---
title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 4 of 35
url: https://scriptura.si/works/pali-anguttara-nikaya-10/4/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta, section 4. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/4/"
---

# 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.

## 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.