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(cst4) |
(derived from B. Sujato 2018/12) |
Aṅguttara Nikāya 9 |
Numbered Discourses 9 |
1. Sambodhivagga |
1. Awakening |
1. Sambodhisutta |
1. Awakening |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
“monks, if wanderers who follow other paths were to ask: |
‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? |
‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?” |
“Bhagavaṃmūlakā no, bhante, dhammā … pe … bhagavato sutvā bhikkhū dhāressantī”ti. |
“Our Dharmas are rooted in the Buddha. …” The monks will listen and remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. |
“Well then, monks, listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
“monks, if wanderers who follow other paths were to ask: |
‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: |
‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them: |
‘Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
‘It’s when a monk has good friends, companions, and associates. |
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya. (1) |
This is the first vital condition for the development of the awakening factors. |
Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. (2) |
Furthermore, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya. |
This is the second vital condition for the development of the awakening factors. |
Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. |
Furthermore, a monk 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, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. |
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya. (3) |
This is the third vital condition for the development of the awakening factors. |
Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. |
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya. (4) |
This is the fourth vital condition for the development of the awakening factors. |
Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya’. |
This is the fifth vital condition for the development of the awakening factors.’ |
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa— |
A monk with good friends, companions, and associates can expect to |
sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu. |
be ethical … |
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa— |
A monk with good friends, companions, and associates can expect to |
yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī. |
take part in talk about self-effacement that helps open the heart … |
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa— |
A monk with good friends, companions, and associates can expect to |
āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
live with energy roused up … |
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa— |
A monk with good friends, companions, and associates can expect to |
paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. (5) |
be wise … |
Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— |
A monk grounded on these five things should develop four further things. |
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. |
They should develop the perception of ugliness to give up greed, love to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. |
Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. |
When you perceive impermanence, the perception of not-self becomes stabilized. |
Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. (6–9.) |
Perceiving not-self, you uproot the conceit ‘I am’ and attain nirvana in this very life.” |
2. Nissayasutta |
2. Supported |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca: |
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him: |
“‘nissayasampanno nissayasampanno’ti, bhante, vuccati. |
“Sir, they speak of being ‘supported’. |
Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī”ti? |
How is a monk who is supported defined?” |
“Saddhañce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti. |
“monk, if a monk supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them. |
Hiriñce, bhikkhu, bhikkhu nissāya … pe … |
If a monk supported by conscience … |
ottappañce, bhikkhu, bhikkhu nissāya … pe … |
If a monk supported by prudence … |
vīriyañce, bhikkhu, bhikkhu nissāya … pe … |
If a monk supported by energy … |
paññañce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti. |
If a monk supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them. |
Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ. |
What’s been given up is completely given up when it has been given up by seeing with noble wisdom. |
Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā. |
A monk grounded on these five things should rely on four things. |
Katame cattāro? |
What four? |
Idha, bhikkhu, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. |
After reflection, a monk uses some things, endures some things, avoids some things, and gets rid of some things. |
Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī”ti. |
That’s how a monk is supported.” |
3. Meghiyasutta |
3. With Meghiya |
Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. |
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Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. |
Now, at that time Venerable Meghiya was the Buddha’s attendant. |
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca: |
Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him: |
“icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitun”ti. |
“Sir, I’d like to enter Jantu village for alms.” |
“Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti. |
“Please, Meghiya, go when it’s convenient.” |
Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. |
Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. |
Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. |
After the meal, on his return from alms-round in Jantu village, he went to the shore of Kimikālā river. |
Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. |
As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. |
Disvānassa etadahosi: |
It occurred to him: |
“pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. |
“Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a kinsman who wants to meditate. |
Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti. |
If the Buddha allows me, I’ll come back to this mango grove to meditate.” |
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca: |
Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said: |
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. |
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Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. |
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Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. |
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Disvāna me etadahosi: |
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‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. |
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Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. |
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Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. |
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Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. |
“If the Buddha allows me, I’ll go back to that mango grove to meditate.” |
“Āgamehi tāva, meghiya. Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti. |
“We’re alone, Meghiya. Wait until another monk comes.” |
Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca: |
For a second time Meghiya said to the Buddha: |
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. |
“Sir, the Buddha has nothing more to do, and nothing that needs improvement. |
Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. |
But I have. |
Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. |
If you allow me, I’ll go back to that mango grove to meditate.” |
“Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti. |
“We’re alone, Meghiya. Wait until another monk comes.” |
Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca: |
For a third time Meghiya said to the Buddha: |
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. |
“Sir, the Buddha has nothing more to do, and nothing that needs improvement. |
Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. |
But I have. |
Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. |
If you allow me, I’ll go back to that mango grove to meditate.” |
“Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma. |
“Meghiya, since you speak of meditation, what can I say? |
Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti. |
Please, Meghiya, go when it’s convenient.” |
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. |
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. |
Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ— |
But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, |
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. |
sensual, malicious, and cruel thoughts. |
Atha kho āyasmato meghiyassa etadahosi: |
Then he thought: |
“acchariyaṃ vata bho, abbhutaṃ vata bho. |
“It’s incredible, it’s amazing! |
Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; |
I’ve gone forth from the lay life to homelessness out of faith. |
atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— |
but I’m still harassed by these three kinds of bad, unskillful thoughts: |
kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā”ti. |
sensual, malicious, and cruel thoughts.” |
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca: |
Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened. |
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. |
“Meghiya, when the heart’s release is not ripe, five things help it ripen. |
Katame pañca? |
What five? |
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Firstly, a monk has good friends, companions, and associates. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati. (1) |
This is the first thing … |
Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Furthermore, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati. (2) |
This is the second thing … |
Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. |
Furthermore, a monk 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, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati. (3) |
This is the third thing … |
Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati. (4) |
This is the fourth thing … |
Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati. |
This is the fifth thing that, when the heart’s release is not ripe, helps it ripen. |
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa: |
A monk with good friends, companions, and associates can expect to |
‘sīlavā bhavissati … pe … samādāya sikkhissati sikkhāpadesu’. |
be ethical … |
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa: |
A monk with good friends, companions, and associates can expect to |
‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ—appicchakathā … pe … vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’. |
take part in talk about self-effacement that helps open the heart … |
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘āraddhavīriyo viharissati … pe … anikkhittadhuro kusalesu dhammesu’. |
A monk with good friends, companions, and associates can expect to be energetic … |
Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘paññavā bhavissati … pe … sammādukkhakkhayagāminiyā’. (5) |
A monk with good friends, companions, and associates can expect to be wise … |
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— |
A monk grounded on these five things should develop four further things. |
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. |
They should develop the perception of ugliness to give up greed, love to give up hate, rememberfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. |
Aniccasaññino, meghiya, anattasaññā saṇṭhāti. |
When you perceive impermanence, the perception of not-self becomes stabilized. |
Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. (6–9.) |
Perceiving not-self, you uproot the conceit ‘I am’ and attain nirvana in this very life.” |
4. Nandakasutta |
4. With Nandaka |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. |
Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. |
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. |
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. |
Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi. |
When he knew the talk had ended he cleared his throat and knocked with the latch. |
Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. |
The monks opened the door for the Buddha, |
Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi. |
and he entered the assembly hall, where he sat on the seat spread out. |
Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca: |
He said to Nandaka: |
“dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi. |
“Nandaka, that was a long exposition of The Dharma you gave to the monks. |
Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā”ti. |
My back was aching while I stood outside the door waiting for the talk to end.” |
Evaṃ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca: |
When he said this, Nandaka felt embarrassed and said to the Buddha: |
“na kho pana mayaṃ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. |
“Sir, we didn’t know that the Buddha was standing outside the door. |
Sace hi mayaṃ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi () no nappaṭibhāseyyā”ti. |
If we’d known, I wouldn’t have said so much.” |
Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca: |
Then the Buddha, knowing that Nandaka was embarrassed, said to him: |
“sādhu sādhu, nandaka. |
“Good, good, Nandaka! |
Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. |
It’s appropriate for people from good families like you, who have gone forth in faith from the lay life to homelessness, to sit together for a Dhamma talk. |
Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ— |
When you’re sitting together you should do one of two things: |
dhammī vā kathā ariyo vā tuṇhībhāvo. |
discuss the Dharmas or keep noble silence. |
Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. |
Nandaka, a monk is faithful but not ethical. |
Evaṃ so tenaṅgena aparipūro hoti. |
So they’re incomplete in that respect, |
Tena taṃ aṅgaṃ paripūretabbaṃ: |
and should fulfill it, thinking: |
‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. |
‘How can I become faithful and ethical?’ |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. |
When a monk is faithful and ethical, they’re complete in that respect. |
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa. |
A monk is faithful and ethical, but does not get internal serenity of heart. |
Evaṃ so tenaṅgena aparipūro hoti. |
So they’re incomplete in that respect, |
Tena taṃ aṅgaṃ paripūretabbaṃ: |
and should fulfill it, thinking: |
‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti. |
‘How can I become faithful and ethical and get internal serenity of heart?’ |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti. |
When a monk is faithful and ethical and gets internal serenity of heart, they’re complete in that respect. |
Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. |
A monk is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas. |
Evaṃ so tenaṅgena aparipūro hoti. |
So they’re incomplete in that respect. |
Seyyathāpi, nandaka, pāṇako catuppādako assa. |
Suppose, Nandaka, there was a four-footed animal |
Tassa eko pādo omako lāmako. |
that was lame and disabled. |
Evaṃ so tenaṅgena aparipūro assa. |
It would be incomplete in that respect. |
Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. |
In the same way, a monk is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas. |
Evaṃ so tenaṅgena aparipūro hoti. |
So they’re incomplete in that respect, |
Tena taṃ aṅgaṃ paripūretabbaṃ: |
and should fulfill it, thinking: |
‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti. |
‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of dharmas?’ |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti. |
When a monk is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of dharmas, they’re complete in that respect.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi: |
Then soon after the Buddha left, Venerable Nandaka said to the monks: |
“idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling. |
‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. |
‘Nandaka, a monk is faithful but not ethical. |
Evaṃ so tenaṅgena aparipūro hoti. |
So they’re incomplete in that respect, |
Tena taṃ aṅgaṃ paripūretabbaṃ— |
and should fulfill it, thinking: |
kintāhaṃ saddho ca assaṃ sīlavā cā’ti. |
“How can I become faithful and ethical?” |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. |
When a monk is faithful and ethical, they’re complete in that respect. |
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa … pe … |
A monk is faithful and ethical, but does not get internal serenity of heart. … |
lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, |
they get internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas. |
evaṃ so tenaṅgena aparipūro hoti. |
So they’re incomplete in that respect. |
Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, |
Suppose, Nandaka, there was a four-footed animal that was lame and disabled. |
evaṃ so tenaṅgena aparipūro assa. |
It would be incomplete in that respect. |
Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, |
In the same way, a monk is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of dharmas. |
evaṃ so tenaṅgena aparipūro hoti, |
So they’re incomplete in that respect, |
tena taṃ aṅgaṃ paripūretabbaṃ |
and should fulfill it, thinking: |
‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. |
“How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of dharmas?” |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, |
When a monk is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of dharmas, |
evaṃ so tenaṅgena paripūro hotīti. |
they’re complete in that respect.’ |
Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya. |
Reverends, there are these five benefits of listening to the Dharmas at the right time and discussing the Dharmas at the right time. |
Katame pañca? |
What five? |
Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
Firstly, a monk teaches the monks the Dhamma 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. |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
Whenever they do this, they become liked and approved by the Teacher, respected and admired. |
Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. |
This is the first benefit … |
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … |
Furthermore, a monk teaches the monks the Dhamma … |
brahmacariyaṃ pakāseti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. |
Whenever they do this, they feel inspired by the meaning and The Dharma in that Dhamma. |
Ayaṃ, āvuso, dutiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. |
This is the second benefit … |
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
Furthermore, a monk teaches the monks the Dhamma … |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … brahmacariyaṃ pakāseti tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. |
Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. |
Ayaṃ, āvuso, tatiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. |
This is the third benefit … |
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … brahmacariyaṃ pakāseti. |
Furthermore, a monk teaches the monks the Dhamma … |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ … pe … brahmacariyaṃ pakāseti tathā tathā naṃ sabrahmacārī uttari sambhāventi: |
Whenever they do this, their spiritual companions esteem them more highly, thinking: |
‘addhā ayamāyasmā patto vā pajjati vā’. |
‘For sure this venerable has attained or will attain.’ |
Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya. |
This is the fourth benefit … |
Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. |
Furthermore, a monk teaches the monks the Dhamma … |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Whenever they do this, there may be trainee monks present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Hearing that Dharma, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. |
Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti. |
There may be perfected monks present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that Dharma, they simply wish to live happily in the present life. |
Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. |
This is the fifth benefit … |
Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā”ti. |
These are the five benefits of listening to the Dharmas at the right time and discussing the Dharmas at the right time.” |
5. Balasutta |
5. Powers |
“Cattārimāni, bhikkhave, balāni. |
“monks, there are these four powers. |
Katamāni cattāri? |
What four? |
Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. |
The powers of wisdom, energy, blamelessness, and inclusiveness. |
Katamañca, bhikkhave, paññābalaṃ? |
And what is the power of wisdom? |
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. |
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. |
Idaṃ vuccati, bhikkhave, paññābalaṃ. |
This is called the power of wisdom. |
Katamañca, bhikkhave, vīriyabalaṃ? |
And what is the power of energy? |
Ye dhammā akusalā akusalasaṅkhātā ye dhammā sāvajjā sāvajjasaṅkhātā ye dhammā kaṇhā kaṇhasaṅkhātā ye dhammā asevitabbā asevitabbasaṅkhātā ye dhammā nālamariyā nālamariyasaṅkhātā, tesaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
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. |
Ye dhammā kusalā kusalasaṅkhātā ye dhammā anavajjā anavajjasaṅkhātā ye dhammā sukkā sukkasaṅkhātā ye dhammā sevitabbā sevitabbasaṅkhātā ye dhammā alamariyā alamariyasaṅkhātā, tesaṃ dhammānaṃ paṭilābhāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. |
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. |
Idaṃ vuccati, bhikkhave, vīriyabalaṃ. |
This is called the power of energy. |
Katamañca, bhikkhave, anavajjabalaṃ? |
And what is the power of blamelessness? |
Idha, bhikkhave, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. |
It’s when a monk has blameless conduct by way of body, speech, and mind. |
Idaṃ vuccati, bhikkhave, anavajjabalaṃ. |
This is called the power of blamelessness. |
Katamañca, bhikkhave, saṅgāhabalaṃ? |
And what is the power of inclusion? |
Cattārimāni, bhikkhave, saṅgahavatthūni— |
There are these four ways of being inclusive. |
dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā. |
Giving, kind speech, taking care, and equality. |
Etadaggaṃ, bhikkhave, dānānaṃ yadidaṃ dhammadānaṃ. |
The best of gifts is the gift of The Dharma. |
Etadaggaṃ, bhikkhave, peyyavajjānaṃ yadidaṃ atthikassa ohitasotassa punappunaṃ dhammaṃ deseti. |
The best sort of kind speech is to teach the Dhamma again and again to someone who is engaged and who lends an ear. |
Etadaggaṃ, bhikkhave, atthacariyānaṃ yadidaṃ assaddhaṃ saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīlaṃ sīlasampadāya … macchariṃ cāgasampadāya … duppaññaṃ paññāsampadāya samādapeti niveseti patiṭṭhāpeti. |
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. |
Etadaggaṃ, bhikkhave, samānattatānaṃ yadidaṃ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto. |
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. |
Idaṃ vuccati, bhikkhave, saṅgāhabalaṃ. |
This is called the power of inclusion. |
Imāni kho, bhikkhave, cattāri balāni. |
These are the four powers. |
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako pañca bhayāni samatikkanto hoti. |
A noble disciple who has these four powers has got past five fears. |
Katamāni pañca? |
What five? |
Ājīvikabhayaṃ, asilokabhayaṃ, parisasārajjabhayaṃ, maraṇabhayaṃ, duggatibhayaṃ. |
Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth. |
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Then that noble disciple reflects: |
‘nāhaṃ ājīvikabhayassa bhāyāmi. |
‘I have no fear regarding livelihood. |
Kissāhaṃ ājīvikabhayassa bhāyissāmi? |
Why would I be afraid of that? |
Atthi me cattāri balāni— |
I have these four powers: |
paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. |
the powers of wisdom, energy, blamelessness, and inclusiveness. |
Duppañño kho ājīvikabhayassa bhāyeyya. |
A witless person might fear for their livelihood. |
Kusīto ājīvikabhayassa bhāyeyya. |
A lazy person might fear for their livelihood. |
Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya. |
A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood. |
Asaṅgāhako ājīvikabhayassa bhāyeyya. |
A person who does not include others might fear for their livelihood. |
Nāhaṃ asilokabhayassa bhāyāmi … pe … |
I have no fear of disrepute … |
nāhaṃ parisasārajjabhayassa bhāyāmi … pe … |
I have no fear about feeling insecure in an assembly … |
nāhaṃ maraṇabhayassa bhāyāmi … pe … |
I have no fear of death … |
nāhaṃ duggatibhayassa bhāyāmi. |
I have no fear of a bad rebirth. |
Kissāhaṃ duggatibhayassa bhāyissāmi? |
Why would I be afraid of that? |
Atthi me cattāri balāni— |
I have these four powers: |
paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgāhabalaṃ. |
the powers of wisdom, energy, blamelessness, and inclusiveness. |
Duppañño kho duggatibhayassa bhāyeyya. |
A witless person might be afraid of a bad rebirth. |
Kusīto duggatibhayassa bhāyeyya. |
A lazy person might be afraid of a bad rebirth. |
Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya. |
A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth. |
Asaṅgāhako duggatibhayassa bhāyeyya’. |
A person who does not include others might be afraid of a bad rebirth.’ |
Imehi kho, bhikkhave, catūhi balehi samannāgato ariyasāvako imāni pañca bhayāni samatikkanto hotī”ti. |
A noble disciple who has these four powers has got past these five fears.” |
6. Sevanāsutta |
6. Association |
Tatra kho āyasmā sāriputto bhikkhū āmantesi … pe … āyasmā sāriputto etadavoca: |
There Sāriputta addressed the monks: |
“Puggalopi, āvuso, duvidhena veditabbo— |
“Reverends, you should distinguish two kinds of people: |
sevitabbopi asevitabbopi. |
those you should associate with, and those you shouldn’t associate with. |
Cīvarampi, āvuso, duvidhena veditabbaṃ— |
You should distinguish two kinds of robes: |
sevitabbampi asevitabbampi. |
those you should wear, and those you shouldn’t wear. |
Piṇḍapātopi, āvuso, duvidhena veditabbo— |
You should distinguish two kinds of almsfood: |
sevitabbopi asevitabbopi. |
that which you should eat, and that which you shouldn’t eat. |
Senāsanampi, āvuso, duvidhena veditabbaṃ— |
You should distinguish two kinds of lodgings: |
sevitabbampi asevitabbampi. |
those you should frequent, and those you shouldn’t frequent. |
Gāmanigamopi, āvuso, duvidhena veditabbo— |
You should distinguish two kinds of market town: |
sevitabbopi asevitabbopi. |
those you should frequent, and those you shouldn’t frequent. |
Janapadapadesopi, āvuso, duvidhena veditabbo— |
You should distinguish two kinds of country: |
sevitabbopi asevitabbopi. |
those you should frequent, and those you shouldn’t frequent. |
‘Puggalopi, āvuso, duvidhena veditabbo— |
You should distinguish two kinds of people: |
sevitabbopi asevitabbopī’ti, |
those you should associate with, and those you shouldn’t associate with.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā puggalaṃ: |
Take a person of whom you know this. |
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
‘When I associate with this person, unskillful Dharmas grow, and skillful Dharmas decline. |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; |
And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. |
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṃ vā divasabhāgaṃ vā saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo. |
And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them. |
Tattha yaṃ jaññā puggalaṃ: |
Take a person of whom you know this. |
‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
‘When I associate with this person, unskillful Dharmas grow, and skillful Dharmas decline. |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; |
But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. |
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṃ nānubandhitabbo. |
However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being developed to perfection.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them. |
Tattha yaṃ jaññā puggalaṃ: |
Take a person of whom you know this. |
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; |
‘When I associate with this person, unskillful Dharmas decline, and skillful Dharmas grow. |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; |
And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. |
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṃ. |
But the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person after reflection. You shouldn’t leave them. |
Tattha yaṃ jaññā puggalaṃ: |
Take a person of whom you know this. |
‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; |
‘When I associate with this person, unskillful Dharmas decline, and skillful Dharmas grow. |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; |
And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. |
yassa camhi atthāya agārasmā anagāriyaṃ pabbajito so ca me sāmaññattho bhāvanāpāripūriṃ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṃ anubandhitabbo na pakkamitabbaṃ api panujjamānena. |
And the goal of the ascetic life for which I went forth from the lay life to homelessness is being developed to perfection.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. |
‘Puggalopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of people: |
sevitabbopi asevitabbopī’ti, |
those you should associate with, and those you shouldn’t associate with.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Cīvarampi, āvuso, duvidhena veditabbaṃ— |
‘You should distinguish two kinds of robes: |
sevitabbampi asevitabbampī’ti, |
those you should wear, and those you shouldn’t wear.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā cīvaraṃ: |
Take a robe of which you know this. |
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ cīvaraṃ na sevitabbaṃ. |
‘When I wear this robe, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not wear that kind of robe. |
Tattha yaṃ jaññā cīvaraṃ: |
Take a robe of which you know this. |
‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ cīvaraṃ sevitabbaṃ. |
‘When I wear this robe, unskillful Dharmas decline, and skillful Dharmas grow.’ You should wear that kind of robe. |
‘Cīvarampi, āvuso, duvidhena veditabbaṃ— |
‘You should distinguish two kinds of robes: |
sevitabbampi asevitabbampī’ti, |
those you should wear, and those you shouldn’t wear.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Piṇḍapātopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of almsfood: |
sevitabbopi asevitabbopī’ti, |
that which you should eat, and that which you shouldn’t eat.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā piṇḍapātaṃ: |
Take almsfood of which you know this. |
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. |
‘When I eat this almsfood, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not eat that kind of almsfood. |
Tattha yaṃ jaññā piṇḍapātaṃ: |
Take almsfood of which you know this. |
‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. |
‘When I eat this almsfood, unskillful Dharmas decline, and skillful Dharmas grow.’ You should eat that kind of almsfood. |
‘Piṇḍapātopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of almsfood: |
sevitabbopi asevitabbopī’ti, |
that which you should eat, and that which you shouldn’t eat.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Senāsanampi, āvuso, duvidhena veditabbaṃ— |
You should distinguish two kinds of lodgings: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā senāsanaṃ: |
Take a lodging of which you know this. |
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ senāsanaṃ na sevitabbaṃ. |
‘When I frequent this lodging, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of lodging. |
Tattha yaṃ jaññā senāsanaṃ: |
Take a lodging of which you know this. |
‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ senāsanaṃ sevitabbaṃ. |
‘When I frequent this lodging, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of lodging. |
‘Senāsanampi, āvuso, duvidhena veditabbaṃ— |
You should distinguish two kinds of lodgings: |
sevitabbampi asevitabbampī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Gāmanigamopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of market town: |
sevitabbopi asevitabbopī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā gāmanigamaṃ: |
Take a market town of which you know this. |
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. |
‘When I frequent this market town, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of village or town. |
Tattha yaṃ jaññā gāmanigamaṃ: |
Take a market town of which you know this. |
‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. |
‘When I frequent this market town, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of village or town. |
‘Gāmanigamopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of market town: |
sevitabbopi asevitabbopī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
‘Janapadapadesopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of country: |
sevitabbopi asevitabbopī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
Tattha yaṃ jaññā janapadapadesaṃ: |
Take a country of which you know this. |
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. |
‘When I frequent this country, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not frequent that kind of country. |
Tattha yaṃ jaññā janapadapadesaṃ: |
Take a country of which you know this. |
‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. |
‘When I frequent this country, unskillful Dharmas decline, and skillful Dharmas grow.’ You should frequent that kind of country. |
‘Janapadapadesopi, āvuso, duvidhena veditabbo— |
‘You should distinguish two kinds of country: |
sevitabbopi asevitabbopī’ti, |
those you should frequent, and those you shouldn’t frequent.’ |
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. |
That’s what I said, and this is why I said it.” |
7. Sutavāsutta |
7. With Sutavā the Wanderer |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Atha kho sutavā paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then the wanderer Sutavā went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sutavā paribbājako bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. |
“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep. |
Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ: |
There I heard and learned this in the presence of the Buddha: |
‘yo so, sutavā, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ— |
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. |
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti. |
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ |
Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritan”ti? |
I trust I properly heard, learned, attended, and remembered that from the Buddha?” |
“Taggha te etaṃ, sutavā, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. |
“Indeed, Sutavā, you properly heard, learned, attended, and remembered that. |
Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi: |
In the past, as today, I say this: |
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ— |
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. |
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ, abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ’. |
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’ |
Pubbe cāhaṃ, sutavā, etarahi ca evaṃ vadāmi: |
In the past, as today, I say this: |
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti. |
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’” |
8. Sajjhasutta |
8. With the Wanderer Sajjha |
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. |
Atha kho sajjho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then the wanderer Sajjha went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sajjho paribbājako bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“Ekamidāhaṃ, bhante, samayaṃ bhagavā idheva rājagahe viharāmi giribbaje. |
“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep. |
Tatra me, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ: |
There I heard and learned this in the presence of the Buddha: |
‘yo so, sajjha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañca ṭhānāni ajjhācarituṃ— |
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. |
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto’ti. |
A monk with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ |
Kacci metaṃ, bhante, bhagavato sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritan”ti? |
I trust I properly heard, learned, attended, and remembered that from the Buddha?” |
“Taggha te etaṃ, sajjha, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ. |
“Indeed, Sajjha, you properly heard, learned, attended, and remembered that. |
Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi: |
In the past, as today, I say this: |
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ— |
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. |
abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ … pe … abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe agāriyabhūto, abhabbo khīṇāsavo bhikkhu buddhaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu dhammaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu saṅghaṃ paccakkhātuṃ, abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ’. |
A monk with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t abandon the Buddha, The Dharma, the Saṅgha, or the training.’ |
Pubbe cāhaṃ, sajjha, etarahi ca evaṃ vadāmi: |
In the past, as today, I say this: |
‘yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’”ti. |
‘A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’” |
9. Puggalasutta |
9. Persons |
“Navayime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. |
“monks, these nine people are found in the world. |
Katame nava? |
What nine? |
Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, puthujjano— |
The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person. |
ime kho, bhikkhave, nava puggalā santo saṃvijjamānā lokasmin”ti. |
These are the nine people found in the world.” |
10. Āhuneyyasutta |
10. Worthy of Offerings Dedicated to the Gods |
“Navayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. |
“monks, these nine people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world. |
Katame nava? |
What nine? |
Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū— |
The perfected one, and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a member of the spiritual family. |
ime kho, bhikkhave, nava puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
These are the nine people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.” |
Aṅguttara Nikāya 9 |
Numbered Discourses 9 |
2. Sīhanādavagga |
2. The Lion’s Roar |
11. Sīhanādasutta |
11. Sāriputta’s Lion’s Roar |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: |
“vuttho me, bhante, sāvatthiyaṃ vassāvāso. |
“Sir, I have completed the rainy season residence at Sāvatthī. |
Icchāmahaṃ, bhante, janapadacārikaṃ pakkamitun”ti. |
I wish to depart to wander the countryside.” |
“Yassadāni tvaṃ, sāriputta, kālaṃ maññasī”ti. |
“Please, Sāriputta, go at your convenience.” |
Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. |
Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṃ etadavoca: |
And then, not long after Sāriputta had left, a certain monk said to the Buddha: |
“āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajja cārikaṃ pakkanto”ti. |
“Sir, Venerable Sāriputta attacked me and left without saying sorry.” |
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi: |
So the Buddha said to a certain monk: |
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi: |
“Please, monk, in my name tell Sāriputta that |
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti. |
the teacher summons him.” |
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca: |
“Yes, sir,” that monk replied. He went to Sāriputta and said to him: |
“satthā taṃ, āvuso sāriputta, āmantetī”ti. |
“Reverend Sāriputta, the teacher summons you.” |
“Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi. |
“Yes, reverend,” Sāriputta replied. |
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca ānando avāpuraṇaṃ ādāya vihāre āhiṇḍanti: |
Now at that time Venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: |
“abhikkamathāyasmanto, abhikkamathāyasmanto. |
“Come forth, venerables! Come forth, venerables! |
Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī”ti. |
Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca: |
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṃ āpanno: |
“Sāriputta, one of your spiritual companions has made this complaint: |
‘āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajjacārikaṃ pakkanto’”ti. |
‘Venerable Sāriputta attacked me and left without saying sorry.’” |
“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. |
“Sir, someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. |
evamevaṃ kho ahaṃ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (1) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (2) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (3) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (4) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, rajoharaṇaṃ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṃ aṭṭīyati vā harāyati vā jigucchati vā; |
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. … |
evamevaṃ kho ahaṃ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (5) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṃ vā nigamaṃ vā pavisanto nīcacittaṃyeva upaṭṭhapetvā pavisati; |
Suppose an outcast boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. |
evamevaṃ kho ahaṃ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like an outcast boy or girl, abundant, limitless, measureless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (6) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ anvāhiṇḍanto na kiñci hiṃsati pādena vā visāṇena vā; |
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. |
evamevaṃ kho ahaṃ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (7) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; |
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the corpse of a snake or a dog or a human was hung around their neck, they’d be horrified, repelled, and disgusted. |
evamevaṃ kho ahaṃ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi. |
In the same way, I’m horrified, repelled, and disgusted by this rotten body. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. (8) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry. |
Seyyathāpi, bhante, puriso medakathālikaṃ parihareyya chiddāvachiddaṃ uggharantaṃ paggharantaṃ; |
Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. |
evamevaṃ kho ahaṃ, bhante, imaṃ kāyaṃ pariharāmi chiddāvachiddaṃ uggharantaṃ paggharantaṃ. |
In the same way, I carry around this body that’s leaking and oozing from holes and cracks. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā”ti. (9) |
Someone who had not established rememberfulness of the body might well attack one of their spiritual companions and leave without saying sorry.” |
Atha kho so bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca: |
Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said: |
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo ahaṃ āyasmantaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhiṃ. |
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, baseless, lying, untruthful claim. |
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhatu āyatiṃ saṃvarāyā”ti. |
Please, sir, accept my mistake for what it is, so I will restrain myself in future.” |
“Taggha taṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhi. |
“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. |
Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. |
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. |
Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti. |
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” |
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: |
Then the Buddha said to Venerable Sāriputta: |
“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti. |
“Sāriputta, forgive that foolish man before his head explodes into seven pieces right here.” |
“Khamāmahaṃ, bhante, tassa āyasmato sace maṃ so āyasmā evamāha: |
“I will pardon that venerable if he asks me: |
‘khamatu ca me so āyasmā’”ti. |
‘May the venerable please pardon me too.’” |
12. Saupādisesasutta |
12. With Something Left Over |
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. |
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. |
Atha kho āyasmato sāriputtassa etadahosi: |
Then he thought: |
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, |
“It’s too early to wander for alms in Sāvatthī. |
yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti. |
Why don’t I go to the monastery of the wanderers who follow other paths?” |
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. |
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
When the greetings and polite conversation were over, he sat down to one side. |
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi: |
Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them: |
“yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti. |
“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.” |
Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. |
Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: |
He got up from his seat, thinking: |
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti. |
“I will learn the meaning of this statement from the Buddha himself.” |
Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: |
Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. |
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti. |
“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? |
Navayime, sāriputta, puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. |
There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. |
Katame nava? |
What nine? |
Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. |
There’s a person who has fulfilled ethics and undistractible-lucidity, but has limited wisdom. |
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. |
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next. |
Ayaṃ, sāriputta, paṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (1) |
This is the first person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics and undistractible-lucidity, but has limited wisdom. |
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti … pe … |
With the ending of the five lower fetters they’re nirvana'd upon landing. |
asaṅkhāraparinibbāyī hoti … pe … |
With the ending of the five lower fetters they’re nirvana'd without extra effort. … |
With the ending of the five lower fetters they’re extinguished with extra effort. … |
This is the third person … |
This is the fourth person … |
sasaṅkhāraparinibbāyī hoti … pe … |
uddhaṃsoto hoti akaniṭṭhagāmī. |
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. |
Ayaṃ, sāriputta, pañcamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (2–5.) |
This is the fifth person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. |
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. |
Ayaṃ, sāriputta, chaṭṭho puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (6) |
This is the sixth person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. |
With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. |
Ayaṃ, sāriputta, sattamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (7) |
This is the seventh person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. |
Ayaṃ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā … pe … parimutto apāyaduggativinipātā. (8) |
This is the eighth person … |
Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. |
Furthermore, there’s a person who has fulfilled ethics, but has limited undistractible-lucidity and wisdom. |
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. |
Ayaṃ, sāriputta, navamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. (9) |
This is the ninth person … |
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti. |
These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? |
Ime kho, sāriputta, nava puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. |
These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. |
Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. |
Up until now, Sāriputta, I have not felt the need to give this exposition of The Dharma to the monks, nuns, laymen, and laywomen. |
Taṃ kissa hetu? |
Why is that? |
Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti. |
For I didn’t want those who heard it to introduce negligence. |
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti. |
However, I have spoken it in order to answer your question.” |
13. Koṭṭhikasutta |
13. With Koṭṭhita |
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. |
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: |
“kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ diṭṭhadhammavedanīyaṃ, taṃ me kammaṃ samparāyavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?” |
“No hidaṃ, āvuso”. |
“Certainly not, reverend.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ, taṃ me kammaṃ dukkhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso, sāriputta, ‘yaṃ kammaṃ dukkhavedanīyaṃ, taṃ me kammaṃ sukhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ paripakkavedanīyaṃ, taṃ me kammaṃ aparipakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ aparipakkavedanīyaṃ, taṃ me kammaṃ paripakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ bahuvedanīyaṃ, taṃ me kammaṃ appavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ appavedanīyaṃ, taṃ me kammaṃ bahuvedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ vedanīyaṃ, taṃ me kammaṃ avedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ avedanīyaṃ, taṃ me kammaṃ vedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? |
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?” |
“No hidaṃ, āvuso”. |
“Certainly not.” |
“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ me kammaṃ samparāyavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’. |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ sukhavedanīyaṃ taṃ me kammaṃ dukkhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced as pleasant are experienced as painful … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ dukkhavedanīyaṃ taṃ me kammaṃ sukhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced as painful are experienced as pleasant … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ paripakkavedanīyaṃ taṃ me kammaṃ aparipakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced when ripe are experienced when unripe … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ aparipakkavedanīyaṃ taṃ me kammaṃ paripakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced when unripe are experienced when ripe … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ bahuvedanīyaṃ taṃ me kammaṃ appavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced a lot are experienced a little … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ appavedanīyaṃ taṃ me kammaṃ bahuvedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced a little are experienced a lot … |
‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ vedanīyaṃ taṃ me kammaṃ avedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
deeds to be experienced are not experienced … |
‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ avedanīyaṃ taṃ me kammaṃ vedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. |
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced in lives are experienced, you said, ‘Certainly not.’ |
Atha kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti? |
Then what exactly is the purpose of living the spiritual life under the Buddha?” |
“Yaṃ khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatīti. |
“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.” |
Kiṃ panassāvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatīti? |
“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?” |
‘Idaṃ dukkhan’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. |
“‘This is suffering.’ … |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. |
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‘Ayaṃ dukkhasamudayo’ti khvassa, āvuso … pe … ‘ayaṃ dukkhanirodho’ti khvassa, āvuso … pe … |
‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ … |
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. |
‘This is the practice that leads to the cessation of suffering.’ … |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. |
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Idaṃ khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. |
This is the unknown, unseen, unattained, unrealized, and uncomprehended. |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī”ti. |
The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.” |
14. Samiddhisutta |
14. With Samiddhi |
Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhiṃ āyasmā sāriputto etadavoca: |
Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and stood to one side. Venerable Sāriputta said to him: |
“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti? |
“Samiddhi, based on what do thoughts arise in a person?” |
“Nāmarūpārammaṇā, bhante”ti. |
“Based on name and form, sir.” |
“Te pana, samiddhi, kva nānattaṃ gacchantī”ti? |
“Where do they become diversified?” |
“Dhātūsu, bhante”ti. |
“In the elements.” |
“Te pana, samiddhi, kiṃsamudayā”ti? |
“What is their origin?” |
“Phassasamudayā, bhante”ti. |
“Contact is their origin.” |
“Te pana, samiddhi, kiṃsamosaraṇā”ti? |
“What is their meeting place?” |
“Vedanāsamosaraṇā, bhante”ti. |
“Feeling is their meeting place.” |
“Te pana, samiddhi, kiṃpamukhā”ti? |
“What is their chief?” |
“Samādhippamukhā, bhante”ti. |
“undistractible-lucidity is their chief.” |
“Te pana, samiddhi, kiṃadhipateyyā”ti? |
“What is their ruler?” |
“Satādhipateyyā, bhante”ti. |
“rememberfulness is their ruler.” |
“Te pana, samiddhi, kiṃuttarā”ti? |
“What is their overseer?” |
“Paññuttarā, bhante”ti. |
“Wisdom is their overseer.” |
“Te pana, samiddhi, kiṃsārā”ti? |
“What is their core?” |
“Vimuttisārā, bhante”ti. |
“Freedom is their core.” |
“Te pana, samiddhi, kiṃogadhā”ti? |
“What is their culmination?” |
“Amatogadhā, bhante”ti. |
“They culminate in the deathless.” |
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi. |
“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’. |
‘Te pana, samiddhi, kva nānattaṃ gacchantī’ti, iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi. |
When you were asked … |
‘Te pana, samiddhi, kiṃsamudayā’ti, iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃsamosaraṇā’ti, iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃpamukhā’ti, iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃadhipateyyā’ti, iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃuttarā’ti, iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃsārā’ti, iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi. |
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‘Te pana, samiddhi, kiṃogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi. |
what is their culmination, you answered ‘the deathless’. |
Sādhu sādhu, samiddhi. |
Good, good, Samiddhi! |
Sādhu kho tvaṃ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī”ti. |
It’s good that you answered each question. But don’t get conceited because of that.” |
Amatogadhā. Mp explains this with reference to the idea that the path and fruit take nibbāna as object: “Having gotten a foothold in the deathless nibbāna by [making it] an object, they are established there” (ārammaṇavasena amataṃ nibbānaṃ ogāhitvā tattha patiṭṭhitā).(1) “On what basis, Samiddhi, do intentions and thoughts1865
“On the basis of name-and-form, Bhante.”1866
AN 9.14 (b.than) Samiddhi Sutta (AN 9:14)
Then Ven. Samiddhi went to Ven. Sāriputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to him, “Based on what, Samiddhi, do thoughts & resolves arise in a person?”
“Based on name & form, sir.”1
“And how do they go to multiplicity?”
“Through the properties, sir.”2
“And what do they have as their origination?”
“They have contact as their origination, sir.”
“And what do they have as their meeting place?”
“They have feeling as their meeting place, sir.”
“And what do they have as their presiding state?”
“They have concentration as their presiding state, sir.”
“And what do they have as their governing principle?”
“They have mindfulness as their governing principle, sir.”3
“And what do they have as their surpassing state?”
“They have discernment as their surpassing state, sir.”
“And what do they have as their heartwood?”
“They have release as their heartwood, sir.”4
“And where do they gain their footing?”5
“They gain their footing in the deathless, sir.”
“Samiddhi, on being asked, ‘Based on what do thoughts & resolves arise in a person?’ you have answered, ‘Based on name & form.’
“When asked, ‘And how do they go to multiplicity?’ you have answered, ‘Through the properties.’
“When asked, ‘And what do they have as their origination?’ you have answered, ‘They have contact as their origination.’
“When asked, ‘And what do they have as their meeting place?’ you have answered, ‘They have feeling as their meeting place.’
“When asked, ‘And what do they have as their presiding state?’ you have answered, ‘They have concentration as their presiding state.’
“When asked, ‘And what do they have as their governing principle?’ you have answered, ‘They have mindfulness as their governing principle.’
“When asked, ‘And what do they have as their surpassing state?’ you have answered, ‘They have discernment as their surpassing state.’
“When asked, ‘And what do they have as their heartwood?’ you have answered, ‘They have release as their heartwood.’
“When asked, ‘And where do they gain their footing?’ you have answered, ‘They gain their footing in the deathless.’
“Very good, Samiddhi, very good. It’s good, the way you have answered when questioned, but don’t get conceited about that.”
Notes
1. See SN 22:53–54.
2. SN 14:1–5 identifies the multiplicity of properties [dhātu] with the six internal sense-media. SN 14:6–10 identifies it with the six external sense media. SN 14:12, however, identifies six properties that directly have an impact on thoughts and resolves: three unskillful (the properties of sensuality, ill will, and harmfulness) and three skillful (the properties of renunciation, non-ill will, and harmlessness). All of these lists are pertinent here.
3. See AN 4:245.
4. See MN 29 and MN 30.
5. The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the attainment of non-return. To become an arahant is to go beyond the river and stand on firm ground.
See also: AN 10:58
AN 9.15 Gaṇḍa: The Simile of the Boil
15. The Simile of the Boil “monks, suppose there was a boil that was many years old. And that boil had nine orifices that were continually open wounds. Whatever oozed out of them would be filthy, stinking, and disgusting. Whatever leaked out them would be filthy, stinking, and disgusting. ‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And that boil has nine orifices that were continually open wounds. Whatever oozed out of them is filthy, stinking, and disgusting. Whatever leaks out of them is filthy, stinking, and disgusting. So, monks, have no illusion about this body.”
AN 9.16 Saññā: Perceptions
16. Perceptions “monks, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away. These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”
AN 9.17 Kula: Families
17. Families “monks, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What nine? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the Dharmas. When you’re speaking, they don’t listen well. Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What nine? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the Dharmas. When you’re speaking, they listen well. Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”
AN 9.18 Navaṅguposatha: The Sabbath with Nine Factors
18. The Sabbath with Nine Factors “monks, the observance of the sabbath with its nine factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. … ‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is its ninth factor. The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and splendid and bountiful.”
AN 9.19 Devatā: A Deity
19. A Deity “monks, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me. ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’ ‘We didn’t sit nearby to listen to the Dharmas. …’ ‘We didn’t lend an ear to the Dharmas. …’ ‘We didn’t memorize the Dharmas. …’ ‘We didn’t examine the meaning of Dharmas we’d memorized. …’ ‘Having understood the meaning and The Dharma, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat near by to listen to the Dharmas, leant an ear, memorized them, and examined their meaning. Understanding The Dharma and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’ Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later, like those former deities.”
AN 9.20 Velāma: About Velāma
20. About Velāma At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, I wonder whether your family gives gifts?” “It does, sir. But only coarse gruel with pickles.” “Householder, someone might give a gift that’s either coarse or fine. But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences. Then wherever the result of any such gift manifests, their mind doesn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t pay attention or try to understand. Why is that? Because that is the result of deeds done carelessly. Someone might give a gift that’s either coarse or fine. And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences. Then wherever the result of any such gift manifests, their mind tends to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers want to listen. They pay attention and try to understand. Why is that? Because that is the result of deeds done carefully. Once upon a time, householder, there was a brahmin named Velāma. He gave the following gift, a great offering. 84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jewels and earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, silk, wool, and cotton. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed to flow like a river. Householder, you might think: ‘Surely the brahmin Velāma must have been someone else at that time?’ But you should not see it like this. I myself was the brahmin Velāma at that time. I gave that gift, a great offering. But at that event there was no-one worthy of a teacher’s offering, and no-one to purify the teacher’s offering. It would be more fruitful to feed one person accomplished in view than that great offering of Velāma. It would be more fruitful to feed one once-returner than a hundred persons accomplished in view. It would be more fruitful to feed one non-returner than a hundred once-returners. It would be more fruitful to feed one perfected one than a hundred non-returners. It would be more fruitful to feed one Buddha awakened for themselves than a hundred perfected ones. It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Buddhas awakened for themselves. It would be more fruitful to feed the monk Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha. It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the monk Saṅgha headed by the Buddha. It would be more fruitful to go for refuge to the Buddha, The Dharma, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters. It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, The Dharma, and the Saṅgha with a confident heart. It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules. It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.” Numbered Discourses 9
AN 9 vagga 3 Sattāvāsa: Abodes of Sentient Beings
3. Abodes of Sentient Beings
AN 9.21 Tiṭhāna: In Three Particulars
21. In Three Particulars “The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in three particulars. What three? They’re selfless and not possessive. They have a fixed life span. They have a distinctive nature. The humans of Uttarakuru surpass the gods of the Thirty-Three and the humans of India in these three particulars. The gods of the Thirty-Three surpass the humans of Uttarakuru and India in three particulars. What three? Divine life span, beauty, and happiness. The gods of the Thirty-Three surpass the humans of Uttarakuru and India in these three particulars. The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in three particulars. What three? Bravery, remembering, and the spiritual life is lived here. The humans of India surpass the humans of Uttarakuru and the gods of the Thirty-Three in these three particulars.
AN 9.22 Assakhaḷuṅka: A Wild Colt
22. A Wild Colt “monks, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people. Listen and pay close attention, I will speak. And what are the three wild colts? One wild colt is fast, but not beautiful or well proportioned. Another wild colt is fast and beautiful, but not well proportioned. While another wild colt is fast, beautiful, and well proportioned. These are the three wild colts. And what are the three wild people? One wild person is fast, but not beautiful or well proportioned. Another wild person is fast and beautiful, but not well proportioned. While another wild person is fast, beautiful, and well proportioned. And how is a wild person fast, but not beautiful or well proportioned? It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. But when asked a question about The Dharma or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast, but not beautiful or well proportioned. And how is a wild person fast and beautiful, but not well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. When asked a question about The Dharma or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast and beautiful, but not well proportioned. And how is a wild person fast, beautiful, and well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re quick, I say. When asked a question about The Dharma or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is fast, beautiful, and well proportioned. These are the three wild people. And what are the three excellent horses? One excellent horse … is fast, beautiful, and well proportioned. These are the three excellent horses. What are the three excellent people? One excellent person … is fast, beautiful, and well proportioned. And how is an excellent person … fast, beautiful, and well proportioned? It’s when a monk, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world. This is how they’re quick, I say. When asked a question about The Dharma or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person fast, beautiful, and well proportioned. These are the three excellent people. And what are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned. These are the three fine thoroughbred horses. And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned. And how is a fine thoroughbred person … fast, beautiful, and well proportioned? It’s a monk who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is how they’re quick, I say. When asked a question about The Dharma or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is fast, beautiful, and well proportioned. These are the three fine thoroughbred people.”
AN 9.23 Taṇhāmūlaka: Rooted in Craving
23. Rooted in Craving “monks, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving.”
AN 9.24 Sattāvāsa: Abodes of Sentient Beings
24. Abodes of Sentient Beings “monks, there are nine abodes of sentient beings. What nine? There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna. This is the second abode of sentient beings. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings. There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings. There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. These are the nine abodes of sentient beings.”
AN 9.25 Paññā: Consolidated by Wisdom
25. Consolidated by Wisdom “monks, when a monk’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ And how is a monk’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a monk’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
AN 9.26 Silāyūpa: The Simile of the Stone Pillar
26. The Simile of the Stone Pillar So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There Venerable Candikāputta addressed the monks: “Reverends, Devadatta teaches the monks like this: ‘When a monk’s mind is solidified by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’” When he said this, Venerable Sāriputta said to him: “Reverend Candikāputta, Devadatta does not teach the monks like that. He teaches like this: ‘When a monk’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’” For a second time … And for a third time Venerable Candikāputta addressed the monks … And for a third time, Sāriputta said to him: “Reverend Candikāputta, Devadatta does not teach the monks like that. He teaches like this: ‘When a monk’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’ And how is a monk’s mind well consolidated with heart? The mind is well consolidated with heart when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. And violent storms were to blow up out of the east, the west, the north, and the south. They couldn’t make it tremor and tremble and quake. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations. In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. If even compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t occupy the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.”
AN 9.27 Paṭhamavera: Dangers and Threats (1st)
27. Dangers and Threats (1st) Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled. What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They have experiential confidence in The Dharma: ‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. These are the four factors of stream-entry that they have. When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
AN 9.28 Dutiyavera: Dangers and Threats (2nd)
28. Dangers and Threats (2nd) “monks, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. Anyone who steals … commits sexual misconduct … lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled. What are the four factors of stream-entry that they have? When a noble disciple has experiential confidence in the Buddha … The Dharma … the Saṅgha … And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity. These are the four factors of stream-entry that they have. When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
AN 9.29 Āghātavatthu: Grounds for Resentment
29. Grounds for Resentment “monks, there are nine grounds for resentment. What nine? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong to someone I love’ … ‘They are doing wrong to someone I love’ … ‘They will do wrong to someone I love’ … ‘They helped someone I dislike’ … They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. These are the nine grounds for resentment.”
AN 9.30 Āghātapaṭivinaya: Getting Rid of Resentment
30. Getting Rid of Resentment “monks, there are these nine methods to get rid of resentment. What nine? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ ‘They will harm someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. These are the nine methods to get rid of resentment.”
AN 9.31 Anupubbanirodha: Progressive Cessations
31. Progressive Cessations “monks, there are these nine progressive cessations. What nine? For someone who has attained the first jhāna, sensual perceptions have ceased. For someone who has attained the second jhāna, the directed-thought and evaluation have ceased. For someone who has attained the third jhāna, rapture has ceased. For someone who has attained the fourth jhāna, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. These are the nine progressive cessations.” Numbered Discourses 9
AN 9 vagga 4 Mahā: The Great Chapter
4. The Great Chapter
AN 9.32 Anupubbavihāra: Progressive Meditations
32. Progressive Meditations “monks, there are these nine progressive meditations. What nine? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling. These are the nine progressive meditations.”
AN 9.33 Anupubbavihārasamāpatti: The Nine Progressive Meditative Attainments
33. The Nine Progressive Meditative Attainments “monks, I will teach you the nine progressive meditative attainments … And what are the nine progressive meditative attainments? Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where sensual pleasures cease’, they should be told: ‘Reverend, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. That’s where sensual pleasures cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where the directed-thought and evaluation cease, and those who have thoroughly ended the directed-thought and evaluation meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the directed-thought and evaluation cease’, they should be told: ‘It’s when a monk, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation. That’s where the directed-thought and evaluation cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where rapture ceases’, they should be told: ‘It’s when a monk, with the fading away of rapture, enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”. That’s where rapture ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where equanimous pleasure ceases, and those who have thoroughly ended equanimous pleasure meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where equanimous pleasure ceases’, they should be told: ‘It’s when a monk, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. That’s where equanimous pleasure ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where perceptions of form ceases’, they should be told: ‘It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. That’s where perceptions of form cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’, they should be told: ‘It’s when a monk, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness. That’s where the perception of the dimension of infinite space ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’, they should be told: ‘It’s when a monk—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness. That’s where the perception of the dimension of infinite consciousness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’, they should be told: ‘It’s when a monk—going totally beyond the dimension of nothingness—enters and remains in the dimension of neither perception nor non-perception. That’s where the perception of the dimension of nothingness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, nirvāṇa'd, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’, they should be told: ‘It’s when a monk—going totally beyond the dimension of neither perception nor non-perception—enters and remains in the cessation of perception and feeling. That’s where the perception of the dimension of neither perception nor non-perception ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. These are the nine progressive meditative attainments.
AN 9.34 Nibbānasukha: nirvāṇa is pleasure
34. nirvāṇa is pleasure At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There he addressed the monks: “Reverends, nirvāṇa is pleasure! nirvāṇa is pleasure!” When he said this, Venerable Udāyī said to him: “But Reverend Sāriputta, what’s pleasureful about it, since nothing is felt?” “The fact that nothing is felt is precisely what’s pleasureful about it. Reverend, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. (impure first jhāna: interrupted by impure perceptions)
First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. While a monk is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That’s the way to understand how nirvāṇa is pleasure. (impure second jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna. While a monk is in such a meditation, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (impure third jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, with the fading away of rapture, enters and remains in the third jhāna. While a monk is in such a meditation, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (impure fourth jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth jhāna. While a monk is in such a meditation, should perceptions and attentions accompanied by equanimous pleasure beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by equanimous pleasure beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (impure jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. While a monk is in such a meditation, should perceptions and attentions accompanied by form beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by form beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (impure jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (impure jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (impure jhāna: interrupted by impure perceptions)
Furthermore, take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. While a monk is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how nirvāṇa is pleasure. (note 9th attainment can not be interrupted by impure perceptions)
Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. That too is a way to understand how nirvāṇa is pleasure.” In that way, too, it can be understood how nirvāṇa is pleasure.”
AN 9.35 Gāvīupamā: The Simile of the Cow
35. The Simile of the Cow “monks, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. She might think: ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof. She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before. And she’d never return safely to the place she had started from. Why is that? Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. In the same way, some foolish, incompetent, unskillful monk, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized. They think: ‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’ But they’re not able to enter and remain in the second jhāna. They think: ‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.’ But they’re not able to enter and remain in the first jhāna. This is called a monk who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains. Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains. She might think: ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof. She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before. And she’d return safely to the place she had started from. Why is that? Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains. In the same way, some astute, competent, skillful monk, using common sense, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, as the directed-thought and evaluation are stilled, enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.’ Without charging at the second jhāna, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure.”’ Without charging at the third jhāna, with the fading away of rapture, they enter and remain in the third jhāna. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.’ Without charging at the fourth jhāna, with the fading away of rapture, they enter and remain in the fourth jhāna. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’ Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’ Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’ Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’ Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. They think: ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’ Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling. When a monk enters and emerges from all these attainments, their mind becomes pliable and workable. With a pliable and workable mind, their undistractible-lucidity becomes limitless and well developed. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case. If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case. If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case. If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here. May I recollect my many past lives, with features and details.’ They’re capable of realizing it, in each and every case. If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’ They’re capable of realizing it, in each and every case. If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They’re capable of realizing it, in each and every case.
AN 9.36 Jhāna: Depending on jhāna
(2022 SP-FLUENT translation by frankk derived from B. Sujato 2018/12)
36. Depending on jhāna “monks, I say that the first jhāna is a basis for ending the asinine-inclinations. The second jhāna is also a basis for ending the asinine-inclinations. The third jhāna is also a basis for ending the asinine-inclinations. The fourth jhāna is also a basis for ending the asinine-inclinations. The dimension of infinite space is also a basis for ending the asinine-inclinations. The dimension of infinite consciousness is also a basis for ending the asinine-inclinations. The dimension of nothingness is also a basis for ending the asinine-inclinations. The dimension of neither perception nor non-perception is also a basis for ending the asinine-inclinations. The cessation of perception and feeling is also a basis for ending the asinine-inclinations.
36.1 - (1st Jhāna)
‘The first jhāna is a basis for ending the asinine-inclinations.’ That’s what I said, but why did I say it? Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna. 36.1.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those dharmas, and apply it to the deathless: ‘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, nirvāṇa.’ (either become Arahant or Nonreturner)
Abiding in that they attain the ending of asinine-inclinations. If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world. (simle of archer)
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. (repeat whole section for this samādhi before simile)
In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first jhāna. They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those dharmas, and apply it to the deathless: ‘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, nirvāṇa.’ Abiding in that they attain the ending of asinine-inclinations. If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world. ‘The first jhāna is a basis for ending the asinine-inclinations.’ That’s what I said, and this is why I said it.
36.2 - (2nd Jhāna)
‘The second jhāna is also a basis for ending the asinine-inclinations.’ … 36.2.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
…
36.3 - (3rd Jhāna)
‘The third jhāna is also a basis for ending the asinine-inclinations.’ … 36.3.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
…
36.4 - (4th Jhāna)
‘The fourth jhāna is also a basis for ending the asinine-inclinations.’ … 36.4.1 - (doing vipassana while in four jhānas, can perceive rūpa physical body and realize Nirvana)
(either become Arahant or Nonreturner)
36.5 – (Ākāsā-nañc-āyatanam: dimension of infinite space)
‘The dimension of infinite space is also a basis for ending the asinine-inclinations.’ That’s what I said, but why did I say it? Take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. 36.5.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
They contemplate the dharma there—included in feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those dharmas, and apply it to the deathless: ‘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, nirvāṇa.’ (either become Arahant or Nonreturner)
Abiding in that they attain the ending of asinine-inclinations. If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world. (simle of archer)
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. (repeat whole section for this samādhi before simile)
In the same way, take a monk who enters and remains in the dimension of infinite space. … ‘The dimension of infinite space is a basis for ending the asinine-inclinations.’ That’s what I said, and this is why I said it.
36.6 – (viññāṇa-ñc-āyatanam: dimension of infinite consciousness)
‘The dimension of infinite consciousness is a basis for ending the asinine-inclinations.’ … 36.6.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
…
36.7 – (ākiñcaññ-āyatanam: dimension of nothingness)
‘The dimension of nothingness is a basis for ending the asinine-inclinations.’ That’s what I said, but why did I say it? Take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness. 36.7.1 - (doing vipassana while in formless perception attainments, can not perceive rūpa physical body, can realize Nirvana)
They contemplate the dharma there—included in feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those dharmas, and apply it to the deathless: ‘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, nirvāṇa.’ (either become Arahant or Nonreturner)
Abiding in that they attain the ending of asinine-inclinations. If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world. (simle of archer)
It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. (repeat whole section for this samādhi before simile)
In the same way, take a monk who—going totally beyond the dimension of infinite consciousness—aware that “there is nothing at all”, enters and remains in the dimension of nothingness. They contemplate the dharma there—included in feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those dharmas, and apply it to the deathless: ‘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, nirvāṇa.’ Abiding in that they attain the ending of asinine-inclinations. If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvāṇa'd there, and are not liable to return from that world. ‘The dimension of nothingness is a basis for ending the asinine-inclinations.’ That’s what I said, and this is why I said it.
36.8 - (8th and 9th attainments require ‘emerging’ from attainment before doing vipassana)
(end of sutta⏹️)
And so, monks, penetration to enlightenment extends as far as attainments with perception. But the two dimensions that depend on these— the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by jhāna monks who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”
AN 9.37 Ānanda: By Ānanda
(2022 SP-FLUENT translation by frankk derived from B. Sujato 2018/12)
37. By Ānanda At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the monks: “Reverends, monks!” “Reverend,” they replied. Ānanda said this: “It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space.
37.1 – (This passage is same as famous MN 10 intro statement, SN 47.1: “...for purification of beings...”)
It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvāṇa.
37.2 – (terminology for describing mind divorced from 5 senses/ayatana)
[In other words, one would not be able to see forms, hear sounds, smell odors, taste food, feel mosquito bites in this state.]
The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”
37.3 – (Is perception/sañña in this state? Yes.)
When he said this, Venerable Udāyī said to Venerable Ānanda: “Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?” “Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”
37.4 – (What can one perceive with mind divorced from body? 4 jhānas conspicuously missing!)
[One can perceive various formless attainments, four of which I will name. But not the four jhānas, since the Buddha already stated in the previous sutta, AN 9.36, that in the four jhānas one is percipient of material form and the 5 sense fields that depend on that.]
“But what does one who doesn’t experience that sense-field perceive?”
37.4.1 – (ākāsānañcā-(a)yatanaṃ: dimension of infinite space)
“It’s when a monk,
Going totally beyond perceptions of [both the internal physical body and external] forms, with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses], not focusing on perceptions of diversity [that occur when the five sense faculties are active], [one perceives that] ‘space is infinite’, they enter and remain in the dimension of infinite space.
One who doesn’t experience that sense-field perceives in this way. 37.4.2 – (viññāṇañcā-(a)yatanaṃ: dimension of infinite consciousness)
Furthermore, a monk,
Going totally beyond the dimension of infinite space, [one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’, they enter and remain in the dimension of infinite consciousness.
One who doesn’t experience that sense-field perceives in this way. 37.4.3 – (ākiñcaññā-(a)yatanaṃ: dimension of nothingness)
Furthermore, a monk,
Going totally beyond the dimension of infinite consciousness, [one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness], they enter and remain in the dimension of nothingness.
One who doesn’t experience that sense-field perceives in this way. 37.4.4 - (na ca sa-saṅkhāra-niggayha-vārita-gato)
Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood. Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: ‘Sir, Ānanda, regarding the undistractible-lucidity that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. What did the Buddha say was the fruit of this undistractible-lucidity?’ 37.4.5 – (fruit of that samādhi is final knowledge i.e. nirvana)
(end of sutta⏹️)
When she said this, I said to her: ‘Sister, regarding the undistractible-lucidity that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. The Buddha said that the fruit of this undistractible-lucidity is enlightenment.’ One who doesn’t experience that sense-field perceives in this way, too.”
AN 9.38 Lokāyatika: Brahmin Cosmologists
38. Brahmin Cosmologists Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha: “Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is infinite.’ And the Jain leader Nāṭaputta also claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is finite.’ These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?” “Enough, brahmins. Leave this aside: ‘These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?’ I will teach you the Dhamma. Listen and pay close attention, I will speak.” “Yes sir,” those brahmins replied. The Buddha said this: “Suppose there were four men standing in the four directions. Each of them was extremely fast, with an extremely mighty stride. They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. Their stride was such that it spanned from the eastern ocean to the western ocean. Then the man standing in the east would say: ‘I will reach the end of the world by travelling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Then the man standing in the west … Then the man standing in the north … Then the man standing in the south would say: ‘I will reach the end of the world by travelling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Why is that? I say it’s not possible to know or see or reach the end of the world by running like this. But I also say there’s no making an end of suffering without reaching the end of the world. These five kinds of sensual stimulation are called the world in the training of the noble one. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These five kinds of sensual stimulation are called the world in the training of the noble one. Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. This is called a monk who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna … third jhāna … fourth jhāna. This is called a monk who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is called a monk who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ Furthermore, take a monk who enters and remains in the dimension of infinite consciousness. … the dimension of nothingness … the dimension of neither perception nor non-perception. This is called a monk who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a monk who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”
AN 9.39 Devāsurasaṅgāma: The War Between the Gods and the Demons
39. The War Between the Gods and the Demons “Once upon a time, monks, a battle was fought between the gods and the demons. In that battle the demons won and the gods lost. Defeated, the gods fled north with the demons in pursuit. Then the gods thought: ‘The demons are still in pursuit. Why don’t we engage them in battle a second time?’ And so a second battle was fought between the gods and the demons. And for a second time the demons won and the gods lost. Defeated, the gods fled north with the demons in pursuit. Then the gods thought: ‘The demons are still in pursuit. Why don’t we engage them in battle a third time?’ And so a third battle was fought between the gods and the demons. And for a third time the demons won and the gods lost. Defeated and terrified, the gods fled right into the castle of the gods. When they had entered their castle, they thought: ‘Now we’re in a secure location and the demons can’t do anything to us.’ The demons also thought: ‘Now the gods are in a secure location and we can’t do anything to them.’ Once upon a time, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. Defeated, the demons fled south with the gods in pursuit. Then the demons thought: ‘The gods are still in pursuit. Why don’t we engage them in battle a second time?’ And so a second battle was fought between the gods and the demons. And for a second time the gods won and the demons lost. Defeated, the demons fled south with the gods in pursuit. Then the demons thought: ‘The gods are still in pursuit. Why don’t we engage them in battle a third time?’ And so a third battle was fought between the gods and the demons. And for a third time the gods won and the demons lost. Defeated and terrified, the demons fled right into the citadel of the demons. When they had entered their citadel, they thought: ‘Now we’re in a secure location and the gods can’t do anything to us.’ And the gods also thought: ‘Now the demons are in a secure location and we can’t do anything to them.’ In the same way, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. At such a time the monk thinks: ‘Now I’m in a secure location and Māra can’t do anything to me.’ And Māra the Wicked also thinks: ‘Now the monk is in a secure location and we can’t do anything to them.’ When, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna … third jhāna … fourth jhāna. At such a time the monk thinks: ‘Now I’m in a secure location and Māra can’t do anything to me.’ And Māra the Wicked also thinks: ‘Now the monk is in a secure location and we can’t do anything to them.’ A monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. At such a time they are called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. A monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. At such a time they are called a monk who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”
AN 9.40 Nāga: The Simile of the Bull Elephant in the Forest
40. The Simile of the Bull Elephant in the Forest “monks, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that. When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he’s dragged down, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that. At that time the wild bull elephant thinks: ‘Now I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Why don’t I live alone, withdrawn from the herd?’ After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and they don’t eat the broken branches he’s dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath. At that time the wild bull elephant thinks: ‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches. In the same way, when a monk lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by teachers of other paths and their disciples, they think: ‘Now I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Why don’t I live alone, withdrawn from the group?’ They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establishes remembering right there. Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. They happily relieve their itches. As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna. They happily relieve their itches. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. They happily relieve their itches. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They happily relieve their itches.”
AN 9.41 Tapussa: With the Householder Tapussa
41. With the Householder Tapussa At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.” “Yes, sir,” Ānanda replied. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. Then the householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him: “Sir, Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them. But renunciation seems like an abyss. I have heard that in this Dharma and training there are very young monks whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful. Renunciation is the dividing line between between the multitude and the monks in this Dharma and training.” “Householder, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this. As he answers, so we’ll remember it.” “Yes, sir,” replied Tapussa. Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened. “That’s so true, Ānanda! That’s so true! Before my awakening—when I was still unawakened but intent on awakening—I too thought: ‘Renunciation is good! Seclusion is good!’ But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that. That’s why my mind isn’t eager for renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. It’s possible that my mind would be eager for renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful. And so, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. (impure first jhāna: interrupted by impure perceptions)
While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me. Then I thought: ‘Why don’t I, as the directed-thought and evaluation are stilled … enter and remain in the second jhāna?’ But my mind wasn’t eager to stop thinking; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of thinking, and so I haven’t cultivated that. I haven’t realized the benefits of not thinking, and so I haven’t developed that. That’s why my mind isn’t eager to stop thinking, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of thinking, I were to cultivate that. And suppose that, realizing the benefits of not thinking, I were to develop that. It’s possible that my mind would be eager to stop thinking; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of thinking and cultivated that, and I realized the benefits of not thinking and developed that. Then my mind was eager to stop thinking; it was confident, settled, and decided about it. I saw it as peaceful. And so, as the directed-thought and evaluation were stilled … I was entering and remaining in the second jhāna. (impure second jhāna: interrupted by impure perceptions of thoughts)
While I was in that meditation, perceptions and attentions accompanied by directing-thought beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by directed-thought and evaluation beset them, that’s an affliction for them. Then I thought: ‘Why don’t I, with the fading away of rapture, enter and remain in the third jhāna, where I will meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure”?’ But my mind wasn’t eager for freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that. That’s why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be eager to be free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. Then my mind was eager for freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful. And so, with the fading away of rapture … I was entering and remaining in the third jhāna. (impure third jhāna: interrupted by impure perceptions of rapture)
While I was in that meditation, perceptions and attentions accompanied by rapture beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by rapture beset me, that was an affliction for me. Then I thought: ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering?’ But my mind wasn’t eager to be without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of equanimous pleasure, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that. That’s why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of equanimous pleasure, I was to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I was to develop that. It’s possible that my mind would be eager to be without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of equanimous pleasure and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. Then my mind was eager to be without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful. And so, giving up pleasure and pain … I was entering and remaining in the fourth jhāna. (impure fourth jhāna: interrupted by impure perceptions)
While I was in that meditation, perceptions and attentions accompanied by equanimous pleasure beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by equanimous pleasure beset me, that was an affliction for me. Then I thought: ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’ But my mind wasn’t eager for the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of forms, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that. Then my mind was eager for the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I was entering and remaining in the dimension of infinite space. (impure jhāna: interrupted by impure perceptions)
While I was in that meditation, perceptions and attentions accompanied by forms beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by forms beset me, that was an affliction for me. Then I thought: ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’ But my mind wasn’t eager for the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I was to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I was to develop that. It’s possible that my mind would be eager for the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that. Then my mind was eager for the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I was entering and remaining in the dimension of infinite consciousness. While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite space beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. Then I thought: ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’ But my mind wasn’t eager for the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I was to develop that. It’s possible that my mind would be eager for the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that. Then my mind was eager for the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, I was entering and remaining in the dimension of nothingness. While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of infinite consciousness beset me, that was an affliction for me. Then I thought: ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’ But my mind wasn’t eager for the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I was to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I was to develop that. It’s possible that my mind would be eager for the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that. Then my mind was eager for the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of nothingness, I was entering and remaining in the dimension of neither perception nor non-perception. While I was in that meditation, perceptions and attentions accompanied by the dimension of nothingness beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of nothingness beset me, that was an affliction for me. Then I thought: ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’ But my mind wasn’t eager for the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought: ‘What is the cause, what is the reason why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought: ‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that. That’s why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought: ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I was to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I was to develop that. It’s possible that my mind would be eager for cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. Then my mind was eager for the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of neither perception nor non-perception, I was entering and remaining in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended. As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
AN 9 vagga 5 Sāmañña: Similarity
5. Similarity
AN 9.42 Sambādha: Cramped
42. Cramped At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Udāyī went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: “Reverend, this was said by the god Pañcālacaṇḍa: ‘The opening amid confinement was discovered by the Buddha of vast intelligence, who woke up to jhāna, the sage, the solitary bull.’ But what is confinement, and what is the opening amid confinement that the Buddha spoke of?” “Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha. Now, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever directed-thought and evaluation has not ceased is the confinement there. Furthermore, take a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever rapture has not ceased is the confinement there. Furthermore, take a monk who, with the fading away of rapture … enters and remains in the third jhāna. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever equanimous pleasure has not ceased is the confinement there. Furthermore, take a monk who, giving up pleasure and pain … enters and remains in the fourth jhāna. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of forms has not ceased is the confinement there. Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite space has not ceased is the confinement there. Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite consciousness has not ceased is the confinement there. Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of nothingness has not ceased is the confinement there. Furthermore, take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of neither perception nor non-perception has not ceased is the confinement there. Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of creating an opening amid confinement in a definitive sense.”
AN 9.43 Kāyasakkhī: A Direct Witness
43. A Direct Witness “Reverend, they speak of a person called ‘direct witness’. What is the direct witness that the Buddha spoke of?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna … third jhāna … fourth jhāna. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a monk who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a monk who enters and remains in the dimension of infinite consciousness … nothingness … neither perception nor non-perception … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a definitive sense.”
AN 9.44 Paññāvimutta: Freed by Wisdom
44. Freed by Wisdom “Reverend, they speak of a person called ‘freed by wisdom’. What is the one freed by wisdom that the Buddha spoke of?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a definitive sense.”
AN 9.45 Ubhatobhāgavimutta: Freed Both Ways
45. Freed Both Ways “Reverend, they speak of a person called ‘freed both ways’. What is the one freed both ways that the Buddha spoke of?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a qualified sense. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a definitive sense.”
AN 9.46 Sandiṭṭhikadhamma: In This Very Life
46. In This Very Life “Reverend, they speak of ‘a teaching realizable in this very life’. In what way did the Buddha speak of a teaching realizable in this very life?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. To this extent the Buddha spoke of The Dharma realizable in this very life in a qualified sense. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of The Dharma realizable in this very life in a definitive sense.”
AN 9.47 Sandiṭṭhikanibbāna: nirvāṇa Is Realizable In This Very Life
47. nirvāṇa Is Realizable In This Very Life “Reverend, they say that ‘nirvāṇa is realizable in this very life’. In what way did the Buddha say nirvāṇa is realizable in this very life?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. To this extent the Buddha said that nirvāṇa is realizable in this very life in a qualified sense. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha said that nirvāṇa is realizable in this very life in a definitive sense.”
AN 9.48 Nibbāna: nirvāṇa
48. nirvāṇa “Reverend, they speak of ‘nirvāṇa’. …”
AN 9.49 Parinibbāna: Final nirvāṇa
49. Final nirvāṇa “Reverend, they speak of ‘final nirvāṇa’. …”
AN 9.50 Tadaṅganibbāna: nirvāṇa in a Certain Respect
50. nirvāṇa in a Certain Respect “Reverend, they speak of ‘nirvāṇa in a certain respect’. …”
AN 9.51 Diṭṭhadhammanibbāna: nirvāṇa in the Present Life
51. nirvāṇa in the Present Life “Reverend, they speak of ‘nirvāṇa in the present life’. In what way did the Buddha speak of nirvāṇa in the present life?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. To this extent the Buddha spoke of nirvāṇa in the present life in a qualified sense. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of nirvāṇa in the present life in a definitive sense.” Numbered Discourses 9
AN 9 vagga 6 Khema: A Safe Place
6. A Safe Place
AN 9.52 Khema: A Safe Place
52. A Safe Place “Reverend, they speak of ‘a safe place’. In what way did the Buddha speak of a safe place?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. To this extent the Buddha spoke of a safe place in a qualified sense. … Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of a safe place in a definitive sense.”
AN 9.53 Khemappatta: Reaching a Safe Place
53. Reaching a Safe Place “Reverend, they speak of ‘reaching a safe place’. …”
AN 9.54 Amata: The Deathless
54. The Deathless “Reverend, they speak of ‘the deathless’. …”
AN 9.55 Amatappatta: Reaching the Deathless
55. Reaching the Deathless “Reverend, they speak of ‘reaching the deathless’. …”
AN 9.56 Abhaya: A Place Without Fear
56. A Place Without Fear “Reverend, they speak of ‘a place without fear’. …”
AN 9.57 Abhayappatta: Reaching a Place Without Fear
57. Reaching a Place Without Fear “Reverend, they speak of ‘reaching a place without fear’. …”
AN 9.58 Passaddhi: pacification
58. pacification “Reverend, they speak of ‘pacification’. …”
AN 9.59 Anupubbapassaddhi: Progressive pacification
59. Progressive pacification “Reverend, they speak of ‘progressive pacification’. …”
AN 9.60 Nirodha: Cessation
60. Cessation “Reverend, they speak of ‘cessation’. …”
AN 9.61 Anupubbanirodha: Progressive Cessation
61. Progressive Cessation “Reverend, they speak of ‘progressive cessation’. … What is the progressive cessation that the Buddha spoke of?” “First, take a monk who, quite secluded from sensual pleasures … enters and remains in the first jhāna. To this extent the Buddha spoke of progressive cessation in a qualified sense. Furthermore, take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of progressive cessation in a definitive sense.”
AN 9.62 Abhabba: Requirements for Perfection
62. Requirements for Perfection “monks, without giving up nine things you can’t realize perfection. What nine? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess. Without giving up these nine things you can’t realize perfection. After giving up nine things you can realize perfection. What nine? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess. After giving up these nine things you can realize the fruit of perfection.” Numbered Discourses 9
AN 9 vagga 7 Satipaṭṭhāna: rememberfulness Meditation
7. rememberfulness Meditation
AN 9.63 Sikkhādubbalya: Weaknesses in Training and rememberfulness Meditation
63. Weaknesses in Training and rememberfulness Meditation “monks, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training. To give up these five weaknesses in your training you should develop the four kinds of rememberfulness meditation. What four? It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world. To give up those five weaknesses in your training you should develop these four kinds of rememberfulness meditation.”
AN 9.64 Nīvaraṇa: Hindrances
64. Hindrances “monks, there are these five hindrances. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. To give up these five hindrances you should develop the four kinds of rememberfulness meditation. What four? It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world. To give up those five hindrances you should develop these four kinds of rememberfulness meditation.”
AN 9.65 Kāmaguṇa: Kinds of Sensual Stimulation
65. Kinds of Sensual Stimulation “monks, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. To give up these five kinds of sensual stimulation you should develop the four kinds of rememberfulness meditation. …”
AN 9.66 Upādānakkhandha: Grasping Aggregates
66. Grasping Aggregates “monks, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, co-doings, and consciousness. These are the five grasping aggregates. To give up these five grasping aggregates you should develop the four kinds of rememberfulness meditation. …”
AN 9.67 Orambhāgiya: Lower Fetters
67. Lower Fetters “monks, there are five lower fetters. What five? Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters. To give up these five lower fetters you should develop the four kinds of rememberfulness meditation. …”
AN 9.67 Orambhāgiya: Lower Fetters
67. Lower Fetters “monks, there are five lower fetters. What five? Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters. To give up these five lower fetters you should develop the four kinds of rememberfulness meditation. …”
AN 9.68 Gati: Places of Rebirth
68. Places of Rebirth “monks, there are five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods. These are the five destinations. To give up these five destinations you should develop the four kinds of rememberfulness meditation. …”
AN 9.69 Macchariya: Stinginess
69. Stinginess “monks, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and The Dharma. These are the five kinds of stinginess. To give up these five kinds of stinginess you should develop the four kinds of rememberfulness meditation. …”
AN 9.70 Uddhambhāgiya: Higher Fetters
70. Higher Fetters “monks, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire to be reborn in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. To give up these five higher fetters you should develop the four kinds of rememberfulness meditation. …”
AN 9.71 Cetokhila: Emotional Barrenness
71. Emotional Barrenness “monks, there are these five kinds emotional barrenness. What five? Firstly, a monk has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a monk has doubts about The Dharma … the Saṅgha … the training … A monk is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. To give up these five kinds of emotional barrenness you should develop the four kinds of rememberfulness meditation. …”
AN 9.72 Cetasovinibandha: Emotional Shackles
72. Emotional Shackles “monks, there are these five emotional shackles. What five? Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving. This is the first emotional shackle. Furthermore, a monk isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward ardentness, commitment, persistence, and striving. This is the fifth emotional shackle. These are the five emotional shackles. To give up these five emotional shackles you should develop the four kinds of rememberfulness meditation. What four? It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world. To give up those five emotional shackles you should develop these four kinds of rememberfulness meditation.”
AN 9 vagga 8 Sammappadhāna: Right Efforts
8. Right Efforts
AN 9.73 Sikkha: Weaknesses in Training and Effort
73. Weaknesses in Training and Effort “monks, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training. To give up these five weaknesses in your training you should develop the four right efforts. What four? It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. To give up those five weaknesses in your training you should develop these four right efforts.” 74. –81. Hindrances, etc. 74–81. Nīvaraṇasuttādi
74–81. Hindrances, etc. (This should be expanded in detail as in the chapter on rememberfulness meditation.)
AN 9.82 Cetasovinibandha: Emotional Shackles
82. Emotional Shackles “monks, there are these five emotional shackles. What five? Firstly, a monk isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. … These are the five emotional shackles. To give up these five emotional shackles you should develop the four right efforts. What four? It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise. so that unskillful Dharmas are given up … so that skillful Dharmas arise … They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. To give up those five emotional shackles you should develop these four right efforts.”
AN 9 vagga 9 Iddhipāda: Bases of Psychic Power
9. Bases of Psychic Power
AN 9.83 Sikkha: Weaknesses in Training and the Bases of Psychic Power
83. Weaknesses in Training and the Bases of Psychic Power “monks, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training. To give up these five weaknesses in your training you should develop the four bases of psychic power. What four? It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. To give up those five weaknesses in your training you should develop these four bases of psychic power.” 84–91. Hindrances, etc. (This should be expanded in detail as in the chapter on rememberfulness meditation.)
AN 9.92 Cetasovinibandha: Emotional Shackles
92. Emotional Shackles “monks, there are these five emotional shackles. What five? Firstly, a monk isn’t free of greed for sensual pleasures. … These are the five emotional shackles. To give up these five emotional shackles you should develop the four bases of psychic power. What four? It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. To give up those five emotional shackles you should develop these four bases of psychic power.”
AN 9 vagga 10 Rāgapeyyāla: Abbreviated Texts Beginning with Greed
10. Abbreviated Texts Beginning with Greed 93 “For insight into greed, nine things should be developed. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, and fading away. For insight into greed, these nine things should be developed.” 94 “For insight into greed, nine things should be developed. What nine? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, the cessation of perception and feeling. For insight into greed, these nine things should be developed.” 95–112 “For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, these nine things should be developed.”