyaṁ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti.

[¶39] They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

> Pali: Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṁ pariharantū’ti.

[¶40] They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

> Pali: Sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

[¶41] This is the threefold purity by way of mind.

> Pali: Evaṁ kho, cunda, tividhaṁ manasā soceyyaṁ hoti.

[¶42] These are the ten ways of doing skillful deeds. When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure.

> Pali: Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti.

[¶43] Whether or not you stroke fresh cow dung, you’re still pure.

> Pali: Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.

[¶44] Whether or not you stroke green grass, you’re still pure.

> Pali: Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.

[¶45] Whether or not you serve the sacred flame, you’re still pure.

> Pali: Aggiñcepi paricarati, suciyeva hoti; no cepi aggiṁ paricarati, suciyeva hoti.

[¶46] Whether or not you revere the sun with cupped palms, you’re still pure.

> Pali: Pañjaliko cepi ādiccaṁ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, suciyeva hoti.

[¶47] Whether or not you immerse yourself in water three times, you’re still pure. Why is that? These ten ways of doing skillful deeds are pure and make things pure.

> Pali: Sāyatatiyakañcepi udakaṁ orohati, suciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, suciyeva hoti. Taṁ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.

[¶48] It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.”

> Pali: Imesaṁ pana, cunda, dasannaṁ kusalānaṁ kammapathānaṁ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti.

[¶49] When he said this, Cunda the smith said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶50] > Pali: Dasamaṁ.

[¶51] AN 10.177 · With Jānussoṇi

> Pali: AN 10.177 · Jāṇussoṇisutta

[¶52] Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

[¶53] When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and kin. May they partake of this gift.’ But does this gift really aid departed relatives and kin? Do they actually partake of it?”

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: “Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma: ‘idaṁ dānaṁ petānaṁ ñātisālohitānaṁ upakappatu, idaṁ dānaṁ petā ñātisālohitā paribhuñjantū’ti. Kacci taṁ, bho gotama, dānaṁ petānaṁ ñātisālohitānaṁ upakappati; kacci te petā ñātisālohitā taṁ dānaṁ paribhuñjantī”ti?

[¶54] “It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”

> Pali: “Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne”ti.

[¶55] “Then, worthy Gotama, what are the right and wrong conditions?”

> Pali: “Katamaṁ pana, bho gotama, ṭhānaṁ, katamaṁ aṭṭhānan”ti?

[¶56] “Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.

> Pali: “Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā nirayaṁ upapajjati. Yo nerayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati.

[¶57] Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātī …pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati. Yo tiracchānayonikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati.

[¶58] Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. Yo manussānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati.

[¶59] Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. Yo devānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappati.

[¶60] Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati. Yo pettivesayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṁ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṁ kho, brāhmaṇa, ṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappatī”ti.

[¶61] “But worthy Gotama, who partakes of that gift if the departed relative is not reborn in that place?”

> Pali: “Sace pana, bho gotama, so peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti, ko taṁ dānaṁ paribhuñjatī”ti?

[¶62] “Other departed relatives reborn there will partake of that gift.”

> Pali: “Aññepissa, brāhmaṇa, petā ñātisālohitā taṁ ṭhānaṁ upapannā honti, te taṁ dānaṁ paribhuñjantī”ti.

[¶63] “But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”

> Pali: “Sace pana, bho gotama, so ceva peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti aññepissa ñātisālohitā petā taṁ ṭhānaṁ anupapannā honti, ko taṁ dānaṁ paribhuñjatī”ti?

[¶64] “It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”

> Pali: “Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ taṁ ṭhānaṁ vivittaṁ assa iminā dīghena addhunā yadidaṁ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

[¶65] “Does the worthy Gotama propose this even when the conditions are wrong?”

> Pali: “Aṭṭhānepi bhavaṁ gotamo parikappaṁ vadatī”ti?

[¶66] “I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.

> Pali: “Aṭṭhānepi kho ahaṁ, brāhmaṇa, parikappaṁ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶67] Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶68] Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā assānaṁ sahabyataṁ upapajjati …pe… gunnaṁ sahabyataṁ upapajjati …pe… kukkurānaṁ sahabyataṁ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶69] Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātī …pe… micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

[¶70] Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. So tattha lābhī hoti mānusakānaṁ pañcannaṁ kāmaguṇānaṁ.

[¶71] Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti mānusakānaṁ pañcannaṁ kāmaguṇānaṁ.

[¶72] Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.

> Pali: Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. So tattha lābhī hoti dibbānaṁ pañcannaṁ kāmaguṇānaṁ.

[¶73] Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”

> Pali: Yaṁ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti dibbānaṁ pañcannaṁ kāmaguṇānaṁ. Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

[¶74] “It’s incredible, worthy Gotama, it’s amazing, This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ, bho gotama, alameva dānāni dātuṁ, alaṁ saddhāni kātuṁ, yatra hi nāma dāyakopi anipphalo”ti.

[¶75] “That’s so true, brahmin. It’s never fruitless for the donor.”

> Pali: “Evametaṁ, brāhmaṇa, dāyakopi hi, brāhmaṇa, anipphalo”ti.

[¶76] “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶77] > Pali: Ekādasamaṁ.

[¶78] > Pali: Jāṇussoṇivaggo dutiyo.

## 29. Good · AN 10.178–10.188

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/29/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/29/#p-N

[¶0] AN 10.178 · Good

> Pali: AN 10.178 · Sādhusutta

[¶1] “Mendicants, I will teach you what is good and what is not good. Listen and apply your mind well, I will speak.”

> Pali: “Sādhuñca vo, bhikkhave, desessāmi asādhuñca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶2] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “And what, mendicants, is not good? Killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view. This is called what is not good.

> Pali: “Katamañca, bhikkhave, asādhu? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi— idaṁ vuccati, bhikkhave, asādhu.

[¶4] And what is good? Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. This is called what is good.”

> Pali: Katamañca, bhikkhave, sādhu? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi— idaṁ vuccati, bhikkhave, sādhū”ti.

[¶5] > Pali: Paṭhamaṁ.

[¶6] AN 10.179 · The Teaching of the Noble Ones

> Pali: AN 10.179 · Ariyadhammasutta

[¶7] “Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. Listen and apply your mind well, I will speak. … And what is not the teaching of the noble ones? Killing living creatures … wrong view. This is called what is not the teaching of the noble ones.

> Pali: “Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, anariyo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, anariyo dhammo.

[¶8] And what is the teaching of the noble ones? Not killing living creatures … right view. This is called the teaching of the noble ones.”

> Pali: Katamo ca, bhikkhave, ariyo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, ariyo dhammo”ti.

[¶9] > Pali: Dutiyaṁ.

[¶10] AN 10.180 · Skillful

> Pali: AN 10.180 · Kusalasutta

[¶11] “I will teach you the skillful and the unskillful … And what is the unskillful? Killing living creatures … wrong view. This is called the unskillful.

> Pali: “Kusalañca vo, bhikkhave, desessāmi akusalañca. Taṁ suṇātha …pe… katamañca, bhikkhave, akusalaṁ? Pāṇātipāto …pe… micchādiṭṭhi— idaṁ vuccati, bhikkhave, akusalaṁ.

[¶12] And what is the skillful? Not killing living creatures … right view. This is called the skillful.”

> Pali: Katamañca, bhikkhave, kusalaṁ? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— idaṁ vuccati, bhikkhave, kusalan”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] AN 10.181 · Beneficial

> Pali: AN 10.181 · Atthasutta

[¶15] “I will teach you the beneficial and the harmful. … And what is the harmful? Killing living creatures … wrong view. This is called the harmful.

> Pali: “Atthañca vo, bhikkhave, desessāmi anatthañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, anattho? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, anattho.

[¶16] And what is the beneficial? Not killing living creatures … right view. This is called the beneficial.”

> Pali: Katamo ca, bhikkhave, attho? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, attho”ti.

[¶17] > Pali: Catutthaṁ.

[¶18] AN 10.182 · The Teaching

> Pali: AN 10.182 · Dhammasutta

[¶19] “I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Killing living creatures … wrong view. This is called what is not the teaching.

> Pali: “Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, adhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, adhammo.

[¶20] And what is the teaching? Not killing living creatures … right view. This is called the teaching.”

> Pali: Katamo ca, bhikkhave, dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, dhammo”ti.

[¶21] > Pali: Pañcamaṁ.

[¶22] AN 10.183 · Defiled

> Pali: AN 10.183 · Āsavasutta

[¶23] “I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Killing living creatures … wrong view. This is called the defiled principle.

> Pali: “Sāsavañca vo, bhikkhave, dhammaṁ desessāmi anāsavañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, sāsavo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, sāsavo dhammo.

[¶24] And what is the undefiled principle? Not killing living creatures … right view. This is called the undefiled principle.”

> Pali: Katamo ca, bhikkhave, anāsavo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, anāsavo dhammo”ti.

[¶25] > Pali: Chaṭṭhaṁ.

[¶26] AN 10.184 · Blameworthy

> Pali: AN 10.184 · Vajjasutta

[¶27] “I will teach you the blameworthy principle and the blameless. … And what is the blameworthy principle? Killing living creatures … wrong view. This is called the blameworthy principle.

> Pali: “Sāvajjañca vo, bhikkhave, dhammaṁ desessāmi anavajjañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, sāvajjo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, sāvajjo dhammo.

[¶28] And what is the blameless principle? Not killing living creatures … right view. This is called the blameless principle.”

> Pali: Katamo ca, bhikkhave, anavajjo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, anavajjo dhammo”ti.

[¶29] > Pali: Sattamaṁ.

[¶30] AN 10.185 · Mortifying

> Pali: AN 10.185 · Tapanīyasutta

[¶31] “I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Killing living creatures … wrong view. This is called the mortifying principle.

> Pali: “Tapanīyañca vo, bhikkhave, dhammaṁ desessāmi atapanīyañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, tapanīyo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, tapanīyo dhammo.

[¶32] And what is the unmortifying principle? Not killing living creatures … right view. This is called the unmortifying principle.”

> Pali: Katamo ca, bhikkhave, atapanīyo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, atapanīyo dhammo”ti.

[¶33] > Pali: Aṭṭhamaṁ.

[¶34] AN 10.186 · Leading to Accumulation

> Pali: AN 10.186 · Ācayagāmisutta

[¶35] “I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Killing living creatures … wrong view. This is called the principle that leads to accumulation.

> Pali: “Ācayagāmiñca vo, bhikkhave, dhammaṁ desessāmi apacayagāmiñca. Taṁ suṇātha …pe… katamo ca, bhikkhave, ācayagāmī dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, ācayagāmī dhammo.

[¶36] And what is the principle that leads to dispersal? Not killing living creatures … right view. This is called the principle that leads to dispersal.”

> Pali: Katamo ca, bhikkhave, apacayagāmī dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, apacayagāmī dhammo”ti.

[¶37] > Pali: Navamaṁ.

[¶38] AN 10.187 · With Suffering as Outcome

> Pali: AN 10.187 · Dukkhudrayasutta

[¶39] “I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Killing living creatures … wrong view. This is the principle whose outcome is suffering.

> Pali: “Dukkhudrayañca vo, bhikkhave, dhammaṁ desessāmi sukhudrayañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, dukkhudrayo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, dukkhudrayo dhammo.

[¶40] And what is the principle whose outcome is happiness? Not killing living creatures … right view. This is the principle whose outcome is happiness.”

> Pali: Katamo ca, bhikkhave, sukhudrayo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, sukhudrayo dhammo”ti.

[¶41] > Pali: Dasamaṁ.

[¶42] AN 10.188 · Result

> Pali: AN 10.188 · Vipākasutta

[¶43] “I will teach you the principle that results in suffering and that which results in happiness. … And what is the principle that results in suffering? Killing living creatures … wrong view. This is called the principle that results in suffering.

> Pali: “Dukkhavipākañca vo, bhikkhave, dhammaṁ desessāmi sukhavipākañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, dukkhavipāko dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, dukkhavipāko dhammo.

[¶44] And what is the principle that results in happiness? Not killing living creatures … right view. This is called the principle that results in happiness.”

> Pali: Katamo ca, bhikkhave, sukhavipāko dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, sukhavipāko dhammo”ti.

[¶45] > Pali: Ekādasamaṁ.

[¶46] > Pali: Sādhuvaggo tatiyo.

## 30. The Noble Path · AN 10.189–10.198

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/30/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/30/#p-N

[¶0] AN 10.189 · The Noble Path

> Pali: AN 10.189 · Ariyamaggasutta

[¶1] “I will teach you the noble path and the ignoble path. … And what is the ignoble path? Killing living creatures … wrong view. This is called the ignoble path.

> Pali: “Ariyamaggañca vo, bhikkhave, desessāmi anariyamaggañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, anariyo maggo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, anariyo maggo.

[¶2] And what is the noble path? Not killing living creatures … right view. This is called the noble path.”

> Pali: Katamo ca, bhikkhave, ariyo maggo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, ariyo maggo”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 10.190 · The Dark Path

> Pali: AN 10.190 · Kaṇhamaggasutta

[¶5] “I will teach you the dark path and the bright path. … And what is the dark path? Killing living creatures … wrong view. This is called the dark path.

> Pali: “Kaṇhamaggañca vo, bhikkhave, desessāmi sukkamaggañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, kaṇho maggo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, kaṇho maggo.

[¶6] And what is the bright path? Not killing living creatures … right view. This is called the bright path.”

> Pali: Katamo ca, bhikkhave, sukko maggo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, sukko maggo”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 10.191 · The True Teaching

> Pali: AN 10.191 · Saddhammasutta

[¶9] “I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Killing living creatures … wrong view. This is called what is not the true teaching.

> Pali: “Saddhammañca vo, bhikkhave, desessāmi asaddhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, asaddhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, asaddhammo.

[¶10] And what is the true teaching? Not killing living creatures … right view. This is called the true teaching.”

> Pali: Katamo ca, bhikkhave, saddhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, saddhammo”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 10.192 · The Teaching of the True Persons

> Pali: AN 10.192 · Sappurisadhammasutta

[¶13] “Mendicants, I will teach you the teaching of the true persons and the teaching of the untrue persons. And what is the teaching of the untrue persons? Killing living creatures … wrong view. This is the teaching of the untrue persons.

> Pali: “Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, asappurisadhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, asappurisadhammo.

[¶14] And what is the teaching of the true persons? Not killing living creatures … right view. This is the teaching of the true persons.”

> Pali: Katamo ca, bhikkhave, sappurisadhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, sappurisadhammo”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] AN 10.193 · Principles That Should Be Activated

> Pali: AN 10.193 · Uppādetabbadhammasutta

[¶17] “I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Killing living creatures … wrong view. This is called the principle not to activate.

> Pali: “Uppādetabbañca vo, bhikkhave, dhammaṁ desessāmi na uppādetabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na uppādetabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, na uppādetabbo dhammo.

[¶18] And what is the principle to activate? Not killing living creatures … right view. This is called the principle to activate.”

> Pali: Katamo ca, bhikkhave, uppādetabbo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, uppādetabbo dhammo”ti.

[¶19] > Pali: Pañcamaṁ.

[¶20] AN 10.194 · Principles That Should Be Cultivated

> Pali: AN 10.194 · Āsevitabbadhammasutta

[¶21] “I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Killing living creatures … wrong view. This is called the principle not to cultivate.

> Pali: “Āsevitabbañca vo, bhikkhave, dhammaṁ desessāmi nāsevitabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, nāsevitabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, nāsevitabbo dhammo.

[¶22] And what is the principle to cultivate? Not killing living creatures … right view. This is called the principle to cultivate.”

> Pali: Katamo ca, bhikkhave, āsevitabbo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, āsevitabbo dhammo”ti.

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] AN 10.195 · Principles That Should Be Developed

> Pali: AN 10.195 · Bhāvetabbadhammasutta

[¶25] “I will teach you the principle to develop and the principle not to develop. … Listen and apply your mind well, I will speak. And what is the principle not to develop? Killing living creatures … wrong view. This is called the principle not to develop.

> Pali: “Bhāvetabbañca vo, bhikkhave, dhammaṁ desessāmi na bhāvetabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na bhāvetabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, na bhāvetabbo dhammo.

[¶26] And what is the principle to develop? Not killing living creatures … right view. This is called the principle to develop.”

> Pali: Katamo ca, bhikkhave, bhāvetabbo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, bhāvetabbo dhammo”ti.

[¶27] > Pali: Sattamaṁ.

[¶28] AN 10.196 · Principles That Should Be Made Much Of

> Pali: AN 10.196 · Bahulīkātabbasutta

[¶29] “I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Killing living creatures … wrong view. This is called the principle not to make much of.

> Pali: “Bahulīkātabbañca vo, bhikkhave, dhammaṁ desessāmi na bahulīkātabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na bahulīkātabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, na bahulīkātabbo dhammo.

[¶30] And what is the principle to make much of? Not killing living creatures … right view. This is called the principle to make much of.”

> Pali: Katamo ca, bhikkhave, bahulīkātabbo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, bahulīkātabbo dhammo”ti.

[¶31] > Pali: Aṭṭhamaṁ.

[¶32] AN 10.197 · Should Be Recollected

> Pali: AN 10.197 · Anussaritabbasutta

[¶33] “I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Killing living creatures … wrong view. This is called the principle not to recollect.

> Pali: “Anussaritabbañca vo, bhikkhave, dhammaṁ desessāmi nānussaritabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, nānussaritabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, nānussaritabbo dhammo.

[¶34] And what is the principle to recollect? Not killing living creatures … right view. This is called the principle to recollect.”

> Pali: Katamo ca, bhikkhave, anussaritabbo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, anussaritabbo dhammo”ti.

[¶35] > Pali: Navamaṁ.

[¶36] AN 10.198 · Should Be Realized

> Pali: AN 10.198 · Sacchikātabbasutta

[¶37] “I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Killing living creatures … wrong view. This is called the principle not to realize.

> Pali: “Sacchikātabbañca vo, bhikkhave, dhammaṁ desessāmi na sacchikātabbañca. Taṁ suṇātha …pe… katamo ca, bhikkhave, na sacchikātabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi— ayaṁ vuccati, bhikkhave, na sacchikātabbo dhammo.

[¶38] And what is the principle to realize? Not killing living creatures … right view. This is called the principle to realize.”

> Pali: Katamo ca, bhikkhave, sacchikātabbo dhammo? Pāṇātipātā veramaṇī …pe… sammādiṭṭhi— ayaṁ vuccati, bhikkhave, sacchikātabbo dhammo”ti.

[¶39] > Pali: Dasamaṁ.

[¶40] > Pali: Ariyamaggavaggo catuttho.

## 31. Another Chapter on Individuals · AN 10.199–210

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/31/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/31/#p-N

[¶0] AN 10.199–210 · Should Not Associate, Etc.

> Pali: AN 10.199–210 · Nasevitabbādisutta

[¶1] “Mendicants, you should not associate with an individual who possesses ten qualities. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. You should not associate with an individual who possesses these ten qualities.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo. Katamehi dasahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.

[¶2] You should associate with an individual who possesses ten qualities. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. You should associate with an individual who possesses these ten qualities.”

> Pali: Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo.

[¶3] “Mendicants, you should not frequent an individual who possesses ten qualities … You should frequent …” “You should not pay homage … You should pay homage …” “You should not venerate … You should venerate …” “You should not praise … You should praise …” “You should not revere … You should revere …” “You should not defer to … You should defer to …” “Someone is not a success … Someone is a success …” “Someone is not pure … Someone is pure …” “Someone does not win over conceit … Someone wins over conceit …” “Someone does not grow in wisdom … Someone grows in wisdom …”

> Pali: Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo …pe… bhajitabbo … na payirupāsitabbo … payirupāsitabbo … na pujjo hoti … pujjo hoti … na pāsaṁso hoti … pāsaṁso hoti … agāravo hoti … gāravo hoti … appatisso hoti … sappatisso hoti … na ārādhako hoti … ārādhako hoti … na visujjhati … visujjhati … mānaṁ nādhibhoti … mānaṁ adhibhoti … paññāya na vaḍḍhati … paññāya vaḍḍhati …pe….

[¶4] “An individual who possesses these ten qualities brims with much wickedness. … An individual who possesses these ten qualities brims with much merit. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. An individual who possesses these ten qualities brims with much merit.”

> Pali: Dasahi, bhikkhave, dhammehi samannāgato puggalo bahuṁ apuññaṁ pasavati … bahuṁ puññaṁ pasavati. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṁ puññaṁ pasavatī”ti.

[¶5] > Pali: Aparapuggalavaggo pañcamo.

[¶6] > Pali: Catuttho paṇṇāsako samatto.

## 32. The Body Born of Deeds · AN 10.211–10.218

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/32/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/32/#p-N

[¶0] AN 10.211 · Heaven and Hell (1st)

> Pali: AN 10.211 · Paṭhamanirayasaggasutta

[¶1] “Someone with ten qualities is placed in hell as if delivered there. What ten? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

[¶2] They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶3] They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesu micchācārī hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.

[¶4] They lie. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Musāvādī hoti, sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

[¶5] They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

> Pali: Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶6] They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

> Pali: Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶7] They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

> Pali: Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.

[¶8] They’re covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti.

[¶9] They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

> Pali: Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.

[¶10] They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ Someone with these ten qualities is placed in hell as if delivered there.

> Pali: Micchādiṭṭhiko hoti, viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶11] Someone with ten qualities is placed in heaven as if delivered there. What ten? It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

> Pali: Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

[¶12] They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶13] They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.

[¶14] They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

[¶15] They give up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

> Pali: Pisuṇavācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶16] They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

> Pali: Pharusavācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶17] They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

> Pali: Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

[¶18] They’re content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti.

[¶19] They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

> Pali: Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti.

[¶20] They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

> Pali: Sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

[¶21] Someone with these ten qualities is placed in heaven as if delivered there.”

> Pali: Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶22] > Pali: Paṭhamaṁ.

[¶23] AN 10.212 · Heaven and Hell (2nd)

> Pali: AN 10.212 · Dutiyanirayasaggasutta

[¶24] “Someone with ten qualities is placed in hell as if delivered there. What ten? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

[¶25] They steal. … They commit sexual misconduct. … They lie. … They backbite. … They speak harshly. … They talk nonsense. … They’re covetous. … They have cruel intentions. … They have wrong view. … Someone with these ten qualities is placed in hell as if delivered there.

> Pali: Adinnādāyī hoti … kāmesumicchācārī hoti … musāvādī hoti … pisuṇavāco hoti … pharusavāco hoti … samphappalāpī hoti … abhijjhālu hoti … byāpannacitto hoti … micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ …pe… sayaṁ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶26] Someone with ten qualities is placed in heaven as if delivered there. What ten? It’s when someone gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

> Pali: Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

[¶27] They give up stealing. … They give up sexual misconduct. … They give up lying. … They give up backbiting. … They give up harsh speech. … They give up talking nonsense. … They’re content. … They’re kind hearted. … They have right view. … Someone with these ten qualities is placed in heaven as if delivered there.”

> Pali: Adinnādānaṁ pahāya adinnādānā paṭivirato hoti … kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti … musāvādaṁ pahāya musāvādā paṭivirato hoti … pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti … pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti … samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti … anabhijjhālu hoti … abyāpannacitto hoti … sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶28] > Pali: Dutiyaṁ.

[¶29] AN 10.213 · A Lady

> Pali: AN 10.213 · Mātugāmasutta

[¶30] “A lady with ten qualities is placed in hell as if delivered there. What ten? She kills living creatures. … She steals. … She commits sexual misconduct. … She lies. … She backbites. … She speaks harshly. … She indulges in talking nonsense. … She’s covetous. … She has cruel intentions. … She has wrong view. … A lady with these ten qualities is placed in hell as if delivered there.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṁ nikkhitto evaṁ niraye. Katamehi dasahi? Pāṇātipātī hoti …pe… adinnādāyī hoti … kāmesumicchācārī hoti … musāvādī hoti … pisuṇavāco hoti … pharusavāco hoti … samphappalāpī hoti … abhijjhālu hoti … byāpannacitto hoti … micchādiṭṭhiko hoti …. Imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṁ nikkhitto evaṁ niraye.

[¶31] A lady with ten qualities is placed in heaven as if delivered there. What ten? She doesn’t kill living creatures. … She doesn’t steal. … She doesn’t commit sexual misconduct. … She doesn’t lie. … She doesn’t backbite. … She doesn’t speak harshly. … She doesn’t indulge in talking nonsense. … She’s content. … She’s kind hearted. … She has right view. … A lady with these ten qualities is placed in heaven as if delivered there.”

> Pali: Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṁ nikkhitto evaṁ sagge. Katamehi dasahi? Pāṇātipātā paṭivirato hoti …pe… adinnādānā paṭivirato hoti … kāmesumicchācārā paṭivirato hoti … musāvādā paṭivirato hoti … pisuṇāya vācāya paṭivirato hoti … pharusāya vācāya paṭivirato hoti … samphappalāpā paṭivirato hoti … anabhijjhālu hoti … abyāpannacitto hoti … sammādiṭṭhiko hoti …. Imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶32] > Pali: Tatiyaṁ.

[¶33] AN 10.214 · A Laywoman

> Pali: AN 10.214 · Upāsikāsutta

[¶34] “A laywoman with ten qualities is placed in hell as if delivered there. What ten? She kills living creatures. … She has wrong view. … A laywoman with these ten qualities is placed in hell as if delivered there.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ niraye. Katamehi dasahi? Pāṇātipātinī hoti …pe… micchādiṭṭhikā hoti …. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ niraye.

[¶35] A laywoman with ten qualities is placed in heaven as if delivered there. What ten? She doesn’t kill living creatures. … She has right view. … A laywoman with these ten qualities is placed in heaven as if delivered there.”

> Pali: Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ sagge. Katamehi dasahi? Pāṇātipātā paṭiviratā hoti …pe… sammādiṭṭhikā hoti …. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṁ nikkhittā evaṁ sagge”.

[¶36] > Pali: Catutthaṁ.

[¶37] AN 10.216 · Creepy Creatures

> Pali: AN 10.216 · Saṁsappanīyasutta

[¶38] “Mendicants, I will teach you an exposition of the teaching on creepy creatures. Listen and apply your mind well, I will speak.”

> Pali: “Saṁsappanīyapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶39] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶40] “What is the exposition of the teaching on creepy creatures? Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.

> Pali: “Katamo ca, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo? Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti.

[¶41] Take a certain someone who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings. They’re creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth are crooked.

> Pali: Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho, adayāpanno sabbapāṇabhūtesu. So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā. Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti.

[¶42] Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an absolutely painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds.

> Pali: Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni. Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni? Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. Yaṁ karoti tena upapajjati. Upapannamenaṁ phassā phusanti. Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

[¶43] Take someone else who steals … commits sexual misconduct … lies … backbites … speaks harshly … indulges in talking nonsense … is covetous … has cruel intentions … has wrong view … They’re creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth are crooked.

> Pali: Idha pana, bhikkhave, ekacco adinnādāyī hoti …pe… kāmesumicchācārī hoti … musāvādī hoti … pisuṇavāco hoti … pharusavāco hoti … samphappalāpī hoti … abhijjhālu hoti … byāpannacitto hoti … micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ …pe… sayaṁ abhiññā sacchikatvā pavedentī’ti. So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā. Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti.

[¶44] Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an absolutely painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds. Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.

> Pali: Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni. Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni? Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti, yaṁ karoti tena upapajjati. Upapannamenaṁ phassā phusanti. Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti.

[¶45] Take a certain someone who gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.

> Pali: Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā. Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti.

[¶46] Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of absolute happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds.

> Pali: Ujugatikassa kho panāhaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. Yaṁ karoti tena upapajjati. Upapannamenaṁ phassā phusanti. Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

[¶47] Take someone else who gives up stealing … sexual misconduct … lying … backbiting … harsh speech … talking nonsense … They’re content … kind hearted … they have right view … They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.

> Pali: Idha pana, bhikkhave, ekacco adinnādānaṁ pahāya adinnādānā paṭivirato hoti …pe… kāmesumicchācārā paṭivirato hoti … musāvādaṁ pahāya musāvādā paṭivirato hoti … pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti … pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti … samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti … anabhijjhālu hoti … abyāpannacitto hoti … sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā. Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti.

[¶48] Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of absolute happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds.

> Pali: Ujugatikassa kho pana ahaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni. Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. Yaṁ karoti tena upapajjati. Upapannamenaṁ phassā phusanti. Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

[¶49] Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. This is the exposition of the teaching on creepy creatures.”

> Pali: Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti. Ayaṁ kho so, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo”ti.

[¶50] > Pali: Chaṭṭhaṁ.

[¶51] AN 10.217 · Intentional (1st)

> Pali: AN 10.217 · Paṭhamasañcetanikasutta

[¶52] “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

> Pali: “Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

[¶53] Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

> Pali: Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶54] And what are the three kinds of corruption and failure of bodily action? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

> Pali: Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

[¶55] They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶56] They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācārī hoti, yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.

[¶57] These are the three kinds of corruption and failure of bodily action.

> Pali: Evaṁ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶58] And what are the four kinds of corruption and failure of verbal action? It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

[¶59] They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

> Pali: Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶60] They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

> Pali: Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶61] They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

> Pali: Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.

[¶62] These are the four kinds of corruption and failure of verbal action.

> Pali: Evaṁ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶63] And what are the three kinds of corruption and failure of mental action? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, taṁ abhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mama assā’ti.

[¶64] They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

> Pali: Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.

[¶65] They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

> Pali: Micchādiṭṭhiko hoti, viparītadassano: ‘natthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

[¶66] These are the three kinds of corruption and failure of mental action.

> Pali: Evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶67] When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

> Pali: Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

[¶68] It’s like throwing sure-bet dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

> Pali: Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti.

[¶69] I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

> Pali: Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

[¶70] Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

> Pali: Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶71] And what are the three kinds of successful bodily action? It’s when someone gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

> Pali: Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati …pe….

[¶72] They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

> Pali: Adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

[¶73] They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

> Pali: Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.

[¶74] These are the three kinds of successful bodily action.

> Pali: Evaṁ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶75] And what are the four kinds of successful verbal action? It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

> Pali: Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

[¶76] They give up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

> Pali: Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandiṁ, samaggakaraṇiṁ vācaṁ bhāsitā hoti.

[¶77] They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

> Pali: Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.

[¶78] They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

> Pali: Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

[¶79] These are the four kinds of successful verbal action.

> Pali: Evaṁ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶80] And what are the three kinds of successful mental action? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

> Pali: Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mamassā’ti.

[¶81] They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

> Pali: Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti.

[¶82] They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

> Pali: Sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

[¶83] These are the three kinds of successful mental action.

> Pali: Evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶84] When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

> Pali: Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

[¶85] It’s like throwing unfaling dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.”

> Pali: Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmī”ti. Sattamaṁ.

[¶86] AN 10.218 · Intentional (2nd)

> Pali: AN 10.218 · Dutiyasañcetanikasutta

[¶87] “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

> Pali: “Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

[¶88] Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

> Pali: Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶89] And what are the three kinds of corruption and failure of bodily action? … These are the three kinds of corruption and failure of bodily action.

> Pali: Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe… evaṁ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶90] And what are the four kinds of corruption and failure of verbal action? … These are the four kinds of corruption and failure of verbal action.

> Pali: Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe… evaṁ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶91] And what are the three kinds of corruption and failure of mental action? … These are the three kinds of corruption and failure of mental action.

> Pali: Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe… evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

[¶92] When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

> Pali: Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti, catubbidhavacīkammanta …pe… tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

[¶93] I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

> Pali: Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

[¶94] Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

> Pali: Tatra kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶95] And what are the three kinds of successful bodily action? … These are the three kinds of successful bodily action.

> Pali: Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe… evaṁ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶96] And what are the four kinds of successful verbal action? … These are the four kinds of successful verbal action.

> Pali: Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe… evaṁ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶97] And what are the three kinds of successful mental action? … These are the three kinds of successful mental action.

> Pali: Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe… evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

[¶98] When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …”

> Pali: Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampatti …pe… tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe…

[¶99] > Pali: Aṭṭhamaṁ.

## 33. The Body Born of Deeds · AN 10.219–10.220

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/33/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/33/#p-N

[¶0] AN 10.219 · The Body Born of Deeds

> Pali: AN 10.219 · Karajakāyasutta

[¶1] “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

> Pali: “Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

[¶2] That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

> Pali: Sa kho so, bhikkhave, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

[¶3] They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’

> Pali: So evaṁ pajānāti: ‘pubbe kho me idaṁ cittaṁ parittaṁ ahosi abhāvitaṁ, etarahi pana me idaṁ cittaṁ appamāṇaṁ subhāvitaṁ. Yaṁ kho pana kiñci pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati na taṁ tatrāvatiṭṭhatī’ti.

[¶4] What do you think, mendicants? Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, daharatagge ce so ayaṁ kumāro mettaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti?

[¶5] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶6] “Not doing any bad deed, would they still experience any suffering?”

> Pali: “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti?

[¶7] “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?”

> Pali: “No hetaṁ, bhante. Akarontañhi, bhante, pāpakammaṁ kuto dukkhaṁ phusissatī”ti.

[¶8] “This heart’s release by love should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by love developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.

> Pali: “Bhāvetabbā kho panāyaṁ, bhikkhave, mettācetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo. Cittantaro ayaṁ, bhikkhave, macco. So evaṁ pajānāti: ‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ; na taṁ anugaṁ bhavissatī’ti. Evaṁ bhāvitā kho, bhikkhave, mettā cetovimutti anāgāmitāya saṁvattati, idha paññassa bhikkhuno uttari vimuttiṁ appaṭivijjhato.

[¶9] They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

> Pali: Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

[¶10] They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’

> Pali: So evaṁ pajānāti: ‘pubbe kho me idaṁ cittaṁ parittaṁ ahosi abhāvitaṁ, etarahi pana me idaṁ cittaṁ appamāṇaṁ subhāvitaṁ. Yaṁ kho pana kiñci pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati na taṁ tatrāvatiṭṭhatī’ti.

[¶11] What do you think, mendicants? Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?”

> Pali: Taṁ kiṁ maññatha, bhikkhave, daharatagge ce so ayaṁ kumāro upekkhaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti?

[¶12] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶13] “Not doing any bad deed, would they still experience any suffering?”

> Pali: “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti?

[¶14] “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?”

> Pali: “No hetaṁ, bhante. Akarontañhi, bhante, pāpakammaṁ kuto dukkhaṁ phusissatī”ti.

[¶15] “This heart’s release by equanimity should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by equanimity developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.”

> Pali: “Bhāvetabbā kho panāyaṁ, bhikkhave, upekkhā cetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo. Cittantaro ayaṁ, bhikkhave, macco. So evaṁ pajānāti: ‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ; na taṁ anugaṁ bhavissatī’ti. Evaṁ bhāvitā kho, bhikkhave, upekkhā cetovimutti anāgāmitāya saṁvattati, idha paññassa bhikkhuno uttari vimuttiṁ appaṭivijjhato”ti.

[¶16] > Pali: Navamaṁ.

[¶17] AN 10.220 · Unprincipled Conduct

> Pali: AN 10.220 · Adhammacariyāsutta

[¶18] Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

[¶19] “What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

> Pali: “ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti?

[¶20] “Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

> Pali: “Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.

[¶21] “But what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

> Pali: “Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?

[¶22] “Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

> Pali: “Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶23] “I don’t understand the detailed meaning of what the worthy Gotama has said in brief. Please, worthy Gotama, teach me this matter so I can understand the detailed meaning.”

> Pali: “Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathāhaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.

[¶24] “Well then, brahmin, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶25] “Yes, worthy sir,” the brahmin replied. The Buddha said this:

> Pali: “Evaṁ, bho”ti kho so brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶26] “Brahmin, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

> Pali: “Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti; catubbidhā vācāya adhammacariyāvisamacariyā hoti; tividhā manasā adhammacariyāvisamacariyā hoti.

[¶27] And how is unprincipled and immoral conduct threefold by way of body? … That’s how unprincipled and immoral conduct is threefold by way of body.

> Pali: Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti.

[¶28] And how is unprincipled and immoral conduct fourfold by way of speech? … That’s how unprincipled and immoral conduct is fourfold by way of speech.

> Pali: Kathañca, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti …pe… evaṁ kho, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti.

[¶29] And how is unprincipled and immoral conduct threefold by way of mind? … That’s how unprincipled and immoral conduct is threefold by way of mind. That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

> Pali: Kathañca, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti. Evaṁ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

[¶30] Principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

> Pali: Tividhā, brāhmaṇa, kāyena dhammacariyāsamacariyā hoti; catubbidhā vācāya dhammacariyāsamacariyā hoti; tividhā manasā dhammacariyāsamacariyā hoti.

[¶31] And how is principled and moral conduct threefold by way of body? … That’s how principled and moral conduct is threefold by way of body.

> Pali: Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti.

[¶32] And how is principled and moral conduct fourfold by way of speech? … That’s how principled and moral conduct is fourfold by way of speech.

> Pali: Kathañca, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti …pe… evaṁ kho, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti.

[¶33] And how is principled and moral conduct threefold by way of mind? … That’s how principled and moral conduct is threefold by way of mind. That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

> Pali: Kathañca, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti. Evaṁ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.

[¶34] “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶35] > Pali: Dasamaṁ.

[¶36] > Pali: Karajakāyavaggo paṭhamo.

## 34. Similarity · AN 10.221–10.233–236

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/34/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/34/#p-N

[¶0] AN 10.221 · Untitled Discourse on Ten Qualities

> Pali: AN 10.221 · ~

[¶1] “Someone with ten qualities is placed in hell as if delivered there. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Someone with these ten qualities is placed in hell as if delivered there.

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi dasahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶2] Someone with ten qualities is placed in heaven as if delivered there. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. Someone with these ten qualities is placed in heaven as if delivered there.”

> Pali: Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶3] AN 10.225–228 · Untitled Discourses on Ten to Forty Qualities (1st)

> Pali: AN 10.225–228 · ~

[¶4] “Someone with ten qualities keeps themselves broken and damaged … keeps themselves intact and unscathed … twenty … thirty … forty …”

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato khataṁ upahataṁ attānaṁ pariharati …pe… akkhataṁ anupahataṁ attānaṁ pariharati …pe… vīsatiyā, bhikkhave …pe… tiṁsāya, bhikkhave …pe… cattārīsāya, bhikkhave, dhammehi samannāgato khataṁ upahataṁ attānaṁ pariharati …pe….

[¶5] > Pali: (…)

[¶6] AN 10.229–232 · Untitled Discourses on Ten to Forty Qualities (2nd)

> Pali: AN 10.229–232 · ~

[¶7] “When they have ten qualities, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. … some people, when their body breaks up, after death, are reborn in a good place, a heavenly realm … twenty … thirty … forty …”

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati …pe… idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Vīsatiyā, bhikkhave …pe… tiṁsāya, bhikkhave …pe… cattārīsāya, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati …pe… idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati”.

[¶8] AN 10.233–236 · Untitled Discourses on Ten to Forty Qualities (3rd)

> Pali: AN 10.233–236 · ~

[¶9] “A fool is known by ten qualities … astute person … twenty … thirty … forty …”

> Pali: “Dasahi, bhikkhave, dhammehi samannāgato bālo veditabbo …pe… paṇḍito veditabbo …pe… vīsatiyā, bhikkhave …pe… tiṁsāya, bhikkhave …pe… cattārīsāya, bhikkhave, dhammehi samannāgato bālo veditabbo …pe… paṇḍito veditabbo …pe… imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato paṇḍito veditabbo”ti.

[¶10] > Pali: Sāmaññavaggo dutiyo.

## 35. Abbreviated Texts Beginning With Greed · AN 10.237–10.267–746

Source: https://scriptura.si/works/pali-anguttara-nikaya-10/35/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/35/#p-N

[¶0] AN 10.237 · Untitled Discourse on Greed (1st)

> Pali: AN 10.237 · ~

[¶1] “For insight into greed, ten things should be developed. What ten? 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. For insight into greed, these ten things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.

[¶2] AN 10.238 · Untitled Discourse on Greed (2nd)

> Pali: AN 10.238 · ~

[¶3] “For insight into greed, ten things should be developed. What ten? The perceptions of impermanence, not-self, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a festering corpse, a split open corpse, and a bloated corpse. For insight into greed, these ten things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā— rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.

[¶4] AN 10.239 · Untitled Discourse on Greed (3rd)

> Pali: AN 10.239 · ~

[¶5] “For insight into greed, ten things should be developed. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. For insight into greed, these ten things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.

[¶6] AN 10.240–266 · Untitled Discourses on Greed

> Pali: AN 10.240–266 · ~

[¶7] “For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … these ten things should be developed.”

> Pali: “Rāgassa, bhikkhave, pariññāya …pe… parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … (…) cāgāya … paṭinissaggāya …pe… ime dasa dhammā bhāvetabbā”.

[¶8] AN 10.267–746 · Untitled Discourses on Hate, Etc.

> Pali: AN 10.267–746 · ~

[¶9] “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for the complete understanding of negligence … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence … these ten things should be developed.”

> Pali: “Dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa pariññāya …pe… parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … (…) cāgāya … paṭinissaggāya …pe… ime dasa dhammā bhāvetabbā”ti.

[¶10] > Pali: Rāgapeyyālaṁ niṭṭhitaṁ.

[¶11] > Pali: Pañcamo paṇṇāsako samatto.

[¶12] The Book of the Tens is finished.

> Pali: Dasakanipātapāḷi niṭṭhitā.