--- title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 8 of 35 url: https://scriptura.si/works/pali-anguttara-nikaya-10/8/ cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta, section 8. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/8/" --- # 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. ## 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.