AN 11.1 · What’s the Goal?
AN 11.1 · Kimatthiyasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, what is the goal and benefit of skillful ethics?”
“kimatthiyāni, bhante, kusalāni sīlāni kimānisaṁsānī”ti?
“Ānanda, having no regrets is the goal and benefit of skillful ethics.”
“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṁsānī”ti.
“But what is the goal and benefit of having no regrets?”
“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṁso”?
“Joy is the goal and benefit of having no regrets.”
“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṁso”.
“But what is the goal and benefit of joy?”
“Pāmojjaṁ pana, bhante, kimatthiyaṁ kimānisaṁsaṁ”?
“Rapture …”
“Pāmojjaṁ kho, ānanda, pītatthaṁ pītānisaṁsaṁ”.
“But what is the goal and benefit of rapture?”
“Pīti pana, bhante, kimatthiyā kimānisaṁsā”?
“Tranquility …”
“Pīti kho, ānanda, passaddhatthā passaddhānisaṁsā”.
“But what is the goal and benefit of tranquility?”
“Passaddhi pana, bhante, kimatthiyā kimānisaṁsā”?
“Bliss …”
“Passaddhi kho, ānanda, sukhatthā sukhānisaṁsā”.
“But what is the goal and benefit of bliss?”
“Sukhaṁ pana, bhante, kimatthiyaṁ kimānisaṁsaṁ”?
“Immersion …”
“Sukhaṁ kho, ānanda, samādhatthaṁ samādhānisaṁsaṁ”.
“But what is the goal and benefit of immersion?”
“Samādhi pana, bhante, kimatthiyo kimānisaṁso”?
“Truly knowing and seeing …”
“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṁso”.
“But what is the goal and benefit of truly knowing and seeing?”
“Yathābhūtañāṇadassanaṁ pana, bhante, kimatthiyaṁ kimānisaṁsaṁ”?
“Disillusionment …”
“Yathābhūtañāṇadassanaṁ kho, ānanda, nibbidatthaṁ nibbidānisaṁsaṁ”.
“But what is the goal and benefit of disillusionment?”
“Nibbidā pana, bhante, kimatthiyā kimānisaṁsā”?
“Dispassion …”
“Nibbidā kho, ānanda, virāgatthā virāgānisaṁsā”.
“But what is the goal and benefit of dispassion?”
“Virāgo pana, bhante, kimatthiyo kimānisaṁso”?
“Knowledge and vision of freedom is the goal and benefit of dispassion.
“Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso.
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 is the goal and benefit of truly knowing and seeing. Dispassion is the goal and benefit of disillusionment. And knowledge and vision of freedom is the goal and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.”
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 nibbidatthaṁ nibbidānisaṁsaṁ, nibbidā virāgatthā virāgānisaṁsā, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso. Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.
Paṭhamaṁ.
AN 11.2 · Making a Wish
AN 11.2 · Cetanākaraṇīyasutta
“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.
“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṁ: ‘avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ sīlavato sīlasampannassa avippaṭisāro uppajjati.
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.
Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pāmojjaṁ me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ avippaṭisārissa pāmojjaṁ uppajjati.
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.
Pamuditassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘pīti me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṁ pamuditassa pīti uppajjati.
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.
Pītimanassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘kāyo me passambhatū’ti. Dhammatā esā, bhikkhave, yaṁ pītimanassa kāyo passambhati.
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.
Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘sukhaṁ vediyāmī’ti. Dhammatā esā, bhikkhave, yaṁ passaddhakāyo sukhaṁ vediyati.
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 become immersed in samādhi when you feel bliss.
Sukhino, bhikkhave, na cetanāya karaṇīyaṁ: ‘cittaṁ me samādhiyatū’ti. Dhammatā esā, bhikkhave, yaṁ sukhino cittaṁ samādhiyati.
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.
Samāhitassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘yathābhūtaṁ jānāmi passāmī’ti. Dhammatā esā, bhikkhave, yaṁ samāhito yathābhūtaṁ jānāti passati.
When you truly know and see you need not make a wish: ‘May I grow disillusioned!’ It’s only natural to grow disillusioned when you truly know and see.
Yathābhūtaṁ, bhikkhave, jānato passato na cetanāya karaṇīyaṁ: ‘nibbindāmī’ti. Dhammatā esā, bhikkhave, yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati.
When you’re disillusioned you need not make a wish: ‘May I become dispassionate!’ It’s only natural to grow dispassionate when you’re disillusioned.
Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘virajjāmī’ti. Dhammatā esā, bhikkhave, yaṁ nibbinno virajjati.
When you’re 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 dispassionate.
Virattassa, bhikkhave, na cetanāya karaṇīyaṁ: ‘vimuttiñāṇadassanaṁ sacchikaromī’ti. Dhammatā esā, bhikkhave, yaṁ viratto vimuttiñāṇadassanaṁ sacchikaroti.
And so, mendicants, the knowledge and vision of freedom is the goal and benefit of dispassion. Dispassion is the goal and benefit of disillusionment. Disillusionment 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.”
Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṁso, nibbidā virāgatthā virāgānisaṁsā, yathābhūtañāṇadassanaṁ nibbidatthaṁ nibbidānisaṁsaṁ, 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.
Dutiyaṁ.
AN 11.3 · Vital Conditions (1st)
AN 11.3 · Paṭhamaupanisāsutta
“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. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
“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 hatūpanisā hoti nibbidā. Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo. Virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.
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. … When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanaṁ.
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. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.
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. … When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
Evamevaṁ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti …pe… vimuttiñāṇadassanan”ti.
Tatiyaṁ.
AN 11.4 · Vital Conditions (2nd)
AN 11.4 · Dutiyaupanisāsutta
There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!”
Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
“Reverend,” they replied. Sāriputta said this:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“An unethical person, who lacks ethics, has destroyed a vital condition for not having 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. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
“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 hatūpanisā hoti nibbidā, nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.
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. … When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanaṁ.
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. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.
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. … When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanan”ti. …pe…
Catutthaṁ.
AN 11.5 · Vital Conditions (3rd)
AN 11.5 · Tatiyaupanisāsutta
There Venerable Ānanda addressed the mendicants …
Tatra kho āyasmā ānando bhikkhū āmantesi …pe…
“An unethical person, who lacks ethics, has destroyed a vital condition for not having 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. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
“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 hatūpanisā hoti nibbidā, nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo, virāge asati virāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi … pheggupi … sāropi na pāripūriṁ gacchati.
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. … When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro, avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanaṁ.
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. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
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 upanisasampannā hoti nibbidā, nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo, virāge sati virāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi … pheggupi … sāropi pāripūriṁ gacchati.
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. … When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
Evamevaṁ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro, avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṁ hoti pāmojjaṁ …pe… vimuttiñāṇadassanan”ti.
Pañcamaṁ.
AN 11.6 · Disasters
AN 11.6 · Byasanasutta
“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 eleven disasters. What eleven?
“Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya. Katamesaṁ ekādasannaṁ?
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 resign the training and return to a lesser life. Or they contract a severe illness. Or they go mad or 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.
Anadhigataṁ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṁ carati, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, sikkhaṁ vā paccakkhāya hīnāyāvattati, gāḷhaṁ vā rogātaṅkaṁ phusati, ummādaṁ vā pāpuṇāti cittakkhepaṁ vā, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati—
Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so imesaṁ ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya.
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters. What eleven?
Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, aṭṭhānametaṁ anavakāso yaṁ so ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ na nigaccheyya. Katamesaṁ ekādasannaṁ?
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 one of the corrupt offenses. Or they resign the training and return to a lesser life. Or they contract a severe illness. Or they go mad or 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.
Anadhigataṁ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṁ carati, aññataraṁ vā saṅkiliṭṭhaṁ āpattiṁ āpajjati, sikkhaṁ vā paccakkhāya hīnāyāvattati, gāḷhaṁ vā rogātaṅkaṁ phusati, ummādaṁ vā pāpuṇāti cittakkhepaṁ vā, sammūḷho kālaṁ karoti, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati—
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.”
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, aṭṭhānametaṁ anavakāso yaṁ so imesaṁ ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ na nigaccheyyā”ti.
Chaṭṭhaṁ.
AN 11.7 · Percipient
AN 11.7 · Saññāsutta
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“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. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“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, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti?
“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. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“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, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.
“But how could this be, sir?”
“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, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“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.’
“Idhānanda, bhikkhu evaṁsaññī hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
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. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
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, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he 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:
Atha kho āyasmā ānando bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:
“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī pana assā”ti.
“It could be, Reverend Ānanda.”
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“But how could this be?”
“Yathā kathaṁ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti?
“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.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“Idha, āvuso ānanda, bhikkhu evaṁsaññī hoti: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṁ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.
“It’s incredible, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without conflict when it comes to the chief matter! Just now I went to the Buddha and asked him about this matter. And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta. It’s incredible, it’s amazing! How the meaning and the phrasing of the Teacher and the disciple fit together and agree without conflict when it comes to the chief matter!”
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmiṁ. Idānāhaṁ, āvuso, bhagavantaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṁ byākāsi, seyyathāpi āyasmā sāriputto. Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṁ saṁsandissati samessati na viggayhissati, yadidaṁ aggapadasmin”ti.
Sattamaṁ.
AN 11.8 · Focus
AN 11.8 · Manasikārasutta
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t focus on earth in earth, water in water, fire in fire, or air in air. And they wouldn’t focus on 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. They wouldn’t focus on this world in this world, or the other world in the other world. And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they would focus?”
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya; manasi ca pana kareyyā”ti?
“It could be, Ānanda.”
“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya, na sotaṁ manasi kareyya, na saddaṁ manasi kareyya, na ghānaṁ manasi kareyya, na gandhaṁ manasi kareyya, na jivhaṁ manasi kareyya, na rasaṁ manasi kareyya, na kāyaṁ manasi kareyya, na phoṭṭhabbaṁ manasi kareyya, na pathaviṁ manasi kareyya, na āpaṁ manasi kareyya, na tejaṁ manasi kareyya, na vāyaṁ manasi kareyya, na ākāsānañcāyatanaṁ manasi kareyya, na viññāṇañcāyatanaṁ manasi kareyya, na ākiñcaññāyatanaṁ manasi kareyya, na nevasaññānāsaññāyatanaṁ manasi kareyya, na idhalokaṁ manasi kareyya, na paralokaṁ manasi kareyya, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya; manasi ca pana kareyyā”ti.
“But how could this be?”
“Yathā kathaṁ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya; manasi ca pana kareyyā”ti?
“Ānanda, it’s when a mendicant focuses thus: ‘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.’
“Idhānanda, bhikkhu evaṁ manasi karoti: ‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.
That’s how a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. … And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they would focus.”
Evaṁ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṁ manasi kareyya, na rūpaṁ manasi kareyya …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi na manasi kareyya; manasi ca pana kareyyā”ti.
Aṭṭhamaṁ.
AN 11.9 · With Sandha
AN 11.9 · Saddhasutta
At one time the Buddha was staying at Ñātika in the brick house.
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ saddhaṁ bhagavā etadavoca:
“Sandha, meditate like a thoroughbred, not like a wild colt.
“Ājānīyajhāyitaṁ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṁ.
And how does a wild colt meditate? A wild colt, tied up by the feeding trough, meditates: ‘Fodder, fodder!’ Why is that? Because it doesn’t occur to the wild colt tied up by the feeding trough: ‘What task will the horse trainer have me do today? How should I respond?’ Tied up by the feeding trough they just meditate: ‘Fodder, fodder!’
Kathañca, khaḷuṅkajhāyitaṁ hoti? Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati. Taṁ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṁ hoti: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. So doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati.
In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. Harboring sensual desire within they meditate and concentrate and contemplate and ruminate. Their heart is overcome by ill will … dullness and drowsiness … restlessness and remorse … doubt … Harboring doubt within they meditate and concentrate and contemplate and ruminate. They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. That’s how a wild colt meditates.
Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. So kāmarāgaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati … thinamiddhapariyuṭṭhitena cetasā viharati … uddhaccakukkuccapariyuṭṭhitena cetasā viharati … vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. So vicikicchaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati. Evaṁ kho, saddha, purisakhaḷuṅkajhāyitaṁ hoti.
And how does a thoroughbred meditate? A fine thoroughbred, tied up by the feeding trough, doesn’t meditate: ‘Fodder, fodder!’ Why is that? Because it occurs to the fine thoroughbred tied up by the feeding trough: ‘What task will the horse trainer have me do today? How should I respond?’ Tied up by the feeding trough they don’t meditate: ‘Fodder, fodder!’ For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune.
Kathañca, saddha, ājānīyajhāyitaṁ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. Taṁ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṁ hoti: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṁ yathā bandhaṁ yathā jāniṁ yathā kaliṁ evaṁ patodassa ajjhoharaṇaṁ samanupassati.
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. Their heart is not overcome by ill will … dullness and drowsiness … restlessness and remorse … doubt … They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they do meditate.
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati … na thinamiddhapariyuṭṭhitena cetasā viharati … na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
When a fine thoroughbred meditates like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Homage to you, O thoroughbred!Homage to you, supreme among men!We don’t understandthe basis of your absorption.’”
‘Namo te purisājañña,namo te purisuttama;Yassa te nābhijānāma,yampi nissāya jhāyasī’”ti.
When he said this, Venerable Sandha asked the Buddha, “But sir, how does that fine thoroughbred meditate?”
Evaṁ vutte, āyasmā saddho bhagavantaṁ etadavoca: “kathaṁ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṁ jhāyiñca pana, bhante, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Namo te purisājañña,namo te purisuttama;Yassa te nābhijānāma,yampi nissāya jhāyasī’”ti.
“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished. That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they do meditate.
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti. Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
When a fine thoroughbred person meditates like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
‘Homage to you, O thoroughbred!Homage to you, supreme among men!We don’t understandthe basis of your absorption.’”
‘Namo te purisājañña,namo te purisuttama;Yassa te nābhijānāma,yampi nissāya jhāyasī’”ti.
Navamaṁ.