AN 9.1 · Awakening
AN 9.1 · Sambodhisutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants:
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
“Mendicants, if wanderers of other religions were to ask: ‘Reverends, what is the vital condition for the development of the qualities on the same side as awakening?’ How would you answer them?”
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘sambodhipakkhikānaṁ, āvuso, dhammānaṁ kā upanisā bhāvanāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?
“Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.”
“Bhagavaṁmūlakā no, bhante, dhammā …pe… bhagavato sutvā bhikkhū dhāressantī”ti.
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha; bhāsissāmī”ti.
“Yes, sir,” they replied. The Buddha said this:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, if wanderers of other religions were to ask: ‘Reverends, what is the vital condition for the development of the qualities on the same side as awakening?’ You should answer them:
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘sambodhipakkhikānaṁ, āvuso, dhammānaṁ kā upanisā bhāvanāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:
‘It’s when a mendicant has good friends, companions, and associates. This is the first vital condition for the development of the awakening factors.
‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ paṭhamā upanisā bhāvanāya.
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second vital condition for the development of the qualities on the same side as awakening.
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ dutiyā upanisā bhāvanāya.
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third vital condition for the development of the qualities on the same side as awakening.
Puna caparaṁ, āvuso, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ tatiyā upanisā bhāvanāya.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth vital condition for the development of the qualities on the same side as awakening.
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ catutthī upanisā bhāvanāya.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth vital condition for the development of the qualities on the same side as awakening.’
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ pañcamī upanisā bhāvanāya’.
A mendicant with good friends, companions, and associates can expect to be ethical …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa— sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.
A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa— yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.
A mendicant with good friends, companions, and associates can expect to live with energy roused up …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa— āraddhavīriyo viharissati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
A mendicant with good friends, companions, and associates can expect to be wise …
Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa— paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”
Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.
Paṭhamaṁ.
AN 9.2 · Supported
AN 9.2 · Nissayasutta
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
“Sir, they speak of being ‘supported’. How is a mendicant who is supported defined?”
“‘nissayasampanno nissayasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī”ti?
“Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them.
“Saddhañce, bhikkhu, bhikkhu nissāya akusalaṁ pajahati kusalaṁ bhāveti, pahīnamevassa taṁ akusalaṁ hoti.
If a mendicant supported by conscience …
Hiriñce, bhikkhu, bhikkhu nissāya …pe…
If a mendicant supported by prudence …
ottappañce, bhikkhu, bhikkhu nissāya …pe…
If a mendicant supported by energy …
vīriyañce, bhikkhu, bhikkhu nissāya …pe…
If a mendicant supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them. What’s been given up is completely given up when it has been given up by seeing with noble wisdom.
paññañce, bhikkhu, bhikkhu nissāya akusalaṁ pajahati kusalaṁ bhāveti, pahīnamevassa taṁ akusalaṁ hoti. Taṁ hissa bhikkhuno akusalaṁ pahīnaṁ hoti suppahīnaṁ, yaṁsa ariyāya paññāya disvā pahīnaṁ.
But then, a mendicant grounded on these five things should rely on four things. What four? After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things. That’s how a mendicant is supported.”
Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā. Katame cattāro? Idha, bhikkhu, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. Evaṁ kho, bhikkhu, bhikkhu nissayasampanno hotī”ti.
Dutiyaṁ.
AN 9.3 · With Meghiya
AN 9.3 · Meghiyasutta
At one time the Buddha was staying near Cālikā, on the Cālikā mountain.
Ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālikāpabbate.
Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.”
Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: “icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti.
“Please, Meghiya, go at your convenience.”
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā River. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove.
Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ.
Seeing this, it occurred to him, “Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive. If the Buddha allows me, I’ll come back to this mango grove to meditate.”
Disvānassa etadahosi: “pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti.
Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding, “If the Buddha allows me, I’ll go back to that mango grove to meditate.”
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: “Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ. Disvāna me etadahosi: ‘pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
“We’re alone, Meghiya. Wait until another mendicant comes.”
“Āgamehi tāva, meghiya. Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.
For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.”
Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo. Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
“We’re alone, Meghiya. Wait until another mendicant comes.”
“Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.
For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.”
Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: “bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo. Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo. Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti.
“Meghiya, since you speak of striving in meditation, what can I say? Please, Meghiya, go at your convenience.”
“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma. Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti.
Then Meghiya got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts.
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko.
Then he thought, “Oh lord, how incredible, how amazing! I’ve gone forth out of faith from the lay life to homelessness, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.”
Atha kho āyasmato meghiyassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā”ti.
Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened.
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca:
“Idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— kāmavitakko, byāpādavitakko, vihiṁsāvitakko. Tassa mayhaṁ, bhante, etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā’”ti.
“Meghiya, when the heart’s release is not ripe, five things help it ripen. What five?
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṁvattanti. Katame pañca?
Firstly, a mendicant has good friends, companions, and associates. This is the first thing …
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripakkāya saṁvattati.
Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second thing …
Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripakkāya saṁvattati.
Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third thing …
Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripakkāya saṁvattati.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth thing …
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripakkāya saṁvattati.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen.
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripakkāya saṁvattati.
A mendicant with good friends, companions, and associates can expect to be ethical …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘sīlavā bhavissati …pe… samādāya sikkhissati sikkhāpadesu’.
A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.
A mendicant with good friends, companions, and associates can expect to be energetic …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘āraddhavīriyo viharissati …pe… anikkhittadhuro kusalesu dhammesu’.
A mendicant with good friends, companions, and associates can expect to be wise …
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘paññavā bhavissati …pe… sammādukkhakkhayagāminiyā’.
But then, a mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.
Tatiyaṁ.
AN 9.4 · With Nandaka
AN 9.4 · Nandakasutta
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked on the door-panel. The mendicants opened the door for the Buddha, and he entered the assembly hall, where he sat down on the seat spread out.
Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsetvā aggaḷaṁ ākoṭesi. Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. Atha kho bhagavā upaṭṭhānasālaṁ pavisitvā paññattāsane nisīdi.
He said to Nandaka, “Nandaka, that was a long exposition of the teaching you gave to the mendicants. My back was aching while I stood outside the door waiting for the talk to end.”
Nisajja kho bhagavā āyasmantaṁ nandakaṁ etadavoca: “dīgho kho tyāyaṁ, nandaka, dhammapariyāyo bhikkhūnaṁ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṁ āgamayamānassā”ti.
When he said this, Nandaka felt embarrassed and said to the Buddha, “Sir, we didn’t know that the Buddha was standing outside the door. If we’d known, I wouldn’t have said so much.”
Evaṁ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṁ etadavoca: “na kho pana mayaṁ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. Sace hi mayaṁ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi (…) no nappaṭibhāseyyā”ti.
Then the Buddha, knowing that Nandaka was embarrassed, said to him, “Good, good, Nandaka! It’s appropriate for gentlemen like you, who have gone forth out of faith from the lay life to homelessness, to sit together for a Dhamma talk. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence.
Atha kho bhagavā āyasmantaṁ nandakaṁ sārajjamānarūpaṁ viditvā āyasmantaṁ nandakaṁ etadavoca: “sādhu sādhu, nandaka. Etaṁ kho, nandaka, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṁ vo, nandaka, dvayaṁ karaṇīyaṁ— dhammī vā kathā ariyo vā tuṇhībhāvo.
Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical?’ When a mendicant is faithful and ethical, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.
A mendicant is faithful and ethical, but does not get internal serenity of heart. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart?’ When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect.
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, evaṁ so tenaṅgena paripūro hoti.
A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’
Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṁ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṁ so tenaṅgena aparipūro assa. Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ: ‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti.
When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.”
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotī”ti.
That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
Then, not long after the Buddha left, Venerable Nandaka said to the mendicants, “Just now, reverends, the Buddha revealed a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling:
Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi: “idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetvā uṭṭhāyāsanā vihāraṁ paviṭṭho:
‘Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, “How can I become faithful and ethical?” When a mendicant is faithful and ethical, they’re complete in that respect.
‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṁ so tenaṅgena aparipūro hoti. Tena taṁ aṅgaṁ paripūretabbaṁ— kintāhaṁ saddho ca assaṁ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti.
A mendicant is faithful and ethical, but does not get internal serenity of heart. …
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa …pe…
They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking: “How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?” When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.’
lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṁ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṁ so tenaṅgena aparipūro assa. Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṁ so tenaṅgena aparipūro hoti, tena taṁ aṅgaṁ paripūretabbaṁ ‘kintāhaṁ saddho ca assaṁ sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotīti.
Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time. What five?
Pañcime, āvuso, ānisaṁsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca?
Firstly, a mendicant teaches Dhamma to the mendicants that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. Whenever they do this, they become liked and approved by the Teacher, respected and admired. This is the first benefit …
Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṁ, āvuso, paṭhamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.
Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. This is the second benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. Ayaṁ, āvuso, dutiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.
Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. This is the third benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati. Ayaṁ, āvuso, tatiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.
Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, their spiritual companions esteem them more highly, thinking, ‘For sure this venerable has attained or will attain.’ This is the fourth benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā naṁ sabrahmacārī uttari sambhāventi: ‘addhā ayamāyasmā patto vā pajjati vā’. Ayaṁ, āvuso, catuttho ānisaṁso kālena dhammassavane kālena dhammasākacchāya.
Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in this life. This is the fifth benefit …
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti. Ayaṁ, āvuso, pañcamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya.
These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.”
Ime kho, āvuso, pañca ānisaṁsā kālena dhammassavane kālena dhammasākacchāyā”ti.
Catutthaṁ.
AN 9.5 · Powers
AN 9.5 · Balasutta
“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness.
“Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ.
And what is the power of wisdom? One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones … worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of wisdom.
Katamañca, bhikkhave, paññābalaṁ? Ye dhammā kusalā kusalasaṅkhātā ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tyassa dhammā paññāya vodiṭṭhā honti vocaritā. Idaṁ vuccati, bhikkhave, paññābalaṁ.
And what is the power of energy? One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones. One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of energy.
Katamañca, bhikkhave, vīriyabalaṁ? Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṁ dhammānaṁ paṭilābhāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idaṁ vuccati, bhikkhave, vīriyabalaṁ.
And what is the power of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. This is called the power of blamelessness.
Katamañca, bhikkhave, anavajjabalaṁ? Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Idaṁ vuccati, bhikkhave, anavajjabalaṁ.
And what is the power of inclusiveness? There are these four ways of being inclusive. Giving, kindly words, taking care, and equality. The best of gifts is the gift of the teaching. The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who actively listens. The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom. The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one. This is called the power of inclusiveness. These are the four powers.
Katamañca, bhikkhave, saṅgāhabalaṁ? Cattārimāni, bhikkhave, saṅgahavatthūni— dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā. Etadaggaṁ, bhikkhave, dānānaṁ yadidaṁ dhammadānaṁ. Etadaggaṁ, bhikkhave, peyyavajjānaṁ yadidaṁ atthikassa ohitasotassa punappunaṁ dhammaṁ deseti. Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ assaddhaṁ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti niveseti patiṭṭhāpeti. Etadaggaṁ, bhikkhave, samānattatānaṁ yadidaṁ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto. Idaṁ vuccati, bhikkhave, saṅgāhabalaṁ. Imāni kho, bhikkhave, cattāri balāni.
A noble disciple who has these four powers has got past five fears. What five? Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth.
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti. Katamāni pañca? Ājīvikabhayaṁ, asilokabhayaṁ, parisasārajjabhayaṁ, maraṇabhayaṁ, duggatibhayaṁ.
Then that noble disciple reflects: ‘I have no fear regarding livelihood. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might fear for their livelihood. A lazy person might fear for their livelihood. Someone who does blameworthy things by way of body, speech, and mind might fear for their livelihood. Someone who does not include others might fear for their livelihood. I have no fear of disrepute … I have no fear about feeling insecure in an assembly … I have no fear of death … I have no fear of a bad rebirth. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might be afraid of a bad rebirth. A lazy person might be afraid of a bad rebirth. Someone who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth. Someone who does not include others might be afraid of a bad rebirth.’
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘nāhaṁ ājīvikabhayassa bhāyāmi. Kissāhaṁ ājīvikabhayassa bhāyissāmi? Atthi me cattāri balāni— paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ. Duppañño kho ājīvikabhayassa bhāyeyya. Kusīto ājīvikabhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya. Asaṅgāhako ājīvikabhayassa bhāyeyya. Nāhaṁ asilokabhayassa bhāyāmi …pe… nāhaṁ parisasārajjabhayassa bhāyāmi …pe… nāhaṁ maraṇabhayassa bhāyāmi …pe… nāhaṁ duggatibhayassa bhāyāmi. Kissāhaṁ duggatibhayassa bhāyissāmi? Atthi me cattāri balāni— paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ. Duppañño kho duggatibhayassa bhāyeyya. Kusīto duggatibhayassa bhāyeyya. Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya. Asaṅgāhako duggatibhayassa bhāyeyya’.
A noble disciple who has these four powers has got past these five fears.”
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī”ti.
Pañcamaṁ.