Homage to the Blessed One, the Arahant, the Perfectly Enlightened One

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2(1) “Bhante, what is the purpose and benefit of wholesome virtuous behavior?”

3(2) “Ānanda, the purpose and benefit of wholesome virtuous behavior is non-regret.”

4(3) “And what, Bhante, is the purpose and benefit of non-regret?”

5“The purpose and benefit of non-regret is joy.”

6(4) “And what, Bhante, is the purpose and benefit of joy?”

7“The purpose and benefit of joy is rapture.”

8(5) “And what, Bhante, is the purpose and benefit of rapture?”

9“The purpose and benefit of rapture is tranquility.”

10(6) “And what, Bhante, is the purpose and benefit of tranquility?”

11“The purpose and benefit of tranquility is pleasure.”

12(7) “And what, Bhante, is the purpose and benefit of pleasure?”

13“The purpose and benefit of pleasure [2] is concentration.”

(8) “And what, Bhante, is the purpose and benefit of concentration?”

14“The purpose and benefit of concentration is the knowledge and vision of things as they really are.”

15(9) “And what, Bhante, is the purpose and benefit of the knowledge and vision of things as they really are?”

16“The purpose and benefit of the knowledge and vision of things as they really are is disenchantment and dispassion.”

17(10) “And what, Bhante, is the purpose and benefit of disenchantment and dispassion?”

18“The purpose and benefit of disenchantment and dispassion is the knowledge and vision of liberation.

19“Thus, Ānanda, (1)–(2) the purpose and benefit of wholesome virtuous behavior is non-regret; (3) the purpose and benefit of non-regret is joy; (4) the purpose and benefit of joy is rapture; (5) the purpose and benefit of rapture is tranquility; (6) the purpose and benefit of tranquility is pleasure; (7) the purpose and benefit of pleasure is concentration; (8) the purpose and benefit of concentration is the knowledge and vision of things as they really are; (9) the purpose and benefit of the knowledge and vision of things as they really are is disenchantment and dispassion; and (10) the purpose and benefit of disenchantment and dispassion is the knowledge and vision of liberation. Thus, Ānanda, wholesome virtuous behavior progressively leads to the foremost.”¹⁹⁶⁴Iti kho, Ānanda, kusalāni sīlāni anupubbena aggāya parenti. Mp glosses aggāya with arahattatthāya.

2 (2) Volition

20(1)–(2) “Bhikkhus, for a virtuous person, one whose behavior is virtuous, no volition need be exerted: ‘Let non-regret arise in me.’ It is natural¹⁹⁶⁵Dhammatā esā. Mp: “This is the nature of things, the order of causation” (dhammasabhāvo eso kāraṇaniyamo ayaṃ). The point, of course, is not that one need make no volitional effort at all, but that establishing each prior factor serves as a natural supporting condition for each subsequent factor. Thus the effort needed to arouse the later factor is much less than would be required if the proper supporting condition had not been established. that non-regret arises in a virtuous person, one whose behavior is virtuous.

21(3) “For one without regret no volition need be exerted: ‘Let joy arise in me.’ It is natural that joy arises in one without regret.

22(4) “For one who is joyful no volition need be exerted: ‘Let rapture arise in me.’ It is natural that rapture arises in one who is joyful. [3]

23(5) “For one with a rapturous mind no volition need be exerted: ‘Let my body be tranquil.’ It is natural that the body of one with a rapturous mind is tranquil.

24(6) “For one tranquil in body no volition need be exerted: ‘Let me feel pleasure.’ It is natural that one tranquil in body feels pleasure.

25(7) “For one feeling pleasure no volition need be exerted: ‘Let my mind be concentrated.’ It is natural that the mind of one feeling pleasure is concentrated.

26(8) “For one who is concentrated no volition need be exerted: ‘Let me know and see things as they really are.’ It is natural that one who is concentrated knows and sees things as they really are.

27(9) “For one who knows and sees things as they really are no volition need be exerted: ‘Let me be disenchanted and dispassionate.’ It is natural that one who knows and sees things as they really are is disenchanted and dispassionate.

28(10) “For one who is disenchanted and dispassionate no volition need be exerted: ‘Let me realize the knowledge and vision of liberation.’ It is natural that one who is disenchanted and dispassionate realizes the knowledge and vision of liberation.

29“Thus, bhikkhus, (9)–(10) the knowledge and vision of liberation is the purpose and benefit of disenchantment and dispassion; (8) disenchantment and dispassion are the purpose and benefit of the knowledge and vision of things as they really are; (7) the knowledge and vision of things as they really are is the purpose and benefit of concentration; (6) concentration is the purpose and benefit of pleasure; (5) pleasure is the purpose and benefit of tranquility; (4) tranquility is the purpose and benefit of rapture; (3) rapture is the purpose and benefit of joy; (2) joy is the purpose and benefit of non-regret; and (1) non-regret is the purpose and benefit of virtuous behavior.

30“Thus, bhikkhus, one stage [4] flows into the next stage, one stage fills up the next stage, for going from the near shore to the far shore.”¹⁹⁶⁶Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā. Mp: “For going from the near shore to the far shore: For going from ‘the near shore,’ the round of existence with its three planes, to ‘the far shore,’ nibbāna” (orimatīrabhūtā tebhūmakavaṭṭā nibbānapāraṃ gamanatthāya). It seems that the point in expressing this in terms of dhammā, which I here render “stages,” is to show that this process of development unfolds in accordance with natural principles as one stage conditions the arising of the subsequent stage all the way from the beginning of the path to its culmination. This series thus constitutes a “positive” version of dependent origination. We meet this positive version in the Upanisā Sutta (SN 12:23, II 29–32). See my essay on this sutta, Bodhi 1980.

3 (3) Virtuous Behavior¹⁹⁶⁷An expanded parallel of 5:24, 6:50, 7:65, and 8:81.

31“Bhikkhus, (1) for an immoral person, for one deficient in virtuous behavior, (2) non-regret lacks its proximate cause. When there is no non-regret, for one deficient in non-regret, (3) joy lacks its proximate cause. When there is no joy, for one deficient in joy, (4) rapture lacks its proximate cause. When there is no rapture, for one deficient in rapture, (5) tranquility lacks its proximate cause. When there is no tranquility, for one deficient in tranquility, (6) pleasure lacks its proximate cause. When there is no pleasure, for one deficient in pleasure, (7) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (8) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (9) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (10) the knowledge and vision of liberation lacks its proximate cause.

32“Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, for an immoral person, one deficient in virtuous behavior, non-regret lacks its proximate cause. When there is no non-regret … the knowledge and vision of liberation lacks its proximate cause.

33“Bhikkhus, (1) for a virtuous person, for one whose behavior is virtuous, (2) non-regret possesses its proximate cause. When there is non-regret, for one possessing non-regret, (3) joy possesses its proximate cause. When there is joy, for one possessing joy, (4) rapture possesses its proximate cause. When there is rapture, for one possessing rapture, (5) tranquility possesses its proximate cause. When there is tranquility, for one possessing tranquility, (6) pleasure possesses its proximate cause. When there is pleasure, for one possessing pleasure, (7) right concentration possesses its proximate cause. [5] When there is right concentration, for one possessing right concentration, (8) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (9) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (10) the knowledge and vision of liberation possesses its proximate cause.

34“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, for a virtuous person, one whose behavior is virtuous, non-regret possesses its proximate cause. When there is non-regret … the knowledge and vision of liberation possesses its proximate cause.”

4 (4) Proximate Cause

35There the Venerable Sāriputta addressed the bhikkhus:

36[Identical with 10:3, but spoken by Sāriputta.] [6]

5 (5) Ānanda

37There the Venerable Ānanda addressed the bhikkhus:

38[Identical with 10:3, but spoken by Ānanda.] [7]

6 (6) Concentration

39Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

40“Bhante, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth;¹⁹⁶⁸Mp: “He would not take earth as object and be percipient through an arisen perception ‘earth.’” It seems that what is being denied here is a jhāna based on the earth kasiṇa. The same holds below for water, fire, and air. This is confirmed by the next four steps, which negate the four formless bases. In other words, this concentration is not a jhāna based on the kasiṇas or formless attainments. (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; (6) of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world, but he would still be percipient?”

41“He could, Ānanda.”

42“But how, Bhante, could he obtain such a state of concentration?” [8]

43“Here, Ānanda, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’¹⁹⁶⁹Mp identifies this with the concentration of fruition attainment (phalasamāpattisamādhi). This attainment is not the fruition that occurs for a few moments immediately following the path, but a special meditative state accessible only to those who have already attained one of the four paths and its subsequent fruition. The attainment, as shown in this sutta, does not take any of the mundane, conditioned meditation objects as its support; its support is the unconditioned nibbāna, experienced directly and immediately. The commentaries hold that this attainment is graded as fourfold according to the four stages of realization (from stream-entry to arahantship). It is in this way, Ānanda, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world, but he would still be percipient.”

7 (7) Sāriputta

44Then the Venerable Ānanda approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:

45“Friend Sāriputta, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; [9] (6) of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world, but he would still be percipient?”

46“He could, friend Ānanda.”

47“But how, friend Sāriputta, could he obtain such a state of concentration?”

48“On one occasion, friend Ānanda, I was dwelling right here in Sāvatthī in the Blind Men’s Grove. There I attained such a state of concentration that I was not percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world, but I was still percipient.”

“But of what was the Venerable Sāriputta percipient on that occasion?”

49“One perception arose and another perception ceased in me: ‘The cessation of existence is nibbāna; the cessation of existence is nibbāna.’¹⁹⁷⁰Bhavanirodho nibbānaṃ bhavanirodhaṃ nibbānaṃ. Mp paraphrases thus: “‘On that occasion, friend, I was percipient with the perception of fruition attainment.’ Reviewing knowledge (paccavekkhaṇā) is discussed to show that this attainment was accompanied by mind.” In other words, because perception was present, this was not “the cessation of perception and feeling” (saññāvedayitanirodha). Just as, when a fire of twigs is burning, one flame arises and another flame ceases, so one perception [10] arose and another perception ceased in me: ‘The cessation of existence is nibbāna; the cessation of existence is nibbāna.’ On that occasion, friend, I was percipient: ‘The cessation of existence is nibbāna.’”

8 (8) Faith¹⁹⁷¹An expanded parallel based on 8:71. See too the part-parallel 9:4.

50(1) “Bhikkhus, a bhikkhu may be endowed with faith but he is not virtuous; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith and also be virtuous?’ But when a bhikkhu is endowed with faith and is also virtuous, then he is complete with respect to that factor.

51(2) “A bhikkhu may be endowed with faith and virtuous, but he is not learned … (3) … learned, but not a speaker on the Dhamma … (4) … a speaker on the Dhamma, but not one who frequents assemblies … (5) … one who frequents assemblies, but not one who confidently teaches the Dhamma to an assembly … (6) … one who confidently teaches the Dhamma to an assembly, but not an expert on the discipline … (7) … an expert on the discipline, but not a forest-dweller who resorts to remote lodgings … (8) … a forest-dweller who resorts to remote lodgings, but not one who gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life … (9) … one who gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life, but not one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it.

52“Thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith … [11] … and also be one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it?’

53(10) “But when a bhikkhu is (i) endowed with faith, (ii) virtuous, and (iii) learned; (iv) a speaker on the Dhamma; (v) one who frequents assemblies; (vi) one who confidently teaches the Dhamma to an assembly; (vii) an expert on the discipline; (viii) a forest-dweller who resorts to remote lodgings; (ix) one who gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life; and (x) one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, then he is complete with respect to that factor.

54“A bhikkhu who possesses these ten qualities is one who inspires confidence in all respects and who is complete in all aspects.”

9 (9) Peaceful¹⁹⁷²An expanded parallel based on 8:72.

55(1) “Bhikkhus, a bhikkhu may be endowed with faith but he is not virtuous … (2) … endowed with faith and virtuous, but he is not learned … (3) … learned, but not a speaker on the Dhamma … (4) … a speaker on the Dhamma, but not one who frequents assemblies … (5) … one who frequents assemblies, but not one who confidently teaches the Dhamma to an assembly … (6) … one who confidently teaches the Dhamma to an assembly, but not an expert on the discipline … (7) … an expert on the discipline, but not a forest-dweller who resorts to remote lodgings … (8) … a forest-dweller who resorts to remote lodgings, but not one who contacts with the body and dwells in those peaceful emancipations, transcending forms, that are formless … (9) … one who contacts with the body and dwells in those peaceful emancipations, transcending forms, [12] that are formless, but not one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it.

56“Thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith … and also be one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it?’

57(10) “But when a bhikkhu is (i) endowed with faith, (ii) virtuous, and (iii) learned; (iv) a speaker on the Dhamma; (v) one who frequents assemblies; (vi) one who confidently teaches the Dhamma to an assembly; (vii) an expert on the discipline; (viii) a forest-dweller who resorts to remote lodgings; (ix) one who dwells having contacted with the body those peaceful emancipations, transcending forms, that are formless; and (x) one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, then he is complete with respect to that factor.

58“A bhikkhu who possesses these ten qualities is one who inspires confidence in all respects and who is complete in all aspects.”

10 (10) True Knowledges

59(1) “Bhikkhus, a bhikkhu may be endowed with faith but he is not virtuous … [13] … (2) … endowed with faith and virtuous, but he is not learned … (3) … learned, but not a speaker on the Dhamma … (4) … a speaker on the Dhamma, but not one who frequents assemblies … (5) … one who frequents assemblies, but not one who confidently teaches the Dhamma to an assembly … (6) … one who confidently teaches the Dhamma to an assembly, but not an expert on the discipline … (7) … an expert on the discipline, but not one who recollects his manifold past abodes, that is, one birth, two births … [as in 6:2 §4] … thus he does not recollect his manifold past abodes with their aspects and details … (8) … one who recollects his manifold past abodes … but not one who, with the divine eye, which is purified and surpasses the human … [as in 6:2 §5] … understands how beings fare in accordance with their kamma … (9) … one who, with the divine eye … understands how beings fare in accordance with their kamma, but not one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it.

“Thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith … [14] … and also be one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it?’

60(10) “But when a bhikkhu is (i) endowed with faith, (ii) virtuous, and (iii) learned; (iv) a speaker on the Dhamma; (v) one who frequents assemblies; (vi) one who confidently teaches the Dhamma to an assembly; (vii) an expert on the discipline; (viii) one who recollects his manifold past abodes … with their aspects and details; (ix) one who, with the divine eye … understands how beings fare in accordance with their kamma; and (x) one who, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, then he is complete with respect to that factor.

61“A bhikkhu who possesses these ten qualities is one who inspires confidence in all respects and who is complete in all aspects.” [15]

II. PROTECTOR

11 (1) Lodging¹⁹⁷³This is a composite ten. The first set of five is in 5:53.

62“Bhikkhus, when a bhikkhu who possesses five factors resorts to and uses a lodging that possesses five factors, in no long time, with the destruction of the taints, he might realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it.

63“And how, bhikkhus, does a bhikkhu possess five factors?

64(1) “Here, a bhikkhu is endowed with faith. He has faith in the enlightenment of the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’

65(2) “He is seldom ill or afflicted, possessing an even digestion that is neither too cool nor too hot but moderate and suitable for striving.

(3) “He is honest and open, one who reveals himself as he really is to the Teacher and his wise fellow monks.

66(4) “He has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities.

67(5) “He is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.

68“It is in this way that a bhikkhu possesses five factors.

69“And how does a lodging possess five factors?

70(6) “Here, the lodging is neither too far [from a place for alms] nor too close, and it possesses a means for going and returning.

71(7) “During the day it is not disturbed by people and at night it is quiet and still.

72(8) “There is little contact with flies, mosquitoes, wind, the burning sun, and serpents.

73(9) “One dwelling in that lodging can easily obtain robes, almsfood, lodging, and medicines and provisions for the sick.

74(10) “In that lodging elder bhikkhus are dwelling who are learned, heirs to the heritage, [16] experts on the Dhamma, experts on the discipline, experts on the outlines. He approaches them from time to time and inquires: ‘How is this, Bhante? What is the meaning of this?’ Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points.

75“It is in this way that a lodging possesses five factors.

76“When a bhikkhu who possesses these five factors resorts to and uses a lodging that possesses these five factors, in no long time, with the destruction of the taints, he might realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it.”

12 (2) Five Factors¹⁹⁷⁴Still another composite ten.

77“Bhikkhus, a bhikkhu who has abandoned five factors and possesses five factors is called, in this Dhamma and discipline, a supreme person who is consummate and has completely lived the spiritual life.

78“And how has a bhikkhu abandoned five factors? Here, a bhikkhu has abandoned sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. It is in this way that a bhikkhu has abandoned five factors.

79“And how does a bhikkhu possess five factors? Here, a bhikkhu possesses the aggregate of virtuous behavior of one beyond training, the aggregate of concentration of one beyond training, the aggregate of wisdom of one beyond training, the aggregate of liberation of one beyond training, and the aggregate of the knowledge and vision of liberation of one beyond training. It is in this way that a bhikkhu possesses five factors.

80“When a bhikkhu has abandoned these five factors and possesses these five factors, he is called, in this Dhamma and discipline, a supreme person who is consummate and complete in living the spiritual life.”

81When sensual desire and ill will,
dullness and drowsiness,
restlessness, and doubt are
totally absent in a bhikkhu; [17]
when one like this possesses
the virtue and concentration
of one beyond training,
and [similar] liberation and knowledge;
possessing five factors
and having removed five factors,
he is truly called a consummate one
in this Dhamma and discipline.

13 (3) Fetters

82“Bhikkhus, there are these ten fetters. What ten? The five lower fetters and the five higher fetters. And what are the five lower fetters? Personal-existence view, doubt, wrong grasp of behavior and observances, sensual desire, and ill will. These are the five lower fetters. And what are the five higher fetters? Lust for form, lust for the formless, conceit, restlessness, and ignorance. These are the five higher fetters. These, bhikkhus, are the ten fetters.”

14 (4) Mental Barrenness¹⁹⁷⁵A composite sutta with part-parallels at 5:205–6 and 9:71–72.

83“Bhikkhus, if any bhikkhu or bhikkhunī has not abandoned five kinds of mental barrenness and eradicated five bondages of the mind, then, whether night or day comes, only deterioration in wholesome qualities and not growth is to be expected for this person.

84“What are the five kinds of mental barrenness that he has not abandoned?

85(1) “Here, a bhikkhu is perplexed about the Teacher, doubts him, is not convinced about him and does not place confidence in him. When a bhikkhu is perplexed about the Teacher, doubts him, is not convinced about him and does not place confidence in him, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … [18] … and striving, this is the first kind of mental barrenness that he has not abandoned.

86(2)–(5) “Again, a bhikkhu is perplexed about the Dhamma … perplexed about the Saṅgha … perplexed about the training … is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them. When a bhikkhu is irritated by his fellow monks, displeased with them, aggressive toward them, ill disposed toward them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the fifth kind of mental barrenness that he has not abandoned.

87“These are the five kinds of mental barrenness that he has not abandoned.

88“What are the five bondages of the mind that he has not eradicated?

89(6) “Here, a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving for them. When a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, affection, thirst, passion, and craving for them, his mind does not incline to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the first bondage of the mind that he has not eradicated.

90(7)–(10) “Again, a bhikkhu is not devoid of lust for the body, not devoid of desire, affection, thirst, passion, and craving for it…. He is not devoid of lust for form, not devoid of desire, affection, thirst, passion, and craving for it…. Having eaten as much as he wants until his belly is full, he is intent upon the pleasure of rest, the pleasure of sloth, the pleasure of sleep … he lives the spiritual life aspiring for [rebirth in] a certain order of devas, [thinking]: ‘By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas.’ When he lives the spiritual life aspiring for [rebirth in] a certain order of devas … his mind does not incline [19] to ardor, effort, perseverance, and striving. Since his mind does not incline to ardor … and striving, this is the fifth bondage of the mind that he has not eradicated.

91“These are the five bondages of mind that he has not eradicated.

92“If any bhikkhu or bhikkhunī has not abandoned these five kinds of mental barrenness and eradicated these five bondages of the mind, then, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected for that person. Just as during the dark fortnight, whether night or day comes, the moon only deteriorates in beauty, roundness, and brightness, in diameter and circumference, so too, if any bhikkhu or bhikkhunī has not abandoned these five kinds of mental barrenness … only deterioration … is to be expected for that person.

93“Bhikkhus, if any bhikkhu or bhikkhunī has abandoned five kinds of mental barrenness and eradicated five bondages of the mind,¹⁹⁷⁶Perhaps, with Be, we should read susamucchinnā here, but I follow Ce and Ee, which have simply samucchinnā here, though susamucchinnā below. then, whether night or day comes, only growth in wholesome qualities and not deterioration is to be expected for that person.

94“And what are the five kinds of mental barrenness that he has abandoned?

95(1) “Here, a bhikkhu is not perplexed about the Teacher, does not doubt him, is convinced about him and places confidence in him. When a bhikkhu is not perplexed about the Teacher, does not doubt him, is convinced about him and places confidence in him, his mind inclines to ardor, effort, perseverance, and striving. Since his mind inclines to ardor … and striving, this is the first kind of mental barrenness that he has abandoned.

96(2)–(5) “Again, a bhikkhu is not perplexed about the Dhamma … not perplexed about the Saṅgha … not perplexed about the training [20] … is not irritated by his fellow monks, is pleased with them, not aggressive toward them, well disposed toward them. When a bhikkhu is not irritated by his fellow monks … well disposed toward them, his mind inclines to ardor, effort, perseverance, and striving. Since his mind inclines to ardor … and striving, this is the fifth kind of mental barrenness that he has abandoned.

97“These are the five kinds of mental barrenness that he has abandoned.

98“What are the five bondages of the mind that he has well eradicated?

99(6) “Here, a bhikkhu is devoid of lust for sensual pleasures, devoid of desire, affection, thirst, passion, and craving for them. When a bhikkhu is devoid of lust for sensual pleasures, devoid of desire, affection, thirst, passion, and craving for them, his mind inclines to ardor, effort, perseverance, and striving. Since his mind inclines to ardor … and striving, this is the first bondage of the mind that he has well eradicated.

100(7)–(10) “Again, a bhikkhu is devoid of lust for the body, devoid of desire, affection, thirst, passion, and craving for it…. He is devoid of lust for form, devoid of desire, affection, thirst, passion, and craving for it…. He does not eat as much as he wants until his belly is full nor is he intent upon the pleasure of rest, the pleasure of sloth, the pleasure of sleep…. He does not live the spiritual life aspiring for [rebirth in] a certain order of devas, [thinking]: ‘By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas.’ Since he does not live the spiritual life aspiring for [rebirth in] a certain order of devas … his mind inclines to ardor, effort, perseverance, and striving. Since his mind inclines to ardor … and striving, this is the fifth bondage of the mind that he has well eradicated.

101“These are the five bondages of the mind that he has well eradicated.

102“If any bhikkhu or bhikkhunī has abandoned these five kinds of mental barrenness and well eradicated these five bondages of the mind, [21] then, whether night or day comes, only growth in wholesome qualities and not deterioration is to be expected for that person. Just as during the bright fortnight, whether night or day comes, the moon only increases in beauty, roundness, and brightness, in diameter and circumference, so too, if any bhikkhu or bhikkhunī has abandoned these five kinds of mental barrenness and well eradicated these five bondages of the mind, then, whether night or day comes, only growth in wholesome qualities and not deterioration is to be expected for that person.”

15 (5) Heedfulness

103(1) “Bhikkhus, to whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient or non-percipient, or neither percipient nor non-percipient, the Tathāgata, the Arahant, the Perfectly Enlightened One is declared foremost among them.¹⁹⁷⁷As at 4:34. The series of similes occurs at SN 45:139–47, V 41–45, with the simile of cloth in the tenth place. So too, all wholesome qualities are rooted in heedfulness and converge upon heedfulness and heedfulness is declared foremost among them.

104(2) “Just as the footprints of all animals that roam on land fit into the footprint of the elephant, and the elephant’s footprint is declared foremost among them, that is, with respect to size, so too, all wholesome qualities are rooted in heedfulness and converge upon heedfulness and heedfulness is declared foremost among them.

105(3) “Just as all the rafters of a peaked house lean toward the roof peak, slope toward the roof peak, converge upon the roof peak, and the roof peak is declared foremost among them, so too, all wholesome qualities are rooted in heedfulness and converge upon heedfulness and heedfulness is declared foremost among them. [22]

106(4) “Just as, of all fragrant roots, black orris is declared foremost among them, so too …

107(5) “Just as, of all fragrant heartwoods, red sandalwood is declared foremost among them, so too …

108(6) “Just as, of all fragrant flowers, jasmine is declared foremost among them, so too …

109(7) “Just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared foremost among them, so too …

110(8) “Just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared foremost among them, so too …

111(9) “Just as, in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too …

112(10) “Just as, whatever great rivers there are—that is, the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī—all head toward the ocean, slant, slope, and incline toward the ocean, and the ocean is declared foremost among them, so too, all wholesome qualities are rooted in heedfulness and converge upon heedfulness and heedfulness is declared foremost among them.” [23]

16 (6) Worthy of Gifts¹⁹⁷⁸An expanded parallel of 9:10.

113“Bhikkhus, these ten persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What ten? The Tathāgata, the Arahant, the Perfectly Enlightened One; a paccekabuddha; the one liberated in both respects; the one liberated by wisdom; the body witness; the one attained to view; the one liberated by faith; the Dhamma follower; the faith follower; and the clan member. These ten persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

17 (7) Protector (1)

114“Bhikkhus, live under a protector, not without a protector. One without a protector lives in suffering. There are these ten qualities that serve as a protector.¹⁹⁷⁹Nāthakaraṇā dhammā. Mp: “They act as protectors for oneself, meaning that they act as supports” (attano sanāthabhāvakarā patiṭṭhākarā ti attho). What ten?

115(1) “Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. Since a bhikkhu is virtuous … trains in them, this is a quality that serves as a protector.

116(2) “Again, a bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. Since a bhikkhu has learned much … and penetrated well by view, this, too, is a quality that serves as a protector.

117(3) “Again, a bhikkhu has good friends, [24] good companions, good comrades. Since a bhikkhu has good friends, good companions, good comrades, this, too, is a quality that serves as a protector.

118(4) “Again, a bhikkhu is easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully. Since a bhikkhu is easy to correct … and receives instruction respectfully, this, too, is a quality that serves as a protector.

119(5) “Again, a bhikkhu is skillful and diligent in attending to the diverse chores that are to be done for his fellow monks; he possesses sound judgment about them in order to carry out and arrange them properly. Since a bhikkhu is skillful and diligent … this, too, is a quality that serves as a protector.

120(6) “Again, a bhikkhu loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline.¹⁹⁸⁰Mp on piyasamudāhāro: “He listens carefully when another is teaching, and he himself desires to teach others.” I understand abhidhamme and abhivinaye simply in the referential sense, as explained in note 1086. Mp, however, distinguishes between dhamma as the Sutta Piṭaka and abhidhamma as the seven treatises (of the Abhidhamma Piṭaka); and vinaya as the twofold Suttavibhaṅga and abhivinaya as the Khandhakas and Parivāra. This type of explanation presupposes the existence of texts that had probably been compiled several generations after the Buddha’s passing. Since a bhikkhu loves the Dhamma … this, too, is a quality that serves as a protector.

121(7) “Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. Since a bhikkhu has aroused energy … not casting off the duty of cultivating wholesome qualities, this, too, is a quality that serves as a protector. [25]

122(8) “Again, a bhikkhu is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. Since a bhikkhu is content with any kind of … provisions for the sick, this, too, is a quality that serves as a protector.

123(9) “Again, a bhikkhu is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. Since a bhikkhu is mindful … and recollects what was done and said long ago, this, too, is a quality that serves as a protector.

124(10) “Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. Since a bhikkhu is wise … this, too, is a quality that serves as a protector.

125“Bhikkhus, live under a protector, not without a protector. One without a protector lives in suffering. These are the ten qualities that serve as a protector.”

18 (8) Protector (2)

126“Bhikkhus, live under a protector, not without a protector. One without a protector lives in suffering. There are these ten qualities that serve as a protector. What ten?

127(1) “Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. [Having considered:] ‘This bhikkhu is truly virtuous…. Having undertaken the training rules, he trains in them,’ the elder bhikkhus, [26] those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This is a quality that serves as a protector.

128(2) “Again, a bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning … with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. [Having considered:] ‘This bhikkhu has truly learned much … and penetrated well by view,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

129(3) “Again, a bhikkhu has good friends, good companions, good comrades. [Having considered:] ‘This bhikkhu truly has good friends, good companions, good comrades,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

130(4) “Again, a bhikkhu is easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully. [Having considered:] ‘This bhikkhu is truly easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully,’ the elder bhikkhus, [27] those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

(5) “Again, a bhikkhu is skillful and diligent in attending to the diverse chores that are to be done for his fellow monks; he possesses sound judgment about them in order to carry out and arrange them properly. [Having considered:] ‘This bhikkhu is truly skillful and diligent … in order to carry out and arrange them properly,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

131(6) “Again, a bhikkhu loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline. [Having considered:] ‘This bhikkhu truly loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

132(7) “Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. [Having considered:] ‘This bhikkhu truly has aroused energy … [28] … not casting off the duty of cultivating wholesome qualities,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

133(8) “Again, a bhikkhu is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. [Having considered:] ‘This bhikkhu truly is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

(9) “Again, a bhikkhu is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. [Having considered:] ‘This bhikkhu truly is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

134(10) “Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. [Having considered:] ‘This bhikkhu truly is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering,’ the elder bhikkhus, those of middle standing, and the junior bhikkhus think he should be corrected [29] and instructed. Since they all have compassion for him, only growth in wholesome qualities and not decline is to be expected for him. This, too, is a quality that serves as a protector.

135“Bhikkhus, live under a protector, not without a protector. One without a protector lives in suffering. These are the ten qualities that serve as a protector.”

19 (9) Abodes of the Noble Ones (1)

136“Bhikkhus, there are these ten abodes of the noble ones in which the noble ones of the past, present, or future abide.¹⁹⁸¹The text uses the past, present, and future forms of the verb āvasati, “abide.” Since a literal translation would be clumsy, I have rendered the phrase in accordance with the sense. What ten?

137“Here, a bhikkhu (1) has abandoned five factors; (2) possesses six factors; (3) has a single guard (4) and four supports; (5) has dispelled personal truths, (6) totally renounced seeking, (7) purified his intentions, (8) tranquilized bodily activity, and become (9) well liberated in mind and (10) well liberated by wisdom. These are the ten abodes of the noble ones in which the noble ones of the past, present, or future abide.”

20 (10) Abodes of the Noble Ones (2)

138On one occasion the Blessed One was dwelling among the Kurus near the Kuru town named Kammāsadamma. [30] There the Blessed One addressed the bhikkhus…. The Blessed One said this:

139“Bhikkhus, there are these ten abodes of the noble ones in which the noble ones abide in the past, present, or future. What ten?

140“Here, a bhikkhu (1) has abandoned five factors; (2) possesses six factors; (3) has a single guard (4) and four supports; (5) has dispelled personal truths, (6) totally renounced seeking, (7) purified his intentions, (8) tranquilized bodily activity, and become (9) well liberated in mind and (10) well liberated by wisdom.

141(1) “And how has a bhikkhu abandoned five factors? Here, a bhikkhu has abandoned sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. It is in this way that a bhikkhu has abandoned five factors.

142(2) “And how does a bhikkhu possess six factors? Here, having seen a form with the eye, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful and clearly comprehending. Having heard a sound with the ear … Having smelled an odor with the nose … Having experienced a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, a bhikkhu is neither joyful nor saddened, but dwells equanimous, mindful and clearly comprehending.¹⁹⁸²As at 6:1. It is in this way that a bhikkhu possesses six factors.

143(3) “And how does a bhikkhu have a single guard? Here, a bhikkhu possesses a mind guarded by mindfulness. It is in this way that a bhikkhu has a single guard.

144(4) “And how does a bhikkhu have four supports? Here, having reflected, a bhikkhu uses some things, patiently endures other things, avoids still other things, and dispels still other things. It is in this way that a bhikkhu has four supports. [31]

145(5) “And how has a bhikkhu dispelled personal truths? Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins—that is, ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The soul and the body are the same’ or ‘The soul is one thing and the body another’; ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death’ or ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death’—a bhikkhu has discarded and dispelled them all, given them up, rejected them, let go of them, abandoned and relinquished them. It is in this way that a bhikkhu has dispelled personal truths.

146(6) “And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence and has allayed the search for a spiritual life. It is in this way that a bhikkhu has totally renounced seeking.

147(7) “And how has a bhikkhu purified his intentions? Here, a bhikkhu has abandoned sensual intention, intention of ill will, and intention of harming. It is in this way that a bhikkhu has purified his intentions.

148(8) “And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity.

149(9) “And how is a bhikkhu well liberated in mind? Here, a bhikkhu’s mind is liberated from lust, hatred, and delusion. It is in this way that a bhikkhu is well liberated in mind.

150(10) “And how is a bhikkhu well liberated by wisdom? [32] Here, a bhikkhu understands: ‘I have abandoned lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; I have abandoned hatred … abandoned delusion, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising.’ It is in this way that a bhikkhu is well liberated by wisdom.

151“Bhikkhus, whatever noble ones in the past abided in noble abodes, all abided in these same ten noble abodes. Whatever noble ones in the future will abide in noble abodes, all will abide in these same ten noble abodes. Whatever noble ones at present abide in noble abodes, all abide in these same ten noble abodes.

152“These are the ten abodes of the noble ones in which the noble ones abide in the past, present, or future.”

III. THE GREAT CHAPTER

21 (1) The Lion

153“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, [33] and roars his lion’s roar three times. Then he sets out in search of game. For what reason? [With the thought:] ‘Let me not cause harm to small creatures that might cross my track.’

154“‘The lion,’ bhikkhus, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. When the Tathāgata teaches the Dhamma to an assembly, this is his lion’s roar.

155“Bhikkhus, there are these ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.¹⁹⁸³From this point on the text is an expanded parallel of 6:64. See the latter for notes on the first, second, and seventh powers here. The ten Tathāgata powers are also in MN 12.9–20, I 69–71 and are analyzed in detail at Vibh 336–44 (Be §§809–31). What ten?

156(1) “Here, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. Since the Tathāgata understands as it really is the possible as possible and the impossible as impossible, this is a Tathāgata’s power that the Tathāgata has, on account of which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.

157(2) “Again, the Tathāgata understands as it really is the result of the undertaking of kamma past, future, and present in terms of possibilities and causes. Since the Tathāgata understands as it really is … the result of the undertaking of kamma … this too is a Tathāgata’s power that the Tathāgata has, on account of which he … sets in motion the brahma wheel.

158(3) “Again, the Tathāgata understands as it really is the ways leading everywhere.¹⁹⁸⁴Sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ. Vibh 339 (Be §811) identifies this with the Buddha’s knowledge of the paths leading to hell, the animal realm, the spirit world, the human world, the deva world, and nibbāna. See MN 12.37–43, I 74–77. Since the Tathāgata understands as it really is the ways leading everywhere, this too is a Tathāgata’s power that the Tathāgata has, on account of which he … sets in motion the brahma wheel.

159(4) “Again, the Tathāgata [34] understands as it really is the world with its numerous and diverse elements.¹⁹⁸⁵Anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ. Vibh 339 (Be §812) defines this as the Buddha’s knowledge of the diversity in the aggregates, sense bases, and elements. Since the Tathāgata understands as it really is the world with its numerous and diverse elements, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.

(5) “Again, the Tathāgata understands as it really is the diversity in the dispositions of beings.¹⁹⁸⁶Sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ. Vibh 339 (§813) explains this as the Buddha’s knowledge of beings as having inferior or superior dispositions, and his understanding of how those with similar dispositions come together and meet. Since the Tathāgata understands as it really is the diversity in the dispositions of beings, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.

160(6) “Again, the Tathāgata understands as it really is the superior or inferior condition of the faculties of other beings and persons.¹⁹⁸⁷Parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ. Vibh 340–42 (§§814–27) explains this as the Buddha’s knowledge of the condition of sentient beings’ diverse inclinations, underlying tendencies, temperaments, dispositions, intelligence, faculties, characters, receptivity, and potentiality. The terms are all explicated in detail. Mp is more concise, defining it simply as the Buddha’s knowledge of whether the five faculties of beings (their faith, etc.) are increasing or declining. Since the Tathāgata understands as it really is the superior or inferior condition of the faculties of other beings and persons, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.

161(7) “Again, the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, emancipations, concentrations, and meditative attainments. Since the Tathāgata understands as it really is the defilement, the cleansing, and the emergence in regard to the jhānas … this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.

162(8) “Again, the Tathāgata recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty [35] births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. Since the Tathāgata recollects his manifold past abodes … with their aspects and details, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.

163(9) “Again, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. [36] Since the Tathāgata … understands how beings fare in accordance with their kamma, this too is a Tathāgata’s power that the Tathāgata has, on account of which … he sets in motion the brahma wheel.

164(10) “Again, with the destruction of the taints, the Tathāgata has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Since the Tathāgata has realized for himself … the taintless liberation of mind, liberation by wisdom … this too is a Tathāgata’s power that the Tathāgata has, on account of which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.

165“These, bhikkhus, are the ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.”

22 (2) Doctrinal Principles

166Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

167“Ānanda, I claim to be confident about the things that lead to the realization by direct knowledge of the various doctrinal principles,¹⁹⁸⁸Mp: “The things (ye te dhammā): the knowledge of the ten powers, [or] the things pertaining to the knowledge of omniscience. Doctrinal principles (adhivuttipadānaṃ): principles of designation; this means such things as the aggregates, sense bases, and elements, which are the grounds for the principles of the teaching.” [and I am thus able] to teach the Dhamma to various people in various ways such that one who practices accordingly will know of what exists that it exists and of what does not exist that it does not exist; such that one will know of the inferior that it is inferior and of the sublime that it is sublime; such that one will know of what is surpassable that it is surpassable and of what is unsurpassable that it is unsurpassable; such that [37] it is possible that one will know, see, and realize this just as it is to be known, seen, and realized.

168“But among knowledges, Ānanda, this one is unsurpassed, namely, the knowledge of these things and those things as they really are.¹⁹⁸⁹Etadānuttariyaṃ, Ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ. Mp: “The knowledge of various phenomena according to their essential nature; by this he shows the knowledge of omniscience” (tesu tesu dhammesu yathāsabhāvañāṇaṃ; iminā sabbaññutaññāṇaṃ dasseti). And, I say, there is no other knowledge higher or more excellent than this.

169“There are, Ānanda, these ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel. What ten? …

170[As in 10:21] [38] …

171“These, Ānanda, are the ten Tathāgata’s powers that the Tathāgata has, possessing which he claims the place of the chief bull, roars his lion’s roar in the assemblies, and sets in motion the brahma wheel.” [39]

23 (3) Body

172“Bhikkhus, there are things to be abandoned by body, not by speech. There are things to be abandoned by speech, not by body. There are things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.¹⁹⁹⁰Ce and Ee read paññāya disvā disvā. Be does not repeat disvā, but Mp (Be) seems to support the reading of Ce and Ee with its gloss: sahavipassanāya maggapaññāya passitvā passitvā pahātabbā (“To be abandoned after having repeatedly seen with path wisdom together with insight wisdom”).

173“And what, bhikkhus, are the things to be abandoned by body, not by speech? Here, a bhikkhu has committed a particular unwholesome deed with the body. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed with the body. It would really be good if you would abandon bodily misconduct and develop bodily good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons bodily misconduct and develops bodily good conduct. These are called things to be abandoned by body, not by speech.

174“And what are the things to be abandoned by speech, not by body? Here, a bhikkhu has committed a particular unwholesome deed by speech. His wise fellow monks investigate him and say thus: ‘You have committed a particular unwholesome deed by speech. It would really be good if you would abandon verbal misconduct and develop verbal good conduct.’ When his wise fellow monks investigate him and speak to him, he abandons verbal misconduct and develops verbal good conduct. These are called things to be abandoned by speech, not by body.

175“And what are the things to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom? Greed is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. Hatred … Delusion … Anger … Hostility … Denigration … Insolence [40] … Miserliness is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

176“Evil envy,¹⁹⁹¹Pāpikā issā. It is hard to account for the adjective pāpikā, since there are no instances in the texts of a benign type of envy. bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil envy? Here, a householder or householder’s son is prospering in wealth or grain, in silver or gold. A slave or dependent might think of him: ‘Oh, may this householder or householder’s son not prosper in wealth or grain, in silver or gold!’ Or else an ascetic or brahmin gains robes, almsfood, lodging, and medicines and provisions for the sick. Another ascetic or brahmin might think of him: ‘Oh, may this venerable one not gain robes, almsfood, lodging, and medicines and provisions for the sick!’ This is called evil envy. Evil envy is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

177“Evil desire, bhikkhus, is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. And what is evil desire? Here, one without faith desires: ‘Let them know me as one endowed with faith.’ An immoral person desires: ‘Let them know me as virtuous.’ One with little learning desires: ‘Let them know me as learned.’ One who delights in company desires: ‘Let them know me as solitary.’ One who is lazy desires: ‘Let them know me as energetic.’ One who is muddle-minded desires: ‘Let them know me as mindful.’ One who is unconcentrated desires: ‘Let them know me as concentrated.’ One who is unwise desires: ‘Let them know me as wise.’ One whose taints are not destroyed desires: ‘Let them know me as one whose taints are destroyed.’ [41] This is called evil desire. Evil desire is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom.

178“If, bhikkhus, greed overcomes that bhikkhu and continues on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and continues on,¹⁹⁹²Abhibhuyya iriyati, glossed by Mp with vattati. he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and continues on. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and continues on.’

179“If, bhikkhus, greed does not overcome that bhikkhu and continue on; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and continue on, he should be understood thus: ‘This venerable one understands in such a way that he would have no greed; thus greed does not overcome him and continue on. This venerable one understands in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire does not overcome him and continue on.’”

24 (4) Cunda

180On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the bhikkhus: “Friends, bhikkhus!”

181“Friend!” those [42] bhikkhus replied. The Venerable Mahācunda said this:

182“Friends, making a declaration of knowledge, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma.’¹⁹⁹³Mp says that the claims to knowledge, to development, and to both knowledge and development, in the three sections, are all claims to arahantship. If, however, greed overcomes that bhikkhu and persists;¹⁹⁹⁴Abhibhuyya tiṭṭhati. This does not seem to differ in meaning from abhibhuyya iriyati used in the preceding sutta. if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no delusion … no anger … no hostility … no denigration … no insolence … no miserliness … no evil envy … no evil desire; thus evil desire overcomes him and persists.’

183“Friends, making a declaration of development, a bhikkhu says: ‘I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists; if hatred … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no evil desire; thus evil desire overcomes him and persists.’

184“Friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists; if hatred … evil desire [43] overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … no evil desire; thus evil desire overcomes him and persists.’

185“Suppose a poor, destitute, and needy person claims to be rich, affluent, and wealthy. If, when he wants to buy something, he cannot pay with money, grain, silver, or gold, they would know him as a poor, destitute, and needy person claiming to be rich, affluent, and wealthy. For what reason? Because when he wants to buy something, he cannot pay with money, grain, silver, or gold.

186“So too, friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If, however, greed overcomes that bhikkhu and persists … evil desire overcomes that bhikkhu and persists, he should be understood thus: ‘This venerable one does not understand in such a way that he would have no greed; thus greed overcomes him and persists. This venerable one does not understand in such a way that he would have no hatred … [44] … no evil desire; thus evil desire overcomes him and persists.’ “Friends, making a declaration of knowledge, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma.’ If greed does not overcome that bhikkhu and persist; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’

187“Friends, making a declaration of development, a bhikkhu says: ‘I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’

188“Friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; [45] thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’

189“Suppose a rich, affluent, and wealthy person claims to be rich, affluent, and wealthy. If, when he wants to buy something, he can pay with money, grain, silver, or gold, they would know him as a rich, affluent, and wealthy person who claims to be rich, affluent, and wealthy. For what reason? Because when he wants to buy something, he can pay with money, grain, silver, or gold.

190“So too, friends, making a declaration of knowledge and development, a bhikkhu says: ‘I know this Dhamma, I see this Dhamma. I am developed in body, virtuous behavior, mind, and wisdom.’ If greed does not overcome that bhikkhu and persist; if hatred … delusion … anger … hostility … denigration … insolence … miserliness … evil envy … evil desire does not overcome that bhikkhu and persist, he should be understood thus: ‘This venerable one understands in such a way that he has no greed; thus greed does not overcome him and persist. This venerable one understands in such a way that he has no hatred … no evil desire; thus evil desire does not overcome him and persist.’” [46]

25 (5) Kasiṇas

191“Bhikkhus, there are these ten kasiṇa bases.¹⁹⁹⁵Kasiṇāyatanāni. The kasiṇas are disks representing elements or colors used as objects of samādhi meditation. For example, the earth kasiṇa is a disk filled with reddish brown clay; the water kasiṇa is a bowl of water; the color kasiṇas are colored disks. Though the meditator begins with a physical disk, when he can see the kasiṇa clearly with his mind’s eye, he discards the physical disk and focuses solely on the mental image. As concentration deepens, another image called the “counterpart mark” (paṭibhāganimitta) emerges as an anchor of attention. Vism chaps. 4 and 5 offer a detailed explanation of the kasiṇas. In the Vism system, the space kasiṇa (which was originally the base of the infinity of space) is replaced by the limited-space kasiṇa, and the consciousness kasiṇa by the light kasiṇa. What ten? One person perceives the earth kasiṇa above, below, across, nondual, measureless.¹⁹⁹⁶“Nondual” (advaya) here refers simply to the presentation of the object and not to an underlying ontological unity. Mp explains: “This is said because one [kasiṇa] does not acquire the quality of another. For just as, when one enters the water, there is only water and nothing else in all directions, so too, the earth kasiṇa is only the earth kasiṇa. It is unmixed with any other kasiṇa. The same method applies to the others.” On appamāṇa, “measureless,” Mp says: “This is stated by way of measureless pervasion of this or that [object]. For pervading it with the mind, one pervades the whole thing; one does not grasp boundaries, thinking: ‘This is its beginning, this is its middle.’” One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, nondual, measureless. These are the ten kasiṇa bases.”

26 (6) Kāḷī

192On one occasion the Venerable Mahākaccāna was dwelling among the people of Avantī on Mount Pavatta at Kuraraghara. Then the female lay follower Kāḷī of Kuraraghara approached him, paid homage to him, sat down to one side, and said to him:¹⁹⁹⁷At 1:267 Kāḷī is called the “foremost of those whose confidence is based on hearsay.” Apparently she never met the Buddha but based her trust in him on what she heard from others.

193“Bhante, this was said by the Blessed One in ‘The Maidens’ Questions’:¹⁹⁹⁸SN 4:25, I 126,15–18. The “maidens” are Māra’s daughters, who try to tempt the Buddha after his enlightenment. The question here is specifically that of the daughter Taṇhā, “Craving.”

194“‘Having conquered the army of the pleasant and agreeable,
meditating alone, I discovered bliss,
the attainment of the goal, the peace of the heart.
Therefore I don’t form intimate ties with people,
nor does intimacy with anyone get a chance with me.’ [47]

195“How, Bhante, is the meaning of this statement that the Blessed One spoke in brief to be seen in detail?”

196“Some ascetics and brahmins, sister, for whom the attainment of the earth kasiṇa is supreme, generated it as their goal.¹⁹⁹⁹Ce and Ee: atthābhinibbattesuṃ. Be: attho ti abhinibbattesuṃ. Mp: “They generated it, thinking the attainment of the earth kasiṇa is supreme, taking it as the ultimate goal.” The Blessed One directly knew to what extent the attainment of the earth kasiṇa is supreme. Having directly known this, he saw the beginning,²⁰⁰⁰Ce and Ee ādimaddasa; Be assādamaddasa. The Ce and Ee reading here is unusual. The standard triad is gratification, danger, and escape (assāda, ādīnava, nissaraṇa), which we find here in Be. The Chinese parallel SĀ 549 (T II 143a2–b17) provides a check on the two alternatives. Though SĀ 549 differs in some respects, the list of insights regarding the kasiṇas reads: “[He] saw its origin, saw the danger, saw cessation, saw the path to cessation” (). The Chinese character corresponds to Pāli ādi, not to assāda, thus supporting Ce and Ee against Be, which may have normalized the reading. The Ce and Be readings of Mp differ with respect to the same word. the danger, and the escape, and he saw the knowledge and vision of the path and the non-path. By seeing the beginning, the danger, and the escape, and by seeing the knowledge and vision of the path and the non-path, he knew the attainment of the goal, the peace of the heart.

“Some ascetics and brahmins, sister, for whom the attainment of the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa is supreme, generated it as their goal. The Blessed One directly knew to what extent the attainment of the consciousness kasiṇa is supreme. Having directly known this, he saw the beginning, the danger, and the escape, and he saw the knowledge and vision of the path and the non-path. By seeing the beginning, the danger, and the escape, and by seeing the knowledge and vision of the path and the non-path, he knew the attainment of the goal, the peace of the heart.

197“Thus, sister, it is in such a way that the meaning should be seen in detail of this statement that the Blessed One spoke in brief in ‘The Maidens’ Questions’:

198“‘Having conquered the army of the pleasant and agreeable,
meditating alone, I discovered bliss,
the attainment of the goal, the peace of the heart. [48]
Therefore I don’t form intimate ties with people,
nor does intimacy with anyone succeed in my case.’”

27 (7) Great Questions (1)

199On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, a number of bhikkhus dressed, took their bowls and robes, and entered Sāvatthī for alms. Then it occurred to those bhikkhus: “It is still too early to walk for alms in Sāvatthī. Let us go to the park of the wanderers of other sects.”

200Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Those wanderers then said to them:

201“Friends, the ascetic Gotama teaches the Dhamma to his disciples in such a way as this: ‘Come, bhikkhus, directly know all phenomena.²⁰⁰¹Sabbaṃ dhammaṃ. I understand the singular to be doing service for the plural sabbe dhamme. Dwell having directly known all phenomena.’²⁰⁰²Ce and Ee sabbaṃ dhammaṃ abhiññāya abhiññāya. Be lacks the repetition. We too teach the Dhamma to our disciples in such a way as this: ‘Come, friends, directly know all phenomena. Dwell having directly known all phenomena.’ What now is the distinction, the disparity, the difference between the ascetic Gotama’s [49] teaching of the Dhamma and our teaching, between his instruction and our instruction?”

202Then those bhikkhus neither applauded nor rejected the statement of those wanderers. Without applauding it, without rejecting it, they rose from their seats and left, [thinking]: “We shall find out what the Blessed One has to say about this statement.”

203Then, when those bhikkhus had walked for alms in Sāvatthī, after their meal, on returning from their alms round, they approached the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, in the morning, we dressed, took our bowls and robes, and entered Sāvatthī for alms…. [They here report the entire course of events, down to:] [50] We rose from our seats and left, [thinking]: ‘We shall find out what the Blessed One has to say about this statement.’”

204“Bhikkhus, when wanderers of other sects speak thus, they should be answered in this way: ‘A question about one, a concise statement about one, an explanation of one.²⁰⁰³Despite the grammatical form of the sentences, I believe that this rendering does better justice to the sense than a literal translation, “One question, one concise statement, one explanation.” The “twos” and higher numbers do not present “two questions, etc.,” “three questions, etc.,” and so forth, but a question about two items, a question about three items, and so forth. A question about two, a concise statement about two, an explanation of two. A question about three, a concise statement about three, an explanation of three. A question about four, a concise statement about four, an explanation of four. A question about five, a concise statement about five, an explanation of five. A question about six, a concise statement about six, an explanation of six. A question about seven, a concise statement about seven, an explanation of seven. A question about eight, a concise statement about eight, an explanation of eight. A question about nine, a concise statement about nine, an explanation of nine. A question about ten, a concise statement about ten, an explanation of ten. If wanderers of other sects were questioned thus, they would not be able to reply and, further, they would meet with distress. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions apart from the Tathāgata or a disciple of the Tathāgata or one who has heard it from them.

205(1) “When it was said: ‘A question about one, a concise statement about one, an explanation of one,’ with reference to what was this said?²⁰⁰⁴The Chinese parallel at EĀ 46.8 (T II 778b17) provides some interesting points of contrast. The Pāli version is more cogent with respect to certain items, particularly the fours, fives, sixes, and tens; here EĀ 46.8 has the four noble truths, the five spiritual faculties, the six principles of communal harmony, and the ten kinds of mindfulness (the six recollections, mindfulness of the body, of death, of breathing, and of peace). EĀ 46.8 provides explanations of the items in each group, which calls our attention to what is missing in the Pāli version. While the Pāli version announces three categories for each number—the question (pañha), the concise statement (uddesa), and the explanation (veyyākaraṇa)—the sutta presents only two, the question and the concise statement, but not the explanation. The Kumārapañha section of the Khuddakapāṭha (§4) partly overlaps this list, but since the latter simply lists items to be remembered, without reference to disenchantment and dispassion, it includes positive sets: the four noble truths, the seven enlightenment factors, the eightfold path, and the ten factors of an arahant. When a bhikkhu is completely disenchanted with one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering. What one thing? All beings exist through nutriment.²⁰⁰⁵Sabbe sattā āhāraṭṭhitikā. [51] When a bhikkhu is completely disenchanted with this one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering.

206“When it was said: ‘A question about one, a concise statement about one, an explanation of one,’ it is with reference to this that this was said.

207(2) “When it was said: ‘A question about two, a concise statement about two, an explanation of two,’ with reference to what was this said? When a bhikkhu is completely disenchanted with two things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What two things? Name and form. When a bhikkhu is completely disenchanted with these two things … in this very life he makes an end of suffering.

208“When it was said: ‘A question about two, a concise statement about two, an explanation of two,’ it is with reference to this that this was said.

209(3) “When it was said: ‘A question about three, a concise statement about three, an explanation of three,’ with reference to what was this said? When a bhikkhu is completely disenchanted with three things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What three things? The three kinds of feelings.²⁰⁰⁶Pleasant feeling, painful feeling, and feeling that is neither painful nor pleasant. When a bhikkhu is completely disenchanted with these three things … in this very life he makes an end of suffering.

210“When it was said: ‘A question about three, a concise statement about three, an explanation of three,’ it is with reference to this that this was said.

211(4) “When it was said: ‘A question about four, a concise statement about four, an explanation of four,’ with reference to what was this said? [52] When a bhikkhu is completely disenchanted with four things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What four things? The four kinds of nutriment.²⁰⁰⁷Edible food, contact, mental volition, and consciousness. These are called nutriment (āhāra) in the sense that they sustain the continuity of existence. When a bhikkhu is completely disenchanted with these four things … in this very life he makes an end of suffering.

212“When it was said: ‘A question about four, a concise statement about four, an explanation of four,’ it is with reference to this that this was said.

213(5) “When it was said: ‘A question about five, a concise statement about five, an explanation of five,’ with reference to what was this said? When a bhikkhu is completely disenchanted with five things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What five things? The five aggregates subject to clinging. When a bhikkhu is completely disenchanted with these five things … in this very life he makes an end of suffering.

214“When it was said: ‘A question about five, a concise statement about five, an explanation of five,’ it is with reference to this that this was said.

215(6) “When it was said: ‘A question about six, a concise statement about six, an explanation of six,’ with reference to what was this said? When a bhikkhu is completely disenchanted with six things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What six things? The six internal sense bases. When a bhikkhu is completely disenchanted with these six things … in this very life he makes an end of suffering. [53]

216“When it was said: ‘A question about six, a concise statement about six, an explanation of six,’ it is with reference to this that this was said.

217(7) “When it was said: ‘A question about seven, a concise statement about seven, an explanation of seven,’ with reference to what was this said? When a bhikkhu is completely disenchanted with seven things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What seven things? The seven stations for consciousness.²⁰⁰⁸See 7:44. When a bhikkhu is completely disenchanted with these seven things … in this very life he makes an end of suffering.

218“When it was said: ‘A question about seven, a concise statement about seven, an explanation of seven,’ it is with reference to this that this was said.

219(8) “When it was said: ‘A question about eight, a concise statement about eight, an explanation of eight,’ with reference to what was this said? When a bhikkhu is completely disenchanted with eight things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What eight things? The eight worldly conditions.²⁰⁰⁹See 8:6. When a bhikkhu is completely disenchanted with these eight things … in this very life he makes an end of suffering.

220“When it was said: ‘A question about eight, a concise statement about eight, an explanation of eight,’ it is with reference to this that this was said.

221(9) “When it was said: ‘A question about nine, a concise statement about nine, an explanation of nine,’ with reference to what was this said? When a bhikkhu is completely disenchanted with nine things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What nine things? The nine abodes of beings.²⁰¹⁰See 9:24. [54] When a bhikkhu is completely disenchanted with these nine things … in this very life he makes an end of suffering.

222“When it was said: ‘A question about nine, a concise statement about nine, an explanation of nine,’ it is with reference to this that this was said.

223(10) “When it was said: ‘A question about ten, a concise statement about ten, an explanation of ten,’ with reference to what was this said? When a bhikkhu is completely disenchanted with ten things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What ten things? The ten unwholesome courses of kamma.²⁰¹¹I follow Be and Ee dasasu akusalesu kammapathesu, as against Ce dasasu akusalesu dhammesu. Ce has dasasu kusalesu kammapathesu at 10:28 §10. When a bhikkhu is completely disenchanted with these ten things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering.

224“When it was said: ‘A question about ten, a concise statement about ten, an explanation of ten,’ it is with reference to this that this was said.”

28 (8) Great Questions (2)

225On one occasion the Blessed One was dwelling at Kajaṅgalā in the Bamboo Grove. Then a number of lay followers from Kajaṅgalā approached the bhikkhunī from Kajaṅgalā,²⁰¹²Kajaṅgalikā bhikkhunī. It is hard to determine whether this is a proper name or a designation by way of her place of origin. If, however, it were a proper name the text would probably have read Kajaṅgalikā nāma bhikkhunī. paid homage to her, sat down to one side, and said to her:

226“Noble lady, this was said by the Blessed One in ‘The Great Questions’: ‘A question about one, a concise statement about one, an explanation of one. A question about two, a concise statement about two, an explanation of two. A question about three, a concise statement about three, an explanation of three. [55] A question about four, a concise statement about four, an explanation of four. A question about five, a concise statement about five, an explanation of five. A question about six, a concise statement about six, an explanation of six. A question about seven, a concise statement about seven, an explanation of seven. A question about eight, a concise statement about eight, an explanation of eight. A question about nine, a concise statement about nine, an explanation of nine. A question about ten, a concise statement about ten, an explanation of ten.’ How, noble lady, is the meaning of this statement that the Blessed One spoke in brief to be seen in detail?”

227“Friends, I have not heard and learned this in the presence of the Blessed One, nor have I heard and learned this in the presence of esteemed bhikkhus. However, listen and attend closely as I explain what it seems to mean to me.”

228“Yes, noble lady,” those lay followers of Kajaṅgalā replied. The bhikkhunī of Kajaṅgalā said this:

229(1) “When it was said by the Blessed One: ‘A question about one, a concise statement about one, an explanation of one,’ with reference to what was this said? When a bhikkhu is completely disenchanted with one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering. What one thing? All beings exist through nutriment. When a bhikkhu is completely disenchanted with this one thing, completely dispassionate toward it, completely liberated from it, completely sees its delimitations, and completely breaks through its meaning, in this very life he makes an end of suffering.

230“When it was said by the Blessed One: ‘A question about one, a concise statement about one, an explanation of one,’ it is with reference to this that this was said. [56]

231(2) “When it was said by the Blessed One: ‘A question about two, a concise statement about two, an explanation of two,’ with reference to what was this said? When a bhikkhu is completely disenchanted with two things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What two things? Name and form….

232(3) … “What three things? The three kinds of feelings. When a bhikkhu is completely disenchanted with these three things … in this very life he makes an end of suffering.

233“When it was said by the Blessed One: ‘A question about three, a concise statement about three, an explanation of three,’ it is with reference to this that this was said.

234(4) “When it was said by the Blessed One: ‘A question about four, a concise statement about four, an explanation of four,’ with reference to what was this said? When a bhikkhu has a mind completely well developed in four things, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering.²⁰¹³When she speaks about the four establishments of mindfulness—and below about the five faculties, the six elements of escape, the noble eightfold path, and the ten wholesome deeds—the formulation changes. Instead of saying, “is completely disenchanted with … completely dispassionate toward them, completely liberated from them” (sammā nibbindamāno sammā virajjamāno sammā vimuccamāno), she says: “has a mind completely well developed in” (sammā subhāvitacitto). What four things? The four establishments of mindfulness. When a bhikkhu has a mind completely well developed in these four things … in this very life he makes an end of suffering.

235“When it was said by the Blessed One: ‘A question about four, a concise statement about four, an explanation of four,’ it is with reference to this that this was said.

236(5)–(8) “When it was said by the Blessed One: ‘A question about five, a concise statement about five, an explanation of five,’ with reference to what was this said? When a bhikkhu has a mind completely well developed in five things, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What five things? The five faculties.²⁰¹⁴The Pāli editions abridge the text thus. … What six things? [57] The six elements of escape.²⁰¹⁵See 6:13. … What seven things? The seven factors of enlightenment…. What eight things? The noble eightfold path. When a bhikkhu has a mind completely well developed in these eight things … in this very life he makes an end of suffering.

237“When it was said by the Blessed One: ‘A question about eight, a concise statement about eight, an explanation of eight,’ it is with reference to this that this was said.

238(9) “When it was said by the Blessed One: ‘A question about nine, a concise statement about nine, an explanation of nine,’ with reference to what was this said? When a bhikkhu is completely disenchanted with nine things, completely dispassionate toward them, completely liberated from them, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What nine things? The nine abodes of beings. When a bhikkhu is completely disenchanted with these nine things … in this very life he makes an end of suffering.

239“When it was said by the Blessed One: ‘A question about nine, a concise statement about nine, an explanation of nine,’ it is with reference to this that this was said.

240(10) “When it was said by the Blessed One: ‘A question about ten, a concise statement about ten, an explanation of ten,’ with reference to what was this said? When a bhikkhu has a mind completely well developed in ten things, completely sees their delimitations, and completely breaks through their meaning, in this very life he makes an end of suffering. What ten things? The ten wholesome courses of kamma. [58] When a bhikkhu has a mind completely well developed in these ten things … in this very life he makes an end of suffering.

241“When it was said by the Blessed One: ‘A question about ten, a concise statement about ten, an explanation of ten,’ it is with reference to this that this was said.

242“Thus, friends, when it was said by the Blessed One in ‘The Great Questions’: ‘A question about one, a concise statement about one, an explanation of one…. A question about ten, a concise statement about ten, an explanation of ten,’ it is in such a way that I understand in detail the meaning of this statement that the Blessed One spoke in brief. But if you wish, approach the Blessed One and ask him about this matter. As the Blessed One answers you, so should you retain it in mind.”

243Saying, “Yes, noble lady,” those lay followers of Kajaṅgalā delighted and rejoiced in the statement of the bhikkhunī of Kajaṅgalā. Then they rose from their seats, paid homage to her, circumambulated her keeping the right side toward her, and approached the Blessed One. They paid homage to the Blessed One, sat down to one side, and reported to the Blessed One their entire discussion with the bhikkhunī of Kajaṅgalā. [The Blessed One said:]

244“Good, good, householders! The bhikkhunī of Kajaṅgalā is wise, of great wisdom. If you had approached me and asked me about this matter, I [59] would have answered exactly as the bhikkhunī of Kajaṅgalā has answered. That is its meaning, and it is in this way that you should retain it in mind.”

29 (9) Kosala (1)

245(1) “Bhikkhus, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala ranks as the foremost. But even for King Pasenadi there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

246(2) “Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousandfold world system extends.²⁰¹⁶This cosmology is also at 3:80. In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, and a thousand four great oceans; a thousand four great kings, a thousand [heavens ruled by] the four great kings, a thousand Tāvatiṃsa [heavens], a thousand Yāma [heavens], a thousand Tusita [heavens], a thousand [heavens] of devas who delight in creation, a thousand [heavens] of devas who control what is created by others, a thousand brahmā worlds. As far, bhikkhus, as this thousandfold world system extends, Mahābrahmā [60] there ranks as the foremost. But even for Mahābrahmā there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

247(3) “There comes a time, bhikkhus, when this world dissolves. When the world is dissolving, beings for the most part migrate to the devas of streaming radiance.²⁰¹⁷Yebhuyyena sattā ābhassarasaṃvattanikā bhavanti. This seems to mean that they are reborn among the ābhassara devas, the highest plane corresponding to the second jhāna. It remains while all the lower planes of existence undergo dissolution. There they exist mind-made, feeding on rapture, self-luminous, moving through the skies, living in glory, and they remain thus for a very long time. When the world is dissolving, the devas of streaming radiance rank as the foremost. But even for these devas there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

248(4) “Bhikkhus, there are these ten kasiṇa bases.²⁰¹⁸As above at 10:25. What ten? One person perceives the earth kasiṇa above, below, across, undivided, measureless. One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, measureless. These are the ten kasiṇa bases. Of these ten kasiṇa bases, this is the foremost, namely, when one perceives the consciousness kasiṇa above, below, across, undivided, measureless. There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is alteration; there is change. Seeing this thus, [61] bhikkhus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

249(5) “Bhikkhus, there are these eight bases of overcoming.²⁰¹⁹As at 8:65. What eight?

250(i) “One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the first basis of overcoming.

251(ii) “One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the second basis of overcoming.

252(iii) “One not percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the third basis of overcoming.

253(iv) “One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fourth basis of overcoming.

254(v) “One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Just as the flax flower is blue, blue in color, with a blue hue, with a blue tint, or just as Bārāṇasī cloth, smoothened on both sides, might be blue, blue in color, with a blue hue, with a blue tint, so too, one not percipient of forms internally sees forms externally, blue ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the fifth basis of overcoming.

255(vi) “One not percipient of forms internally sees forms externally, yellow ones, with a yellow hue, with a yellow tint. Just as the kaṇikāra flower is yellow, yellow in color, with a yellow hue, with a yellow tint, or just as Bārāṇasī cloth, [62] smoothened on both sides, might be yellow, yellow in color, with a yellow hue, with a yellow tint, so too, one not percipient of forms internally sees forms externally, yellow ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the sixth basis of overcoming.

256(vii) “One not percipient of forms internally sees forms externally, red ones, with a red hue, with a red tint. Just as the bandhujīvaka flower is red, red in color, with a red hue, with a red tint, or just as Bārāṇasī cloth, smoothened on both sides, might be red, red in color with a red hue, with a red tint, so too, one not percipient of forms internally sees forms externally, red ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the seventh basis of overcoming.

257(viii) “One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Just as the morning star is white, white in color, with a white hue, with a white tint, or just as Bārāṇasī cloth, smoothened on both sides, might be white, white in color, with a white hue, with a white tint, so too, one not percipient of forms internally sees forms externally, white ones…. Having overcome them, he is percipient thus: ‘I know, I see.’ This is the eighth basis of overcoming.

258“These are the eight bases of overcoming. Of these eight bases of overcoming, this is the foremost, namely, that one not percipient of forms internally sees forms externally, white ones, white in color with a white hue, with a white tint, and having overcome them, he is percipient thus: ‘I know, I see.’ There are beings who are percipient in such a way. But even for beings who are percipient in such a way there is [63] alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

259(6) “Bhikkhus, there are these four modes of practice.²⁰²⁰As at 4:161–62. What four? Practice that is painful with sluggish direct knowledge; practice that is painful with quick direct knowledge; practice that is pleasant with sluggish direct knowledge; and practice that is pleasant with quick direct knowledge. These are the four modes of practice. Of these four modes of practice, this is the foremost, namely, practice that is pleasant with quick direct knowledge. There are beings who practice in such a way. But even for beings who practice in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

260(7) “Bhikkhus, there are these four modes of perception. What four? One person perceives what is limited; another perceives what is exalted; another perceives what is measureless; and still another, [perceiving] ‘There is nothing,’ perceives the base of nothingness.²⁰²¹Mp does not comment, but I assume these four perceptions are sense-sphere perception, perception in the four jhānas, perception in the first two formless attainments, and perception in the base of nothingness. These are the four modes of perception. Of these four modes of perception, this is the foremost, namely, when, [perceiving] ‘There is nothing,’ one perceives the base of nothingness. There are beings who perceive in such a way. But even for beings who perceive in such a way there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

261(8) “Bhikkhus, of the speculative views held by outsiders, this is the foremost, namely: ‘I might not be and it might not be mine; I shall not be, [and] it will not be mine.’²⁰²²See pp. 1780–82, note 1532. For it can be expected that one who holds such a view will not be unrepelled by existence [64] and will not be repelled by the cessation of existence.²⁰²³Yā cāyaṃ bhave appaṭikulyatā, sā c’assa na bhavissati, yā cāyaṃ bhavanirodhe pāṭikulyatā, sā c’assa na bhavissati. The point, it seems, is that because annihilationism arises from aversion toward continued personal existence, the annihilationist welcomes the cessation of existence, though from the Buddha’s perspective annihilationism goes too far by misinterpreting such cessation as the annihilation of a real self or existent person. See It §49, 43–44. There are beings who hold such a view. But even for beings who hold such a view there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

262(9) “Bhikkhus, there are some ascetics and brahmins who proclaim supreme purification.²⁰²⁴Paramatthavisuddhim paññāpenti. Mp: “This is a designation for the base of neither-perception-nor-non-perception. For the base of nothingness is highest as the foundation for insight, but the base of neither-perception-nor-non-perception is highest in terms of long lifespan.” Of those who proclaim supreme purification, this is the foremost, namely, by completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. They teach their Dhamma for the direct knowledge and realization of this. There are beings who assert thus. But even for those who assert thus, there is alteration; there is change. Seeing this thus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior.

263(10) “Bhikkhus, there are some ascetics and brahmins who proclaim supreme nibbāna in this very life.²⁰²⁵Paramadiṭṭhadhammaṃ nibbānaṃ paññāpenti. See DN 1.3.19–25, I 36–38, where five views of “supreme nibbāna in this very life” are examined. These hold that supreme nibbāna is the unrestrained enjoyment of the five kinds of sensual pleasure or each of the four jhānas (taken individually). The Buddha opposes these here with the assertion that supreme nibbāna is attained by fully understanding the six sense bases for contact. The same is said at DN 1.3.71, I 45,_17–20. Of those who proclaim supreme nibbāna in this very life, this is the foremost, namely, emancipation through non-clinging after one has seen as they really are the origin and passing away, the gratification, danger, and escape in regard to the six bases for contact.

264“Bhikkhus, though I assert and declare [my teaching] in such a way, some ascetics and brahmins untruthfully, baselessly, falsely, and wrongly misrepresent me, [by saying]: ‘The ascetic Gotama does not proclaim the full understanding of sensual pleasures, the full understanding of forms, or the full understanding of feelings.’ [65] But, bhikkhus, I do proclaim the full understanding of sensual pleasures, the full understanding of forms, and the full understanding of feelings. In this very life, hungerless, quenched, and cooled, I proclaim final nibbāna through non-clinging.”²⁰²⁶Mp glosses “full understanding” (pariññā) here with overcoming (samatikkama). The full understanding (or overcoming) of sensual pleasures occurs by the first jhāna; the full understanding of form, by the formless meditative attainments; and the full understanding of feelings, by the attainment of nibbāna, where all feeling has been stilled.

30 (10) Kosala (2)

265On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion King Pasenadi of Kosala had returned from the war front, victorious in battle, his purpose having been achieved.²⁰²⁷Mp explains the historical background: When King Kosala the Great (Pasenadi’s father) presented his daughter in marriage to Bimbisāra (the king of Magadha), he gave her the village of Kāsi (between the two kingdoms) as a wedding gift. Years later, after Ajātasattu killed his father Bimbisāra, his mother died of grief. Pasenadi decided: “Since Ajātasattu killed his parents, the village belongs to my father.” Ajātasattu, too, thought: “It belongs to my mother.” The two, uncle and nephew, fought a war over Kāsi. Pasenadi was twice defeated by Ajātasattu and had to flee the battle, but on the third occasion he captured Ajātasattu. This was the purpose of which it is said “his purpose having been achieved” (laddhādhippāyo). Then King Pasenadi of Kosala set out for the park. He went by carriage as far as the ground was suitable for a carriage, and then he dismounted from his carriage and entered the park on foot. Now on that occasion a number of bhikkhus were walking back and forth in the open air. Then King Pasenadi of Kosala approached those bhikkhus and asked them:

266“Bhante, where is the Blessed One, the Arahant, the Perfectly Enlightened One now dwelling? For I wish to see the Blessed One, the Arahant, the Perfectly Enlightened One.”

267“Great king, that is his dwelling with the closed door. Approach it quietly. Without hurrying, enter the porch, clear your throat, and tap on the bolt. The Blessed One will open the door for you.”

268Then, King Pasenadi of Kosala went quietly up to the dwelling with the closed door. Without hurrying, he entered the porch, cleared his throat, and tapped on the bolt. The Blessed One opened the door.

269Then King Pasenadi of Kosala entered the dwelling, prostrated himself with his head at the Blessed One’s feet, and covered the Blessed One’s feet with kisses and caressed them with his hands, pronouncing his name: “Bhante, I am King Pasenadi of Kosala! Bhante, I am King [66] Pasenadi of Kosala!”²⁰²⁸At MN II 120,_1–4 King Pasenadi makes a similar demonstration of reverence for the Buddha and gives ten reasons for showing the Buddha such supreme honor and love. However, the individual items there differ from these.

270“But, great king, what reasons do you have for showing such supreme honor to this body and displaying such an offering of loving-kindness?”

271“Bhante, it is out of my gratitude and thankfulness that I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

272(1) “For, Bhante, the Blessed One is practicing for the welfare of many people, for the happiness of many people; he has established many people in the noble method, that is, in the way of the good Dhamma, in the way of the wholesome Dhamma.²⁰²⁹Bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. Mp glosses “in the noble method” as “in the path along with insight” (sahavipassanake magge). I follow PED in taking patiṭṭhāpitā to be an agent noun in the nominative singular. This is one reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

273(2) “Again, Bhante, the Blessed One is virtuous, of mature behavior, of noble behavior, of wholesome behavior, possessing wholesome behavior. This is another reason I show such supreme honor toward the Blessed One….

(3) “Again, Bhante, for a long time the Blessed One has been a forest-dweller who resorts to remote lodgings in forests and jungle groves. Since that is [67] so, this is another reason I show such supreme honor toward the Blessed One….

274(4) “Again, Bhante, the Blessed One is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. This is another reason I show such supreme honor toward the Blessed One….

275(5) “Again, Bhante, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. This is another reason I show such supreme honor toward the Blessed One….

276(6) “Again, Bhante, the Blessed One gets to hear at will, without trouble or difficulty, talk concerned with the austere life that leads to the elimination [of defilements], that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. This is another reason I show such supreme honor toward the Blessed One….

277(7) “Again, Bhante, the Blessed One gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. [68] This is another reason I show such supreme honor toward the Blessed One….

278(8) “Again, Bhante, the Blessed One recollects his manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

279(9) “Again, Bhante, with the divine eye, which is purified and surpasses the human, the Blessed One sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, [69] held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. Since that is so, this is another reason I show such supreme honor toward the Blessed One….

280(10) “Again, Bhante, with the destruction of the taints, the Blessed One has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Since that is so, this is another reason I show such supreme honor toward the Blessed One and display such an offering of loving-kindness to him.

281“And now, Bhante, we must be going. We are busy and have much to do.”

282“You may go, great king, at your own convenience.”

283Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. [70]

IV. UPĀLI

31 (1) Upāli

284Then the Venerable Upāli approached the Blessed One, paid homage to him, sat down to one side, and said to him:

285“Bhante, on how many grounds has the Tathāgata prescribed the training rules²⁰³⁰Though sikkhāpadaṃ is singular, I understand the statement here to refer to the whole corpus of training rules and I thus translate in the plural. In the Vinaya Piṭaka, this statement occurs in connection with the laying down of the first pārājika and the singular is therefore appropriate; see Vin III 21,15–23. for his disciples and recited the Pātimokkha?”

286“It is, Upāli, on ten grounds that the Tathāgata has prescribed the training rules for his disciples and recited the Pātimokkha. What ten? (1) For the well-being of the Saṅgha; (2) for the ease of the Saṅgha; (3) for keeping recalcitrant persons in check; (4) so that well-behaved bhikkhus can dwell at ease; (5) for the restraint of taints pertaining to this present life; (6) for the dispelling of taints pertaining to future lives; (7) so that those without confidence might gain confidence; and (8) for increasing [the confidence] of those with confidence; (9) for the continuation of the good Dhamma; and (10) for promoting discipline.

287“It is on these ten grounds that the Tathāgata has prescribed the training rules for his disciples and recited the Pātimokkha.”

32 (2) Suspending²⁰³¹Ee mistakenly joins this sutta to the previous one, thus reducing the count by one. At Vin II 240–47 “suspending the Pātimokkha” (pātimokkhaṭṭhapana) refers to canceling an individual’s right to participate in the Pātimokkha recitation on the uposatha. It seems to me that in the present sutta “suspending the Pātimokkha” includes both canceling the Pātimokkha recitation for a particular monk and delaying the recitation of the Pātimokkha until an obstructive condition has been removed. See Ṭhānissaro 2007b: 270–71, for a discussion of the former set of conditions under which the Pātimokkha recitation is canceled.

288“Bhante, how many reasons are there for suspending the Pātimokkha?”

289“There are, Upāli, ten reasons for suspending the Pātimokkha. What ten? (1) One who has committed a pārājika is sitting in that assembly; (2) a discussion about one who has committed a pārājika is underway;²⁰³²Pārājikakathā vippakatā hoti. Mp: “Such talk as this, ‘Did such a person commit a pārājika or not?’ has been started and has not been concluded (‘asukapuggalo pārājikaṃ āpanno nu kho no’ ti evaṃ kathā ārabhitvā aniṭṭhāpitā hoti) .” Note that this passage supports the translation of the stock question that the Buddha asks the monks when they are in conversation—kā ca pana vo antarākathā vippakatā?—as: “What was your conversation that was underway?” The common alternatives—”What was your conversation that was interrupted?” and “What was your conversation that has been concluded?”—do not work in this context, and in any case are contradicted by the commentaries, which consistently gloss vippakatā as meaning “not brought to a conclusion, not completed” (apariniṭṭhitā sikhaṃ appattā at Sv I 49,27–28, Ps II 169,15–16; pariyantaṃ na gatā at Ps III 226,1–4; apariyositā at Ud-a 104,26–30). (3) one not fully ordained is sitting in that assembly; [71] (4) a discussion about one not fully ordained is underway; (5) one who has given up the training is sitting in that assembly; (6) a discussion about one who has given up the training is underway; (7) a eunuch is sitting in that assembly;²⁰³³The word paṇḍaka has a wider meaning than “eunuch” as usually understood. Sp V 1016,1–9 describes five types of paṇḍakas. Of these, the two most relevant here are the castrated male (opakkamikapaṇḍaka) and the person born sexually indeterminate (napuṃsakapaṇḍaka). A parallel of this distinction can be found in Matthew 19:12 (English Standard Version): “For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven.” The first correspond to the napuṃsakas, the second to the opakkamikas, and the third perhaps to those who choose celibacy (or castrate themselves) for religious reasons. (8) a discussion about a eunuch is underway; (9) a seducer of a bhikkhunī is sitting in that assembly;²⁰³⁴The implications of bhikkhunidūsaka are not spelled out in the canonical texts themselves. However, the Vinayavinicchaya-ṭīkā I 121 (VRI ed.; Be §322) defines the term in a way that applies to a bhikkhu who has had sexual intercourse of any kind with a bhikkhunī: “One is said to be a bhikkhunidūsaka when one has defiled a bhikkhunī in good standing by having sexual relations with her” (dūsako ti pakatattāya bhikkhuniyā methunaṃ paṭisevitvā tassā dūsitattā bhikkhuniṃ dūsetīti ‘‘bhikkhunidūsako’’ti vutto ca). Thus the term does not necessarily imply rape and “seducer of a bhikkhunī” should be a fit rendering. (10) a discussion about a seducer of a bhikkhunī is underway. These are the ten reasons for suspending the Pātimokkha.”

33 (3) Adjudication

290“Bhante, how many qualities should a bhikkhu possess to be agreed upon to adjudicate [in a disciplinary issue]?”²⁰³⁵Ubbāhikā. DOP defines as “the reference (of a dispute) to a committee of selected bhikkhus.” Mp: “Adjudication means picking out, selecting from the Saṅgha to settle a disciplinary issue that has arisen” (sampatta-adhikaraṇaṃ vūpasametuṃ saṅghato ubbāhitvā uddharitvā gahaṇatthāya). The procedure is described in detail at Vin II 95,₂₅–97,₁₆.

291“A bhikkhu who possesses ten qualities, Upāli, may be agreed upon to adjudicate [in a disciplinary issue]. What ten? (1) Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. (2) He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. (3) Both Pātimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (4) He is firm in the discipline, immovable. (5) He is able to convince those on both sides of the issue, to describe matters to them, to persuade them, to demonstrate to them, and to placate them. (6) He is skilled in the origination and [72] settlement of disciplinary issues. (7) He knows what a disciplinary issue is.²⁰³⁶Mp: “The four kinds of disciplinary issues.” The four are a dispute, an accusation, an offense, and proceedings (vivādādhikaraṇa, anuvādādhikaraṇa, āpattādhikaraṇa, kiccādhikaraṇa). See MN 104.12–20, II 247–50. (8) He knows the origin of a disciplinary issue. (9) He knows the cessation of a disciplinary issue. (10) He knows the way leading to the cessation of a disciplinary issue.²⁰³⁷Mp defines this as the seven ways of settling disciplinary issues (satta adhikaraṇasamathā). A bhikkhu who possesses these ten qualities may be agreed upon to adjudicate [in a disciplinary issue].”

34 (4) Full Ordination

292“Bhante, how many qualities should a bhikkhu possess to give full ordination?”

293“A bhikkhu who possesses ten qualities, Upāli, may give full ordination. What ten? (1) Here, a bhikkhu is virtuous … he trains in them. (2) He has learned much … and penetrated well by view. (3) Both Pātimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (4) He is able to look after a patient or to get someone else to look after him. (5) He is able to eliminate one’s dissatisfaction or to get someone else to eliminate it. (6) He is able to use the Dhamma to dispel regrets that might arise [in his pupils]. (7) He is able to dissuade them, by way of the Dhamma, from erroneous views that have arisen. (8) He is able to encourage them in the higher virtuous behavior. (9) He is able to encourage them in the higher mind. (10) He is able to encourage them in the higher wisdom. A bhikkhu who possesses these ten qualities may give full ordination.” [73]

35 (5) Dependence

294“Bhante, how many qualities should a bhikkhu possess to give dependence?”

295“A bhikkhu who possesses ten qualities, Upāli, may give dependence. What ten?” …

296[The same ten qualities as in the preceding sutta.]

297“A bhikkhu who possesses these ten qualities may give dependence.”

36 (6) Novice²⁰³⁸Ee merges this sutta with the preceding one, so that from this point on my numbering exceeds Ee’s by two.

298“Bhante, how many qualities should a bhikkhu possess to be attended upon by a novice?”

299“A bhikkhu who possesses ten qualities, Upāli, may be attended upon by a novice. What ten?” …

300[The same ten qualities as in 10:34.]

301“A bhikkhu who possesses these ten qualities may be attended upon by a novice.”

37 (7) Schism (1)

302“Bhante, it is said: ‘Schism in the Saṅgha, schism in the Saṅgha.’ How, Bhante, is there schism in the Saṅgha?”

303“Here, Upāli, (1) bhikkhus explain non-Dhamma as Dhamma, (2) and Dhamma as non-Dhamma. (3) They explain non-discipline as discipline, [74] and (4) discipline as non-discipline. (5) They explain what has not been stated and uttered by the Tathāgata as having been stated and uttered by him, and (6) what has been stated and uttered by the Tathāgata as not having been stated and uttered by him. (7) They explain what has not been practiced by the Tathāgata as having been practiced by him, and (8) what has been practiced by the Tathāgata as not having been practiced by him. (9) They explain what has not been prescribed by the Tathāgata as having been prescribed by him, and (10) what has been prescribed by the Tathāgata as not having been prescribed by him. On these ten grounds they withdraw and go apart. They perform legal acts separately and recite the Pātimokkha separately. It is in this way, Upāli, that there is schism in the Saṅgha.”

38 (8) Schism (2)

304“Bhante, it is said: ‘Concord in the Saṅgha, concord in the Saṅgha.’ How is there concord in the Saṅgha?”

305“Here, Upāli, (1) bhikkhus explain non-Dhamma as non-Dhamma, and (2) Dhamma as Dhamma. (3) They explain non-discipline as non-discipline, and (4) discipline as discipline. (5) They explain what has not been stated and uttered by the Tathāgata as not having been stated and uttered by him, and (6) what has been stated and uttered by the Tathāgata as having been stated and uttered by him. (7) They explain what has not been practiced by the Tathāgata as not having been practiced by him, and (8) what has been practiced by the Tathāgata as having been practiced by him. (9) They explain what has not been prescribed by the Tathāgata as not having been prescribed by him, and (10) what has been prescribed by the Tathāgata as having been prescribed by him. On these ten grounds, they do not withdraw and go apart. They do not perform legal acts separately or recite the Pātimokkha separately. It is in this way, Upāli, that there is concord in the Saṅgha.” [75]

39 (9) Ānanda (1)

306Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

307“Bhante, it is said: ‘Schism in the Saṅgha, schism in the Saṅgha.’ How is there schism in the Saṅgha?”

308“Here, Ānanda, (1) bhikkhus explain non-Dhamma as Dhamma … [as in 10:37] … and (10) what has been prescribed by the Tathāgata as not having been prescribed by him. On these ten grounds they withdraw and go apart. They perform legal acts separately and recite the Pātimokkha separately. It is in this way, Ānanda, that there is schism in the Saṅgha.”²⁰³⁹Ee treats this as the end of the sutta and the next sentence as the beginning of a separate sutta, which it numbers 38. Thus Ee’s numbering of the suttas catches up on one of the two suttas by which it fell behind earlier. “But, Bhante, when one causes schism in a harmonious Saṅgha, what does one generate?”

309“One generates evil lasting for an eon, Ānanda.”²⁰⁴⁰Kappaṭṭhiyaṃ kibbisaṃ pasavati. Mp glosses kibbisaṃ with pāpaṃ and says that the question concerns the cause for dwelling in hell for āyukappa, the “life eon.” Such an account of the word kappa is not found in the Nikāyas and seems to be a commentarial innovation. See AN8, note 1786.

310“But, Bhante, what is that evil lasting for an eon?”

311“One is tormented in hell for an eon, Ānanda.” [76]

312One who causes schism in the Saṅgha is bound for misery,

313bound for hell, to abide there for an eon.

314Delighting in factions, established in non-Dhamma,

315he falls away from security from bondage.

316Having caused schism in a harmonious Saṅgha,

317he is tormented in hell for an eon.

40 (10) Ānanda (2)

318“Bhante, it is said: ‘Concord in the Saṅgha, concord in the Saṅgha.’ How is there concord in the Saṅgha?”

319“Here, Ānanda, (1) bhikkhus explain non-Dhamma as non-Dhamma … [as in 10:38] … and (10) what has been prescribed by the Tathāgata as having been prescribed by him. On these ten grounds they do not withdraw and go apart. They do not perform legal acts separately or recite the Pātimokkha separately. It is in this way, Ānanda, that there is concord in the Saṅgha.”²⁰⁴¹As above, Ee treats this as the end of the sutta and the next sentence as the beginning of a separate sutta, which it numbers 40. Thus Ee’s numbering now matches that of the other editions.

320“But, Bhante, when one reconciles a divided Saṅgha, what does one generate?”

321“One generates divine merit, Ānanda.”

322“But, Bhante, what is divine merit?”

323“One rejoices in heaven for an eon, Ānanda.” [77]

324Pleasant is concord in the Saṅgha,
and the mutual help²⁰⁴²I add the word “mutual” on the basis of Mp’s gloss: aññamaññassa saṅgahānuggaho. of those who live in concord.
Delighting in concord, established in Dhamma,
one does not fall away from security from bondage.
Having brought concord to the Saṅgha,
one rejoices in heaven for an eon.

V. INSULTS

41 (1) Disputes

325Then the Venerable Upāli approached the Blessed One, paid homage to him, sat down to one side, and said to him:

326“Bhante, why is it that arguments, quarrels, contention, and disputes arise in the Saṅgha and bhikkhus do not dwell at ease?”

327“Here, Upāli, (1) bhikkhus explain non-Dhamma as Dhamma … [as in 10:37] … [78] … and (10) what has been prescribed by the Tathāgata as not having been prescribed by him. This, Upāli, is why arguments, quarrels, contention, and disputes arise in the Saṅgha and bhikkhus do not dwell at ease.”

42 (2) Roots (1)

328“Bhante, how many roots of disputes are there?”

329“There are, Upāli, ten roots of disputes. What ten? Here, (1) bhikkhus explain non-Dhamma as Dhamma … [as in 10:37] … and (10) what has been prescribed by the Tathāgata as not having been prescribed by him. These, Upāli, are the ten roots of disputes.”

43 (3) Roots (2)

330“Bhante, how many roots of disputes are there?”

331“There are, Upāli, ten roots of disputes. What ten? Here, (1) bhikkhus explain what is no offense as an offense, and (2) what is an offense as no offense. (3) They explain a light offense as a grave offense, and (4) a grave offense as a light offense. (5) They explain a coarse offense as not a coarse offense, and (6) an offense that is not coarse as a coarse offense. (7) They explain a remediable offense as an irremediable offense, and (8) an irremediable offense as a remediable offense. [79] (9) They explain an offense with redress as an offense without redress, and (10) an offense without redress as an offense with redress.²⁰⁴³For explanations of these terms, see AN1, note 66. These, Upāli, are the ten roots of disputes.”

44 (4) Kusinārā

332On one occasion the Blessed One was dwelling at Kusinārā, in the forest thicket of oblations. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

333“Venerable sir!” those bhikkhus replied. The Blessed One said this:

334“Bhikkhus, a bhikkhu who wishes to reprove another person should examine himself with respect to five things and establish five things in himself before he reproves the other person.²⁰⁴⁴This sutta combines two fivefold sets and can thus be considered a composite ten. With respect to what five things should he examine himself?

335(1) “Bhikkhus, a bhikkhu who wishes to reprove another should examine himself thus: ‘Is my bodily behavior pure? Do I possess bodily behavior that is pure, flawless, and irreproachable? Does this quality exist in me or not?’ If the bhikkhu’s bodily behavior is not pure, and he does not possess bodily behavior that is pure, flawless, and irreproachable, there will be those who say to him: ‘Please first train yourself bodily.’ There will be those who say this to him.

336(2) “Again, a bhikkhu who wishes to reprove another should examine himself thus: ‘Is my verbal behavior pure? Do I possess verbal behavior that is pure, flawless, and irreproachable? Does this quality exist in me or not?’ If the bhikkhu’s verbal behavior is not pure, and he does not possess verbal behavior that is pure, flawless, and irreproachable, there will be those who say to him: ‘Please first train yourself verbally.’ There will be those who say this to him. [80]

337(3) “Again, a bhikkhu who wishes to reprove another should examine himself thus: ‘Have I established a mind of loving-kindness without resentment toward my fellow monks? Does this quality exist in me or not?’ If the bhikkhu has not established a mind of loving-kindness without resentment toward his fellow monks, there will be those who say to him: ‘Please first establish a mind of loving-kindness toward your fellow monks.’ There will be those who say this to him.

338(4) “Again, a bhikkhu who wishes to reprove another should examine himself thus: ‘Am I learned, and do I retain and preserve what I have learned? Have I learned much of those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life? Have I retained them in mind, recited them verbally, mentally investigated them, and penetrated them well by view? Does this quality exist in me or not?’ If the bhikkhu is not learned … and has not penetrated them well by view, there will be those who say to him: ‘Please first learn the heritage.’ There will be those who say this to him.

339(5) “Again, a bhikkhu who wishes to reprove another should examine himself thus: ‘Have both Pātimokkhas been well transmitted to me in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication? Does there exist in me this quality or not?’ If both Pātimokkhas [81] have not been well transmitted to him in detail … in terms of the rules and their detailed explication, and if, when asked: ‘Where did the Blessed One state this?’ he is unable to reply, there will be those who say to him: ‘Please first learn the discipline.’ There will be those who say this to him.

340“It is with respect to these five things that he should examine himself.

341“And what are the five things that he should establish in himself? [He should consider:] ‘(6) I will speak at a proper time, not at an improper time; (7) I will speak truthfully, not falsely; (8) I will speak gently, not harshly; (9) I will speak in a beneficial way, not in a harmful way; (10) I will speak with a mind of loving-kindness, not while harboring hatred.’ These are the five things that he should establish in himself.

342“Bhikkhus, a bhikkhu who wishes to reprove another person should examine himself with respect to these five things and establish these five things in himself before he reproves the other person.”

45 (5) Entering

343“Bhikkhus, there are these ten dangers in entering the king’s inner palace. What ten?

344(1) “Here, the king is sitting with his queen. The bhikkhu enters, and either the queen smiles when she sees the bhikkhu or the bhikkhu smiles when he sees the queen. The king thinks: ‘Surely, something has gone on between them, or something is about to go on.’ This is the first danger in entering the king’s inner palace.

345(2) “Again, when the king has been busy, engaged with much work, he has had intercourse with one of the women but does not remember this, and because of their relations she has become pregnant. The king thinks: ‘No one [82] else has entered here except the monk. Could this be the monk’s work?’ This is the second danger in entering the king’s inner palace.

346(3) “Again, a gem has been lost in the king’s inner palace. The king thinks: ‘No one else has entered here except the monk. Could this be the monk’s work?’ This is the third danger in entering the king’s inner palace.

347(4) “Again, the secret deliberations of the king’s inner palace have spread to others.²⁰⁴⁵Ce guyhavantā should be corrected to guyhamantā, as in Be and Ee. Here guyhamantā almost certainly means “secret deliberations,” not “secret mantras.” The king thinks: ‘No one else has entered here except the monk. Could this be the monk’s work?’ This is the fourth danger in entering the king’s inner palace.

(5) “Again, in the king’s inner palace a father longs for his son, or a son longs for his father.²⁰⁴⁶Mp glosses pattheti with māretuṃ icchati, “wishes to kill.” I do not see how a desire to kill can be derived from the Pāli and thus prefer to take pattheti in its usual sense, as simply “to wish, to long for.” My guess as to its relevance here is that a man who has fathered a son through one of the concubines wants to see his son, and a concubine’s son who learns that he was sired by a man other than the king wants to meet his real father, and the king suspects the monk of being the go-between. They think: ‘No one else has entered here except the monk. Could this be the monk’s work?’ This is the fifth danger in entering the king’s inner palace.

348(6) “Again, the king promotes someone. Those who are upset by this think: ‘The king has close ties with the monk. Could this be the monk’s work?’ This is the sixth danger in entering the king’s inner palace.

349(7) “Again, the king demotes someone. Those who are upset by this think: ‘The king has close ties with the monk. Could this be the monk’s work?’ This is the seventh danger in entering the king’s inner palace.

350(8) “Again, the king dispatches his army at an improper time. Those who are upset by this think: ‘The king has close ties with the monk. Could this be the monk’s work?’ This is the eighth danger in entering the king’s inner palace.

351(9) “Again, after dispatching his army at a proper time, the king orders it to turn back while en route. Those who are upset by this think: [83] ‘The king has close ties with the monk. Could this be the monk’s work?’ This is the ninth danger in entering the king’s inner palace.

352(10) “Again, in the king’s inner palace there is the trampling of elephants,²⁰⁴⁷Ce and Be read hatthisammaddaṃ; Ee has hatthisammadaṃ in the text, but –sammaddaṃ and –sambādhaṃ as alternative readings. Mp (Be) reads hatthisambādhaṃ, resolved as hatthīhi sambādhaṃ (“crowded with elephants”). Mp (Ce) allows this reading too, though its text seems corrupted. Both editions of Mp recognize the alternative hatthisammaddaṃ. horses, and chariots, as well as tantalizing forms, sounds, odors, tastes, and tactile objects that are not suitable for a monk. This is the tenth danger in entering the king’s inner palace.

353“These, bhikkhus, are the ten dangers in entering the king’s inner palace.”

46 (6) Sakyans

354On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then, on the uposatha day, a number of Sakyan lay followers approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to them:

355“Sakyans, do you observe the uposatha complete in eight factors?”²⁰⁴⁸The eight factors are the eight uposatha precepts, on which see 8:41.

356“Sometimes we do, Bhante, and sometimes we don’t.”

357“It is your misfortune and loss, Sakyans! When life is endangered by sorrow and death, you observe the uposatha complete in eight factors [only] sometimes, and sometimes you don’t. What do you think, Sakyans? Suppose there was a man here who, without doing anything unwholesome, would earn half a kahāpaṇa daily for his work. [84] Would that suffice for calling him a clever and enterprising man?”

358“Yes, Bhante.”

359“What do you think, Sakyans? Suppose there was a man here who, without doing anything unwholesome, would earn a kahāpaṇa daily for his work. Would that suffice for calling him a clever and enterprising man?”

360“Yes, Bhante.”

361“What do you think, Sakyans? Suppose there was a man here who, without doing anything unwholesome, would earn two kahāpaṇas … three … four … five … six … seven … eight … nine … ten … twenty … thirty … forty … fifty kahāpaṇas²⁰⁴⁹Ce and Ee stop at fifty kahāpaṇas, but Be adds a hundred kahāpaṇas. The kahāpaṇa was the major currency unit of the time. daily for his work. Would that suffice for calling him a clever and enterprising man?”

362“Yes, Bhante.”

363“What do you think, Sakyans? If he earns a hundred or a thousand kahāpaṇas day after day, deposits whatever he gains, and has a life span of a hundred years, living a hundred years, would he acquire a great mass of wealth?”

364“Yes, Bhante.”

365“What do you think, Sakyans? On account of his wealth, because of his wealth, by reason of his wealth, could that man experience exclusively happiness for one night or one day, or for half a night or half a day?”

366“No, Bhante. Why not? Because sensual pleasures are impermanent, empty, false, and deceptive.”

367“However, Sakyans, my disciple who dwells heedful, ardent, and resolute for ten years, practicing as I instruct him, might experience exclusively happiness for a hundred years, ten thousand years,²⁰⁵⁰Lit., “a hundred times a hundred years” (satampi vassasatāni). [85] a hundred thousand years, and ten million years.²⁰⁵¹Lit., “a hundred times a hundred thousand years” (satampi vassasatasahassāni). And he might be a once-returner, a non-returner, or surely a stream-enterer.

368“Let alone ten years, Sakyans. My disciple who dwells heedful, ardent, and resolute for nine years … eight years … seven years … six years … five years … four years … three years … two years … one year, practicing as I instruct him, might experience exclusively happiness for a hundred years, ten thousand years, a hundred thousand years, and ten million years. And he might be a once-returner, a non-returner, or surely a stream-enterer.

369“Let alone one year, Sakyans. My disciple who dwells heedful, ardent, and resolute for ten months, practicing as I instruct him, might experience exclusively happiness for a hundred years, ten thousand years, a hundred thousand years, and ten million years. And he might be a once-returner, a non-returner, or surely a stream-enterer.

370“Let alone ten months, Sakyans. My disciple who dwells heedful, ardent, and resolute for nine months … eight months … seven months … six months … five months … four months … three months … two months … one month … half a month, practicing as I instruct him, might experience exclusively happiness for a hundred years, ten thousand years, a hundred thousand years, and ten million years. And he might be a once-returner, a non-returner, or surely a stream-enterer.

371“Let alone half a month, Sakyans. My disciple who dwells heedful, ardent, and resolute for ten nights and days, practicing as I instruct him, might experience exclusively happiness for a hundred years, ten thousand years, a hundred thousand years, and ten million years. And he might be a once-returner, a non-returner, or surely a stream-enterer.

372“Let alone ten nights and days, Sakyans. My disciple who dwells heedful, ardent, and resolute for nine nights and days … eight nights and days … seven nights and days … [86] six nights and days … five nights and days … four nights and days … three nights and days … two nights and days … one night and day, practicing as I instruct him, might experience exclusively happiness for a hundred years, ten thousand years, a hundred thousand years, and ten million years. And he might be a once-returner, a non-returner, or surely a stream-enterer.

373“It is your misfortune and loss, Sakyans! When life is endangered by sorrow and death, you observe the uposatha complete in eight factors [only] sometimes, and sometimes you don’t.”

374“From today on, Bhante, we will observe the uposatha complete in eight factors.”

47 (7) Mahāli

375On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then Mahāli the Licchavi approached the Blessed One, paid homage to him, sat down to one side, and said to him:

376“Bhante, what is the cause and condition for the doing of bad kamma, for the occurrence of bad kamma?”²⁰⁵²Because of the ambivalence of the word kamma (meaning both “a deed” and “the potential for results created by a deed”), the question and the reply might also have been formulated in terms of “a bad deed.” The same holds below in regard to good kamma.

377“Mahāli, (1) greed is a cause and condition for the doing of bad kamma, for the occurrence of bad kamma. (2) Hatred is a cause and condition … (3) Delusion is a cause and condition … (4) Careless attention is a cause [87] and condition … (5) A wrongly directed mind is a cause and condition for the doing of bad kamma, for the occurrence of bad kamma. This is the cause and condition for the doing of bad kamma, for the occurrence of bad kamma.”

378“Bhante, what is the cause and condition for the doing of good kamma, for the occurrence of good kamma?”

379“Mahāli, (6) non-greed is a cause and condition for the doing of good kamma, for the occurrence of good kamma. (7) Non-hatred is a cause and condition … (8) Non-delusion is a cause and condition … (9) Careful attention is a cause and condition … (10) A rightly directed mind is a cause and condition for the doing of good kamma, for the occurrence of good kamma. This is the cause and condition for the doing of good kamma, for the occurrence of good kamma.

380“If, Mahāli, these ten qualities did not exist in the world, unrighteous conduct, conduct contrary to the Dhamma, and righteous conduct, conduct in accordance with the Dhamma, would not be seen. But because these ten qualities exist in the world, unrighteous conduct, conduct contrary to the Dhamma, and righteous conduct, conduct in accordance with the Dhamma, are seen.”

48 (8) Things

381“Bhikkhus, there are these ten things that one who has gone forth should often reflect upon. What ten?

382(1) “One who has gone forth should often reflect: ‘I have entered upon a classless condition.’²⁰⁵³Vevaṇṇiy’amhi ajjhupagato. The four main classes of Indian society in the Buddha’s time were referred to as vaṇṇa, lit., “color,” and thus the privative form, vivaṇṇa, should mean “without class” or “classless.” Vevaṇṇiya is the abstract noun, “classlessness,” implying that those who go forth give up their prior status as brahmin, khattiya, vessa, sudda, or outcast, and become known simply as ascetics following the Sakyan son (see 8:19 §4). By the time of the commentaries the original meaning seems to have been forgotten, and thus Mp takes the word in the sense of “plain” or “without adornment”: “Vevaṇṇiya is twofold: with respect to body and with respect to articles of use. Vevaṇṇiya with respect to body means shaving off the hair and beard. Vevaṇṇiya with respect to articles of use means wearing ochre robes made from stitched-together pieces of cloth; eating food mixed together with water in an iron or clay bowl; sleeping at the foot of a tree, etc., and lying down on mats made of reeds and grass, etc.; sitting on a strip of leather or cloth, etc.; and using fermented cow’s urine, etc., for medicine. When one reflects thus, anger and conceit are abandoned.”

383(2) “One who has gone forth should often reflect: ‘My living is dependent upon others.’²⁰⁵⁴Parapaṭibaddhā me jīvikā. Monastics do not work at salaried jobs to earn money with which to purchase their requisites but receive all their material supports—robes, almsfood, lodgings, and medicines—as offerings from the lay community. One does not make use of the four requisites without having reflected upon them. [88]

(3) “One who has gone forth should often reflect: ‘My deportment should be different.’²⁰⁵⁵Añño me ākappo karaṇīyo. Mp: “Laypeople walk by swelling up their chest, lifting their heads high, in a playful manner, with disorderly steps. But my manner must be different. I must walk with calm sense faculties, with a calm mind, with slow and measured steps, like a cart passing through water or a rough place.”

384(4) “One who has gone forth should often reflect: ‘Do I reproach myself in regard to virtuous behavior?’²⁰⁵⁶Here and in the next reflection the intended sense is conveyed more clearly in English if na is not translated.

385(5) “One who has gone forth should often reflect: ‘Do my wise fellow monks, having investigated, reproach me in regard to virtuous behavior?’

386(6) “One who has gone forth should often reflect: ‘I must be parted and separated from everyone and everything dear and agreeable to me.’²⁰⁵⁷This and the following reflection are in 5:57.

387(7) “One who has gone forth should often reflect: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.’

388(8) “One who has gone forth should often reflect: ‘How am I spending my nights and days?’

389(9) “One who has gone forth should often reflect: ‘Do I take delight in empty huts?’

390(10) “One who has gone forth should often reflect: ‘Have I attained any superhuman distinction in knowledge and vision worthy of the noble ones, so that in my last days, when I am questioned by my fellow monks, I will not be embarrassed?’

391“These, bhikkhus, are the ten things that one who has gone forth should often reflect upon.”

49 (9) Subsisting through the Body

392“Bhikkhus, these ten things subsist through the body. What ten? Cold, heat, hunger, thirst, defecation, urination, bodily restraint, verbal restraint, restraint in one’s livelihood, and the formative activity of existence that leads to renewed existence.²⁰⁵⁸Ponobhavikobhavasaṅkhāro. Mp: “The kamma that creates existence, the active production of renewed existence” (ponobbhaviko ti punabbhavanibbattako, bhavasaṅkhāroti bhavasaṅkharaṇakammaṃ). Presumably this is said to subsist through the body because the body is the instrument for forming and expressing volition. These ten things subsist through the body.”

50 (10) Arguments

393On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, [89] after their meal, on returning from their alms round, a number of bhikkhus assembled in the assembly hall and were sitting together when they took to arguing and quarreling and fell into a dispute, stabbing each other with piercing words.

394Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall, where he sat down on the prepared seat. The Blessed One then addressed the bhikkhus:

395“Bhikkhus, what discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway?”

396“Here, Bhante, after our meal, on returning from our alms round, we assembled in the assembly hall and were sitting together when we took to arguing and quarreling and fell into a dispute, stabbing each other with piercing words.”

397“Bhikkhus, it is not suitable for you clansmen who have gone forth out of faith from the household life into homelessness to take to arguing and quarreling and to fall into a dispute, stabbing each other with piercing words.

398“There are, bhikkhus, these ten principles of cordiality that create affection and respect and conduce to cohesiveness, to non-dispute, to concord, and to unity.²⁰⁵⁹The formula is the same as that at 6:12, though the content is different. The ten principles are the same as the “ten qualities that make for a protector” at 10:18. What ten?

399(1) “Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. Since a bhikkhu is virtuous … this is a principle of cordiality that creates affection and respect and conduces to cohesiveness, to non-dispute, to concord, and to unity.

400(2) “Again, a bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, [90] investigated mentally, and penetrated well by view. Since a bhikkhu has learned much … this is a principle of cordiality that creates affection and respect and conduces … to unity.

401(3) “Again, a bhikkhu has good friends, good companions, good comrades. Since a bhikkhu has good friends … this is a principle of cordiality that creates affection and respect and conduces … to unity.

402(4) “Again, a bhikkhu is easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully. Since a bhikkhu is easy to correct … this is a principle of cordiality that creates affection and respect and conduces … to unity.

403(5) “Again, a bhikkhu is skillful and diligent in attending to the diverse chores that are to be done for his fellow monks; he possesses appropriate investigation there, and he is able to carry out and arrange everything properly. Since a bhikkhu is skillful and diligent … this is a principle of cordiality that creates affection and respect and conduces … to unity.

404(6) “Again, a bhikkhu loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline. Since a bhikkhu loves the Dhamma … this is a principle of cordiality that creates affection and respect and conduces … to unity.

405(7) “Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. Since a bhikkhu has aroused energy … [91] … this is a principle of cordiality that creates affection and respect and conduces … to unity.

406(8) “Again, a bhikkhu is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. Since a bhikkhu is content with any kind of robe … this is a principle of cordiality that creates affection and respect and conduces … to unity.

407(9) “Again, a bhikkhu is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. Since a bhikkhu is mindful … this is a principle of cordiality that creates affection and respect and conduces … to unity.

408(10) “Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. Since a bhikkhu is wise … this is a principle of cordiality that creates affection and respect and conduces … to unity.

409“These, bhikkhus, are the ten principles of cordiality that create affection and respect and conduce to cohesiveness, to non-dispute, to concord, and to unity.” [92]

The Second Fifty

I. ONE’S OWN MIND

51 (1) One’s Own Mind

410On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

411“Venerable sir!” those bhikkhus replied. The Blessed One said this:

412“Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds [should train]: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves.

413“And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; and their wish fulfilled, they will think, ‘How fortunate that I’m clean!’²⁰⁶⁰Ce paripuṇṇaṃ should be corrected to parisuddhaṃ as in Be and Ee. Ce reads parisuddhaṃ in the parallel passage occurring in the later suttas of the chapter, so it is clear that paripuṇṇaṃ is a typographical error. So too, self-examination is very helpful for a bhikkhu [to grow] in wholesome qualities.

414“[One should ask oneself:] (1) ‘Am I often given to longing [93] or without longing? (2) Am I often given to ill will or without ill will? (3) Am I often overcome by dullness and drowsiness or free from dullness and drowsiness? (4) Am I often restless or calm? (5) Am I often plagued by doubt or free from doubt? (6) Am I often angry or without anger? (7) Is my mind often defiled or undefiled? (8) Is my body often agitated or unagitated? (9) Am I often lazy or energetic? (10) Am I often unconcentrated or concentrated?’²⁰⁶¹A Chinese parallel, MĀ 110 (T I 598c21–599b7), differs slightly from the Pāli in its list of defilements and their wholesome opposites. It includes lack of faith and faith, muddle-mindedness and mindfulness, and foolishness and wisdom. Faith, mindfulness, and wisdom—together with energy and concentration (overlapping with the Pāli list)—constitute the five spiritual faculties, considered as absent or present.

415“If, by such self-examination, a bhikkhu knows: ‘I am often given to longing, given to ill will, overcome by dullness and drowsiness, restless, plagued by doubt, angry, defiled in mind, agitated in body, lazy, and unconcentrated,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so too that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. [94]

416“But if, by such self-examination, a bhikkhu knows: ‘I am often without longing, without ill will, free from dullness and drowsiness, calm, free from doubt, without anger, undefiled in mind, unagitated in body, energetic, and concentrated,’ he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.”

52 (2) Sāriputta

417There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”

418“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:

419[Identical with 10:51, but spoken by Sāriputta.] [95–96]

53 (3) Standstill

420“Bhikkhus, I do not praise even a standstill in wholesome qualities, much less decline. I praise only growth in wholesome qualities, not a standstill or deterioration.²⁰⁶²I use “decline” to render parihāni and “deterioration” to render hāni. The two are virtually synonymous.

421“And how is there deterioration—not a standstill or growth—in wholesome qualities? Here, a bhikkhu has a certain degree of faith, virtuous behavior, learning, renunciation, wisdom, and discernment. Those qualities of his do not remain the same or increase. This, I say, is deterioration rather than a standstill or growth in wholesome qualities. Thus there is deterioration—not a standstill or growth—in wholesome qualities.

422“And how is there a standstill—not deterioration or growth—in wholesome qualities? Here, a bhikkhu has a certain degree of faith, virtuous behavior, learning, renunciation, wisdom, and discernment. Those qualities of his do not deteriorate or increase. This, I say, is a standstill rather than deterioration or growth in wholesome qualities. Thus there is a standstill—not deterioration or growth—in wholesome qualities.

423“And how is there growth—not a stand still or deterioration—in wholesome qualities? Here, a bhikkhu has a certain degree of faith, virtuous behavior, learning, renunciation, wisdom, and discernment. Those qualities of his do not remain the same or deteriorate. This, I say, is growth rather than a standstill or deterioration in wholesome qualities. Thus there is growth—not a standstill or deterioration—in wholesome qualities.

424“Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds [should train]: ‘I will be skilled in the ways of my own mind.’ … [97–98] … [as in 10:51 down to:] … But if, by such self-examination, a bhikkhu knows: ‘I am often without longing … and concentrated,’ then he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.”

54 (4) Serenity

425“Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds [should train]: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves.

426“And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it, [99] and their wish fulfilled, they will think, ‘How fortunate for me that I’m clean!’

427“So too, bhikkhus, self-examination is very helpful for a bhikkhu [to grow] in wholesome qualities:²⁰⁶³The following self-examination is modeled on 4:93. ‘Do I gain internal serenity of mind or not? Do I gain the higher wisdom of insight into phenomena or not?’

428(1) “If, by such self-examination, a bhikkhu knows: ‘I gain internal serenity of mind but not the higher wisdom of insight into phenomena,’ he should base himself on internal serenity of mind and make an effort to gain the higher wisdom of insight into phenomena. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena.

429(2) “But if, by such self-examination, he knows: ‘I gain the higher wisdom of insight into phenomena but not internal serenity of mind,’ he should base himself on the higher wisdom of insight into phenomena and make an effort to gain internal serenity of mind. Then, some time later, he gains both the higher wisdom of insight into phenomena and internal serenity of mind.

430(3) “But if, by such self-examination, he knows: ‘I gain neither internal serenity of mind nor the higher wisdom of insight into phenomena,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, [100] effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena.

431(4) “But if, by such self-examination, he knows: ‘I gain both internal serenity of mind and the higher wisdom of insight into phenomena,’ he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.

432“Robes, I say, are twofold: to be used and those not to be used.²⁰⁶⁴This portion of the sutta is modeled upon 9:6, but it takes associating with a person last and does not treat it in as much detail. Almsfood too, I say, is twofold: that to be used and that not to be used. Lodgings too, I say, are twofold: those to be used and those not to be used. Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to. Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to. Persons too, I say, are twofold: those to be associated with and those not to be associated with.

433(5) “When it was said: ‘Robes, I say, are twofold: those to be used and those not to be used,’ for what reason was this said? If one knows of a robe: ‘When I use this robe, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such a robe. But if one knows of a robe: ‘When I use this robe, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such a robe. When it was said: ‘Robes, I say, are twofold: to be used and not to be used,’ it is because of this that this was said.

434(6) “When it was said: ‘Almsfood too, I say, is twofold: that to be used and that not to be used,’ for what reason was this said? If one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities increase in me and wholesome [101] qualities decline,’ one should not use such almsfood. But if one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such almsfood. When it was said: ‘Almsfood too, I say, is twofold: that to be used and that not to be used,’ it is because of this that this was said.

435(7) “When it was said: ‘Lodgings too, I say, are twofold: those to be used and those not to be used,’ for what reason was this said? If one knows of a lodging: ‘When I use this lodging, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such a lodging. But if one knows of a lodging: ‘When I use this lodging, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such a lodging. When it was said: ‘Lodgings too, I say, are twofold: those to be used and those not to be used,’ it is because of this that this was said.

436(8) “When it was said: ‘Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to,’ for what reason was this said? If one knows of a village or town: ‘When I resort to this village or town, unwholesome qualities increase in me and wholesome qualities decline,’ one should not resort to such a village or town. But if one knows of a village or town: ‘When I resort to this village or town, unwholesome qualities decline in me and wholesome qualities increase,’ one should resort to such a village or town. When it was said: ‘Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.

437(9) “When it was said: ‘Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to,’ for what reason was this said? If one knows of a country or region: ‘When I resort to this country or region, unwholesome qualities increase in me [102] and wholesome qualities decline,’ one should not resort to such a country or region. But if one knows of a country or region: ‘When I resort to this country or region, unwholesome qualities decline in me and wholesome qualities increase,’ one should resort to such a country or region. When it was said: ‘Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.”

438(10) “When it was said: ‘Persons too, I say, are twofold: those to be associated with and those not to be associated with,’ for what reason was this said? If one knows of a person: ‘When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline,’ one should not associate with such a person. But if one knows of a person: ‘When I associate with this person, unwholesome qualities decline in me and wholesome qualities increase,’ one should associate with such a person. When it was said: ‘Persons too, I say, are twofold: those to be associated with and those not to be associated with,’ it is because of this that this was said.”

55 (5) Decline

439There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”

440“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:

441“Friends, it is said: ‘A person subject to decline, a person subject to decline.’ In what way has the Blessed One said that a person is subject to decline, and in what way that a person is not subject to decline?”

442“We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good if he would clear up the meaning of this statement. [103] Having heard it from him, the bhikkhus will retain it in mind.”

443“Well then, friends, listen and attend closely. I will speak.”

444“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this:

445“In what way, friends, has the Blessed One said that a person is subject to decline? Here, a bhikkhu does not get to hear a teaching he has not heard before, forgets those teachings he has already heard, does not bring to mind those teachings with which he is already familiar, and does not understand what he has not understood. It is in this way that the Blessed One has said a person is subject to decline.²⁰⁶⁵A similar passage is at 6:51. In the present sutta, Be and Ee read the second item as sammosaṃ gacchanti, lit. “go to forgetting,” which seems preferable to Ce sammohaṃ gacchanti, “go to delusion.” In 6:51 all three editions read na sammosaṃ gacchanti, which is supported by Mp’s gloss: vināsaṃ na gacchanti (“they are not lost”). Here and below, where Ce and Ee read pubbe cetaso samphuṭṭhapubbā, Be has the negative pubbe cetaso asamphuṭṭhapubbā, “with which he had previously not been familiar.” This is likely to be a typographical error; at 6:51 Be reads, in conformity with Ce and Ee, pubbe cetaso samphuṭṭhapubbā.

446“And in what way, friends, has the Blessed One said that a person is not subject to decline? Here, a bhikkhu gets to hear a teaching he has not heard before, does not forget those teachings he has already heard, brings to mind those teachings with which he is already familiar, and understands what he has not understood. It is in this way that the Blessed One has said a person is not subject to decline.

447“Friends, a bhikkhu who is not skilled in the ways of others’ minds [should train]: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves.

448“And how, friends, is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean and bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; [104] and their wish fulfilled, they will think, ‘How fortunate for me that I’m clean!’ So too, self-examination is very helpful for a bhikkhu [to grow] in wholesome qualities.

449“[One should ask oneself:] (1) ‘Am I often without longing? Does this quality exist in me or not? (2) Am I often without ill will? Does this quality exist in me or not? (3) Am I often free from dullness and drowsiness? Does this quality exist in me or not? (4) Am I often calm? Does this quality exist in me or not? (5) Am I often free from doubt? Does this quality exist in me or not? (6) Am I often without anger? Does this quality exist in me or not? (7) Is my mind often undefiled? Does this quality exist in me or not? (8) Do I gain internal joy of the Dhamma? Does this quality exist in me or not? (9) Do I gain internal serenity of mind? Does this quality exist in me or not? (10) Do I gain the higher wisdom of insight into phenomena? Does this quality exist in me or not?’

450“If, by such self-examination, a bhikkhu does not see any of these wholesome qualities present in himself, then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain those wholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain those wholesome qualities.

451“But if, by such self-examination, a bhikkhu sees some wholesome qualities present in himself but not others, [105] he should base himself on those wholesome qualities that he sees in himself and put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to obtain those wholesome qualities that he does not see in himself. Just as one whose clothes or head had caught fire would put forth extraordinary desire … to extinguish [the fire on] his clothes or head, so that bhikkhu should base himself on the wholesome qualities that he sees in himself and put forth extraordinary desire … to obtain those wholesome qualities that he does not see in himself.

452“But if, by such self-examination, a bhikkhu sees all these wholesome qualities present in himself, he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints.”

56 (6) Perceptions (1)

453“Bhikkhus, these ten perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.²⁰⁶⁶An expanded parallel of 5:61, 7:48, and 9:16. What ten? (1) The perception of unattractiveness, (2) the perception of death, (3) the perception of the repulsiveness of food, (4) the perception of non-delight in the entire world, (5) the perception of impermanence, (6) the perception of suffering in the impermanent, (7) the perception of non-self in what is suffering, (8) the perception of abandoning, (9) the perception of dispassion, and (10) the perception of cessation. These ten perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.” [106]

57 (7) Perceptions (2)

454“Bhikkhus, these ten perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What ten? (1) The perception of impermanence, (2) the perception of non-self, (3) the perception of death, (4) the perception of the repulsiveness of food, (5) the perception of non-delight in the entire world, (6) the perception of a skeleton, (7) the perception of a worm-infested corpse, (8) the perception of a livid corpse, (9) the perception of a fissured corpse, and (10) the perception of a bloated corpse.²⁰⁶⁷The last five contemplations are among the ten foulness meditation subjects dealt with in detail in Vism chap. 6. These ten perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation.”

58 (8) Roots

455“Bhikkhus, wanderers of other sects may ask you: (1) ‘In what, friends, are all things rooted? (2) Through what do they come into being? (3) From what do they originate? (4) Upon what do they converge? (5) By what are they headed? (6) What exercises authority over them? (7) What is their supervisor? (8) What is their core? (9) In what do they culminate? (10) What is their consummation?’ If you are asked thus, how would you answer them?”²⁰⁶⁸An expanded parallel, based on 8:83. It also has a close correspondence with 9:14, which poses nine of the questions, but in terms of “intentions and thoughts” (saṅkappavitakkā) rather than “all things” (sabbe dhammā).

456“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”

457“Then listen, bhikkhus, and attend closely. I will speak.”

458“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

459“Bhikkhus, if wanderers of other sects should ask you: ‘What, friends, are all things rooted in? … [107] … What is their consummation?’ you should answer them as follows.

460“‘Friends, (1) all things are rooted in desire. (2) They come into being through attention. (3) They originate from contact. (4) They converge upon feeling. (5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core. (9) They culminate in the deathless. (10) Their consummation is nibbāna.’²⁰⁶⁹The last two items, amatogadhā sabbe dhammā and nibbānapariyosānā sabbe dhammā, seem to be synonymous. A Chinese parallel, MĀ 113 (at T I 602c1–16), makes the following assertions: “All things are rooted in desire; all come together in contact; all converge on feeling; all originate from attention; all are stopped by mindfulness (see Sn 1035); all are headed by concentration; wisdom is above all; liberation is the truth (or core) of all; all have nibbāna as their consummation.” Interestingly, MĀ 113 continues (at T I 602c_17–28) with a passage that in AN correponds to the next sutta, 10:59, though rather than assure the monk who practices in such a way one of two fruits, it states that he will definitely attain arahantship.

461“If you are asked thus, bhikkhus, it is in such a way that you should answer those wanderers of other sects.”

59 (9) Going Forth

462“Therefore, bhikkhus, you should train yourselves thus: ‘Our minds will be strengthened in accordance with [the spirit of] our going forth, and arisen bad unwholesome qualities will not obsess our minds.²⁰⁷⁰Na c’uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti. As phrased, the text seems to be saying that such bad unwholesome qualities do arise but do not gain control over the bhikkhu’s mind. However, it is possible the intent of the statement is that such bad unwholesome qualities do not arise and gain control over his mind. (1) Our minds will be strengthened in the perception of impermanence. (2) Our minds will be strengthened in the perception of non-self. (3) Our minds will be strengthened in the perception of unattractiveness. (4) Our minds will be strengthened in the perception of danger. (5) We will know the even and uneven ways of the world,²⁰⁷¹Lokassa samañca visamañca. Mp: “Good conduct and misconduct in the world of beings” (sattalokassa sucaritaduccaritāni). and our minds will be strengthened in this perception. (6) We will know the coming into being and extermination of the world,²⁰⁷²Lokassa bhavañca vibhavañca. Mp glosses as “its growth and destruction, also success and failure.” and our minds will be strengthened in this perception. (7) We will know the origination and passing away of the world, and our minds will be strengthened in this perception. (8) Our minds will be strengthened in the perception of abandoning. (9) Our minds will be strengthened in the perception of dispassion. (10) Our minds will be strengthened in the perception of cessation.’²⁰⁷³Perceptions §§8–10 will be explained just below in 10:60. [108] It is in such a way that you should you train yourselves.

463“When a bhikkhu’s mind has been strengthened in accordance with [the spirit of] his going forth, and arisen bad unwholesome qualities do not obsess his mind—when his mind has been strengthened in the perception of impermanence … when his mind has been strengthened in the perception of cessation—one of two fruits is to be expected for him: either final knowledge in this very life or, if there is a residue remaining, the state of non-returning.”

60 (10) Girimānanda

464On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Girimānanda was sick, afflicted, and gravely ill.²⁰⁷⁴Apart from this text there is no further information about Girimānanda in the Nikāyas. In Theravāda Buddhist countries this sutta has achieved the status of a paritta, a “protective discourse,” which bhikkhus often recite to people afflicted with illness. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

465“Bhante, the Venerable Girimānanda is sick, afflicted, and gravely ill. It would be good if the Blessed One would visit him out of compassion.”

466“If, Ānanda, you visit the bhikkhu Girimānanda and speak to him about ten perceptions, it is possible that on hearing about them his affliction will immediately subside. What are the ten? [109]

467“(1) The perception of impermanence, (2) the perception of non-self, (3) the perception of unattractiveness, (4) the perception of danger, (5) the perception of abandoning, (6) the perception of dispassion, (7) the perception of cessation, (8) the perception of non-delight in the entire world, (9) the perception of impermanence in all conditioned phenomena, and (10) mindfulness of breathing.

468(1) “And what, Ānanda, is the perception of impermanence? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘Form is impermanent, feeling is impermanent, perception is impermanent, volitional activities are impermanent, consciousness is impermanent.’ Thus he dwells contemplating impermanence in these five aggregates subject to clinging. This is called the perception of impermanence.

469(2) “And what, Ānanda, is the perception of non-self? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘The eye is non-self, forms are non-self; the ear is non-self, sounds are non-self; the nose is non-self, odors are non-self; the tongue is non-self, tastes are non-self; the body is non-self, tactile objects are non-self; the mind is non-self, mental phenomena are non-self.’ Thus he dwells contemplating non-self in these six internal and external sense bases. This is called the perception of non-self.

470(3) “And what, Ānanda, is the perception of unattractiveness? Here, a bhikkhu reviews this very body upward from the soles of the feet and downward from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.’ Thus he dwells contemplating unattractiveness in this body. This is called the perception of unattractiveness.

471(4) “And what, Ānanda, is the perception of danger? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: ‘This body is the source of much pain [110] and danger; for all sorts of afflictions arise in this body, that is, eye-disease, disease of the inner ear, nose-disease, tongue-disease, body-disease, head-disease, disease of the external ear, mouth-disease, tooth-disease,²⁰⁷⁵In Be only, oṭṭharogo, lip disease, is between dantarogo and kāso. cough, asthma, catarrh, pyrexia, fever, stomach ache, fainting, dysentery, gripes, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, ringworm, itch, scab, chickenpox, scabies, hemorrhage, diabetes, hemorrhoids, cancer, fistula; illnesses originating from bile, phlegm, wind, or their combination; illnesses produced by change of climate; illnesses produced by careless behavior; illnesses produced by assault; or illnesses produced as the result of kamma; and cold, heat, hunger, thirst, defecation, and urination.’ Thus he dwells contemplating danger in this body. This is called the perception of danger.

472(5) “And what, Ānanda, is the perception of abandoning? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will … an arisen thought of harming … bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. This is called the perception of abandoning.

473(6) “And what, Ānanda, is the perception of dispassion? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, nibbāna.’ This is called the perception of dispassion.²⁰⁷⁶Both this and the following perception are reflective contemplations on nibbāna. In the classical scheme of forty meditation subjects, they can be subsumed under the “recollection of peace” (upasamānussati), explained at Vism 293–94, Ppn 8:245–51.

474(7) “And what, Ānanda, is the perception of cessation? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: ‘This is peaceful, [111] this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, cessation, nibbāna.’ This is called the perception of cessation.

475(8) “And what, Ānanda, is the perception of non-delight in the entire world? Here, a bhikkhu refrains from²⁰⁷⁷Where Ce and Ee read pajahanto viramati anupādiyanto, Be has pajahanto viharati anupādiyanto. Mp offers no clarification. any engagement and clinging, mental standpoints, adherences, and underlying tendencies in regard to the world, abandoning them without clinging to them. This is called the perception of non-delight in the entire world.

476(9) “And what, Ānanda, is the perception of impermanence in all conditioned phenomena? Here, a bhikkhu is repelled, humiliated, and disgusted by all conditioned phenomena. This is called the perception of impermanence in all conditioned phenomena.²⁰⁷⁸It is hard to see exactly how the explanation is connected to the theme of impermanence. Some manuscripts read this perception as sabbasaṅkhāresu anicchāsaññā, “perception of wishlessness (or desirelessness) in regard to all conditioned phenomena,” which seems to tie up better with the definition.

(10) “And what, Ānanda, is mindfulness of breathing? Here, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and established mindfulness in front of him, just mindful he breathes in, mindful he breathes out.

477“Breathing in long, he knows: ‘I breathe in long’; or breathing out long, he knows: ‘I breathe out long.’ Breathing in short, he knows: ‘I breathe in short’; or breathing out short, he knows: ‘I breathe out short.’ He trains thus: ‘Experiencing the whole body, I will breathe in’; he trains thus: ‘Experiencing the whole body, I will breathe out.’ He trains thus: ‘Tranquilizing the bodily activity, I will breathe in’; he trains thus: ‘Tranquilizing the bodily activity, I will breathe out.’

478“He trains thus: ‘Experiencing rapture, I will breathe in’; he trains thus: ‘Experiencing rapture, I will breathe out.’ He trains thus: ‘Experiencing happiness, I will breathe in’; he trains thus: ‘Experiencing happiness, I will breathe out.’ He trains thus: ‘Experiencing the mental activity, I will breathe in’; he trains thus: ‘Experiencing the mental activity, I will breathe out.’ He trains thus: ‘Tranquilizing the mental activity, I will breathe in’; he trains thus: ‘Tranquilizing the mental activity, I will breathe out.’²⁰⁷⁹The mental activity (cittasaṅkhāra) here is perception and feeling, for these things are said to be bound up with the mind and to occur in dependence on it (see MN 44.15, I 301,28–29).

479“He trains thus: ‘Experiencing the mind, I will breathe in’; he trains thus: ‘Experiencing the mind, I will breathe out.’ [112] He trains thus: ‘Gladdening the mind, I will breathe in’; he trains thus: ‘Gladdening the mind, I will breathe out.’ He trains thus: ‘Concentrating the mind, I will breathe in’; he trains thus: ‘Concentrating the mind, I will breathe out.’ He trains thus: ‘Liberating the mind, I will breathe in’; he trains thus: ‘Liberating the mind, I will breathe out.’²⁰⁸⁰That is, liberating the mind from the obstacles to the refinement of serenity and insight.

480“He trains thus: ‘Contemplating impermanence, I will breathe in’; he trains thus: ‘Contemplating impermanence, I will breathe out.’ He trains thus: ‘Contemplating fading away, I will breathe in’; he trains thus: ‘Contemplating fading away, I will breathe out.’ He trains thus: ‘Contemplating cessation, I will breathe in’; he trains thus: ‘Contemplating cessation, I will breathe out.’ He trains thus: ‘Contemplating relinquishment, I will breathe in’; he trains thus: ‘Contemplating relinquishment, I will breathe out.’

481“This is called mindfulness of breathing.

“If, Ānanda, you visit the bhikkhu Girimānanda and speak to him about these ten perceptions, it is possible that on hearing about them he will immediately recover from his affliction.”

482Then, when the Venerable Ānanda had learned these ten perceptions from the Blessed One, he went to the Venerable Girimānanda and spoke to him about them. When the Venerable Girimānanda heard about these ten perceptions, his affliction immediately subsided. The Venerable Girimānanda recovered from that affliction, and that is how he was cured of his affliction. [113]

II. PAIRS

61 (1) Ignorance

483“Bhikkhus, this is said: ‘A first point of ignorance, bhikkhus, is not seen such that before this there was no ignorance and afterward it came into being.’²⁰⁸¹I read this sentence thus: “Purimā bhikkhave koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosi atha pacchā samabhavī” ti: evametaṃ bhikkhave vuccati. The punctuation in all three editions gives the impression that the only part of the Pāli sentence that forms a direct quotation is that between ito pubbe and sambhavi. I think it more likely that evametaṃ bhikkhave vuccati applies to the statement as a whole, from purimā through sambhavi, rather than to only part of it, and I translate accordingly. Still, ignorance is seen to have a specific condition.

484“I say, bhikkhus, that ignorance has a nutriment;²⁰⁸²Mp glosses “has a nutriment” (sāhāraṃ) with “has a condition” (sapaccayaṃ). it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances. The five hindrances, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: the three kinds of misconduct. The three kinds of misconduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of misconduct? It should be said: non-restraint of the sense faculties. Non-restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for non-restraint of the sense faculties? It should be said: lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? It should be said: careless attention. Careless attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careless attention? It should be said: lack of faith. Lack of faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: not hearing the good Dhamma. Not hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons.²⁰⁸³Though there are only nine items in the first part of this sutta (the negative series), it appears to be included in the Tens because there are ten items in the second part (the positive series). The next sutta uses the same scheme but augmented in the first part by craving for existence.

485“Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma. Not hearing the good Dhamma, becoming full, fills up lack of faith. Lack of faith, becoming full, fills up careless attention. Careless attention, becoming full, fills up lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, becoming full, [114] fills up non-restraint of the sense faculties. Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct. The three kinds of misconduct, becoming full, fill up the five hindrances. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full.

486“Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma…. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full.

487“I say, bhikkhus, that (1) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment. The seven factors of enlightenment, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of enlightenment? It should be said: (3) the four establishments of mindfulness. The four establishments of mindfulness, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? It should be said: (4) the three kinds of good conduct. [115] The three kinds of good conduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of good conduct? It should be said: (5) restraint of the sense faculties. Restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for restraint of the sense faculties? It should be said: (6) mindfulness and clear comprehension. Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for mindfulness and clear comprehension? It should be said: (7) careful attention. Careful attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careful attention? It should be said: (8) faith. Faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for faith? It should be said: (9) hearing the good Dhamma. Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10) associating with good persons.

488“Thus associating with good persons, becoming full, fills up hearing the good Dhamma. Hearing the good Dhamma, becoming full, fills up faith. Faith, becoming full, fills up careful attention. Careful attention, becoming full, fills up mindfulness and clear comprehension. Mindfulness and clear comprehension, becoming full, fill up restraint of the sense faculties. Restraint of the sense faculties, becoming full, fills up the three kinds of good conduct. The three kinds of good conduct, becoming full, fill up the four establishments of mindfulness. The four establishments of mindfulness, becoming full, fill up the seven factors of enlightenment. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.

489“Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, [116] fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, associating with good persons, becoming full, fills up hearing the good Dhamma…. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.”

62 (2) Craving

490“Bhikkhus, it is said: ‘A first point of craving for existence, bhikkhus, is not seen such that before this there was no craving for existence and afterward it came into being.’ Still, craving for existence is seen to have a specific condition.

491“I say, bhikkhus, that craving for existence has a nutriment; it is not without nutriment. And what is the nutriment for craving for existence? It should be said: ignorance. Ignorance, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances … [as in 10:61] [117] … And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons.

492“Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma…. The five hindrances, becoming full, fill up ignorance. Ignorance, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it becomes full.

493“Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope … [118] … and the rivers, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma … and ignorance, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it becomes full.

494“I say, bhikkhus, that (1) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment…. Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10) associating with good persons.

495“Thus associating with good persons, becoming full, fills up hearing the good Dhamma….[119] The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.

496“Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope … and the rivers, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, associating with good persons, becoming full, fills up hearing the good Dhamma…. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.”

63 (3) Certainty

497“Bhikkhus, all those who have reached certainty about me are accomplished in view. Of those accomplished in view, five gain the goal here in this world;²⁰⁸⁴There is a word play here. “Have reached certainty about m6e” (mayini ṭṭhaṃ gatā) is an idiom meaning that a person has achieved secure faith in the Buddha, the mark of a stream-enterer. But niṭṭhā also means goal, namely, arahantship. Thus reaching certainty about the Buddha marks the attainment of stream-entry (or higher stages), while gaining the goal marks the attainment of arahantship. In the light of this distinction, Mp explains “gain the goal here in this world” (idha niṭṭhā) as “reach final nibbāna in this very world” (imasmiṃyeva loke parinibbānaṃ). “This world” (idha, lit., “here”) obviously means the sense sphere, since the stream-enterer and once-returner may reach the goal in a heavenly realm and not necessarily in the human realm. Mp says that “having left this world” (idha vihāya) means “in the pure abodes of the brahmā world (suddhāvāsabrahmalokaṃ).” five gain the goal having left this world.

498“Who are the five that gain the goal here in this world? [120] The seven-times-at-most attainer, the family-to-family attainer, the one-seed attainer,²⁰⁸⁵Ekabījī, kolaṃkola, and sattakkhattuparama. These are three grades of stream-enterers in the technical sense. They are distinguished according to the sharpness of their spiritual faculties. For the distinctions between them, see 3:89. the once-returner, and one who, in this very life, is an arahant. These five gain the goal in this world.

499“Who are the five that gain the goal having left this world? The attainer of nibbāna in the interval, the attainer of nibbāna upon landing, the attainer of nibbāna without exertion, the attainer of nibbāna through exertion, and one bound upstream, heading toward the Akaniṭṭha realm.²⁰⁸⁶For the distinctions between these five kinds of non-returners, see 7:55. They are mentioned in relation to the threefold training at 3:87 and 3:88. These five gain the goal having left this world.

500“All those, bhikkhus, who have reached certainty about me are accomplished in view. Of those accomplished in view, the former five gain the goal here in this world; the latter five gain the goal having left this world.”

64 (4) Unwavering

501“Bhikkhus, all those who have unwavering confidence in me are stream-enterers.²⁰⁸⁷Here the text uses the word sotāpanna in a loose sense. Mp says it means those who have entered the “stream” of the noble path (ariyamaggasotaṃ āpannā). The word thus applies to disciples at all four stages of awakening. Of those stream-enterers, five gain the goal here in this world; five gain the goal having left this world.

502“Who are the five that gain the goal here in this world? The seven-times-at-most attainer, the family-to-family attainer, the one-seed attainer, the once-returner, and one who, in this very life, is an arahant. These five gain the goal here in this world.

“Who are the five that gain the goal having left this world? The attainer of nibbāna in the interval, the attainer of nibbāna upon landing, the attainer of nibbāna without exertion, the attainer of nibbāna through exertion, and one bound upstream, heading toward the Akaniṭṭha realm. These five gain the goal having left this world.

503“All those, bhikkhus, who have unwavering confidence in me are stream-enterers. Of those stream-enterers, the former five gain the goal here in this world; the latter five gain the goal having left this world.”

65 (5) Happiness (1)

504On one occasion the Venerable Sāriputta was dwelling among the Magadhans at Nālakagāmaka. Then the wanderer Sāmaṇḍakāni [121] approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:

505“Friend Sāriputta, what is happiness? What is suffering?” “Rebirth, friend, is suffering. No rebirth is happiness. When there is rebirth, this suffering is to be expected: cold, heat, hunger, thirst, defecation, and urination; being afflicted by fire, sticks, or knives; and relatives and friends get together and scold one. When there is rebirth, this suffering is to be expected.

506“When there is no rebirth, this happiness is to be expected: no cold, no heat, no hunger, no thirst, no defecation, and no urination; no being afflicted by fire, sticks, or knives; and relatives and friends don’t get together and scold one. When there is no rebirth, this happiness is to be expected.”

66 (6) Happiness (2)

507On one occasion the Venerable Sāriputta was dwelling among the Magadhans at Nālakagāmaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side [122] and said to the Venerable Sāriputta:

508“Friend Sāriputta, what is happiness in this Dhamma and discipline, and what is suffering?”

509“Dissatisfaction, friend, is suffering in this Dhamma and discipline. Enjoyment is happiness. When there is dissatisfaction, this suffering is to be expected. (1) When walking, one does not find happiness or comfort. (2) When standing still … (3) When sitting … (4) When lying down … (5) When in the village … (6) When in the forest … (7) When at the foot of a tree … (8) When in an empty hut … (9) When in the open air … (10) When amid the bhikkhus, one does not find happiness or comfort. When there is dissatisfaction, this suffering is to be expected.

510“When there is enjoyment, this happiness is to be expected. (1) When walking, one finds happiness and comfort. (2) When standing still … (3) When sitting … (4) When lying down … (5) When in the village … (6) When in the forest … (7) When at the foot of a tree … (8) When in an empty hut … (9) When in the open air … (10) When amid the bhikkhus, one finds happiness or comfort. When there is enjoyment, this happiness is to be expected.”

67 (7) Naḷakapāna (1)

511On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus when he reached the Kosalan town named Naḷakapāna. There at Naḷakapāna the Blessed One dwelled in a Judas tree grove. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Saṅgha of bhikkhus. Having instructed, encouraged, inspired, and gladdened the Saṅgha of bhikkhus with a Dhamma talk for much of the night, and having surveyed the utterly silent Saṅgha of bhikkhus, the Blessed One addressed the Venerable Sāriputta: “The Saṅgha of bhikkhus is free from dullness and drowsiness, Sāriputta. Give a [123] Dhamma talk to the bhikkhus. My back is aching, so I will stretch it.”

512“Yes, Bhante,” the Venerable Sāriputta replied.

513Then the Blessed One folded his outer robe in four and lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. The Venerable Sāriputta then addressed the bhikkhus: “Friends, bhikkhus!”

514“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:

515“Friends, for one who does not have faith in [cultivating] wholesome qualities, who does not have a sense of moral shame … who does not have moral dread … who does not have energy … who does not have wisdom in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected. Just as, during the dark fortnight, whether night or day comes, the moon only deteriorates in beauty, roundness, and brightness, in diameter and circumference, so too, for one who does not have faith … wisdom in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected.

516(1) “‘A person without faith,’ friends: this is a case of decline. (2) ‘A morally shameless person’ … (3) ‘A morally reckless person’ … (4) ‘A lazy person’ … (5) ‘An unwise person’ … (6) ‘An angry person’ … (7) ‘A hostile person’ … (8) ‘A person of evil desires’ … (9) ‘A person with bad friends’ … (10) ‘A person who holds wrong view’: this is a case of decline.

517“Friends, for one who has faith in [cultivating] wholesome qualities, for one who has a sense of moral shame … for one who has moral dread … for one who has energy … [124] for one who has wisdom in [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected. Just as, during the bright fortnight, whether night or day comes, the moon only increases in beauty, roundness, and brightness, in diameter and circumference, so too, for one who has faith … wisdom in [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected.

518(1) “‘A person with faith,’ friends: this is a case of non-decline. (2) ‘A person with a sense of moral shame’ … (3) ‘A person with moral dread’ … (4) ‘An energetic person’ … (5) ‘A wise person’ … (6) ‘A person without anger’ … (7) ‘A person without hostility’ … (8) ‘A person without evil desires’ … (9) ‘A person with good friends’ … (10) ‘A person who holds right view’: this is a case of non-decline.”

519Then the Blessed One got up and addressed the Venerable Sāriputta: “Good, good, Sāriputta! Sāriputta, for one who does not have faith in [cultivating] wholesome qualities … [the Buddha here repeats Sāriputta’s entire discourse:] [125] … (10) ‘A person who holds right view’: this is a case of non-decline.”

68 (8) Naḷakapāna (2)

520[Opening as in 10:67, down to:] [126]

521The Venerable Sāriputta then addressed the bhikkhus: “Friends, bhikkhus!”

522“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:

523“Friends, for one (1) who does not have faith in [cultivating] wholesome qualities, (2) who does not have a sense of moral shame … (3) who does not have moral dread … (4) who does not have energy … (5) who does not have wisdom … (6) who does not lend an ear … (7) who does not retain the Dhamma in mind … (8) who does not examine the meaning … (9) who does not practice in accordance with the Dhamma … (10) who is not heedful in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected. Just as, during the dark fortnight, whether night or day comes, the moon only deteriorates in beauty, roundness, and brightness, in diameter and circumference, so too, for one who does not have faith in [cultivating] wholesome qualities … for one who is not heedful in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected.

524“Friends, for one (1) who has faith in [cultivating] wholesome qualities, (2) who has a sense of moral shame … (3) who has moral dread … (4) who has energy … (5) who has wisdom … (6) who lends an ear … (7) who retains the Dhamma in mind … (8) who examines the meaning … (9) who practices in accordance with the Dhamma … (10) who is heedful [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected. Just as, [127] during the bright fortnight, whether night or day comes, the moon only increases in beauty, roundness, and brightness, in diameter and circumference, so too, for one who has faith in [cultivating] wholesome qualities … heedfulness in [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected.”

525Then the Blessed One got up and addressed the Venerable Sāriputta: “Good, good, Sāriputta! Sāriputta, for one who does not have faith in [cultivating] wholesome qualities … [the Buddha here repeats Sāriputta’s entire discourse down to:] [128] … whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected.”

69 (9) Topics of Discussion (1)

526On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, after their meal, on returning from their alms round, a number of bhikkhus had assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state; talk about armies, perils, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about the departed; miscellaneous talk; speculation about the world and the sea; talk about becoming this or that.

527Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall, where he sat down on the prepared seat. The Blessed One then addressed the bhikkhus:

528“Bhikkhus, what discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway?”

529“Here, Bhante, after our meal, on returning from our alms round, we assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state … talk about becoming this or that.”

530“Bhikkhus, it is not suitable for you, [129] clansmen who have gone forth from the household life into homelessness out of faith, to engage in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state … talk about becoming this or that.

531“There are, bhikkhus, these ten topics of discussion. What ten? Talk on fewness of desires, on contentment, on solitude, on not being bound up with others, on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on knowledge and vision of liberation. These are the ten topics of discussion.

532“If, bhikkhus, you engage in discussion on any of these ten topics, your splendor might surpass even the splendor of the sun and moon, as powerful and mighty as they are, how much more then that of the wanderers of other sects!”

70 (10) Topics of Discussion (2)

533On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, after their meal, on returning from their alms round, a number of bhikkhus had assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state … talk about becoming this or that.²⁰⁸⁸Ee omits this passage, though acknowledging its presence in the manuscripts it drew upon. Ce and Be both include it. The transition to the Buddha’s talk on the ten grounds of praise is unclear, unless we assume that, as in the preceding sutta, the Buddha had visited the monks and reproached them for engaging in pointless talk.

534“Bhikkhus, there are these ten grounds for praise. What ten? [130]

535(1) “Here, a bhikkhu is himself of few desires and speaks to the bhikkhus on fewness of desires. This is a ground for praise: ‘The bhikkhu is himself of few desires and speaks to the bhikkhus on fewness of desires.’

536(2) “He is himself content and speaks to the bhikkhus on contentment. This is a ground for praise: ‘The bhikkhu is himself content….’

537(3) “He is himself given to solitude and speaks to the bhikkhus on solitude. This is a ground for praise: ‘The bhikkhu is himself given to solitude….’

538(4) “He is himself not bound up with others and speaks to the bhikkhus on not being bound up with others. This is a ground for praise: ‘The bhikkhu is himself not bound up with others….’

539(5) “He is himself energetic and speaks to the bhikkhus on arousing energy. This is a ground for praise: ‘The bhikkhu is himself energetic….’

540(6) “He is himself accomplished in virtuous behavior and speaks to the bhikkhus on accomplishment in virtuous behavior. This is a ground for praise: ‘The bhikkhu is himself accomplished in virtuous behavior….’

541(7) “He is himself accomplished in concentration and speaks to the bhikkhus on accomplishment in concentration. This is a ground for praise: ‘The bhikkhu is himself accomplished in concentration….’

542(8) “He is himself accomplished in wisdom and speaks to the bhikkhus on accomplishment in wisdom. This is a ground for praise: ‘The bhikkhu is himself accomplished in wisdom….’

543(9) “He is himself accomplished in liberation and speaks to the bhikkhus on accomplishment in liberation. This is a ground for praise: ‘The bhikkhu is himself accomplished in liberation….’

544(10) “He is himself accomplished in the knowledge and vision of liberation and speaks to the bhikkhus on accomplishment in the knowledge and vision of liberation. This is a ground for praise: ‘The bhikkhu is himself accomplished in the knowledge and vision of liberation and speaks to the bhikkhus on accomplishment in the knowledge and vision of liberation.’

545“These, bhikkhus, are the ten grounds for praise.” [131]

III. WISH

71 (1) Wish²⁰⁸⁹This is a more compressed version of MN 6, I 33–36. The latter includes sections on the three lower stages of realization and the five mundane direct knowledges but excludes §§5–6 of this sutta.

546On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

547“Venerable sir,” those bhikkhus replied. The Blessed One said this:

548“Bhikkhus, be observant of virtuous behavior and observant of the Pātimokkha. Dwell restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken them, train in the training rules.

549(1) “If a bhikkhu should wish: ‘May I be pleasing and agreeable to my fellow monks, respected and esteemed by them,’ let him fulfill virtuous behavior, be devoted to internal serenity of mind, not neglect the jhānas, be possessed of insight, and resort to empty huts.

550(2) “If a bhikkhu should wish: ‘May I gain robes, almsfood, lodging, and medicines and provisions for the sick,’ let him fulfill virtuous behavior … and resort to empty huts.

551(3) “If a bhikkhu should wish: ‘May the services of those whose robes, almsfood, lodging, and medicines and provisions for the sick I use be of great fruit and benefit to them,’ let him fulfill virtuous behavior … and resort to empty huts.

552(4) “If a bhikkhu should wish: [132] ‘When my deceased relatives and family members, after passing away, remember me with confidence in their minds, may this be of great fruit and benefit to them,’ let him fulfill virtuous behavior … and resort to empty huts.

553(5) “If a bhikkhu should wish: ‘May I be content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick,’ let him fulfill virtuous behavior … and resort to empty huts.

554(6) “If a bhikkhu should wish: ‘May I patiently endure cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; and rude and offensive ways of speech. May I be able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality,’ let him fulfill virtuous behavior … and resort to empty huts.

555(7) “If a bhikkhu should wish: ‘May I become one who vanquishes discontent and delight, and may discontent and delight not vanquish me. May I overcome discontent and delight whenever they arise,’ let him fulfill virtuous behavior … and resort to empty huts.

556(8) “If a bhikkhu should wish: ‘May I become one who vanquishes fear and terror, and may fear and terror not vanquish me. May I overcome fear and terror whenever they arise,’ let him fulfill virtuous behavior … and resort to empty huts.

557(9) “If a bhikkhu should wish: ‘May I gain at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life,’ let him fulfill virtuous behavior … and resort to empty huts.

558(10) “If a bhikkhu should wish: ‘May I, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, [133] and having entered upon it, dwell in it,’ let him fulfill virtuous behavior, be devoted to internal serenity of mind, not neglect the jhānas, be possessed of insight, and resort to empty huts.

559“When it was said: ‘Bhikkhus, be observant of virtuous behavior and observant of the Pātimokkha; dwell restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults; having undertaken them, train in the training rules,’ it is because of this that this was said.”

72 (2) Thorns

560On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood together with a number of very well-known elder disciples: the Venerable Cāla, the Venerable Upacāla, the Venerable Kakkaṭa, the Venerable Kaṭimbha, the Venerable Kaṭa, the Venerable Kaṭissaṅga, and other very well-known elder disciples.

561Now on that occasion a number of very well-known Licchavis had entered the Great Wood in order to see the Blessed One, and as they followed one another in their finest carriages they made an uproar and a racket. It then occurred to those venerable ones: “A number of very well-known Licchavis have entered the Great Wood in order to see the Blessed One, and as they follow one another in their finest carriages they are making an uproar and a racket. Now the Blessed One has called noise a thorn to the jhānas. Let us go to the Gosiṅga Sal Woods. [134] There we can dwell at ease, without noise and without any crowds.” Then those venerable ones went to the Gosiṅga Sal Woods, where they dwelt at ease, without noise and crowds.

562Then the Blessed One addressed the bhikkhus: “Bhikkhus, where is Cāla? Where is Upacāla? Where is Kakkaṭa? Where is Kaṭimbha? Where is Kaṭa? Where is Kaṭissaṅga? Where have those elder disciples gone?”

563“Bhante, it occurred to those venerable ones: ‘A number of very well-known Licchavis … are making an uproar and a racket…. Let us go to the Gosiṅga Sal Woods, where we can dwell at ease, without noise and crowds.’ So they went to the Gosiṅga Sal Woods, where they dwell at ease, without noise and crowds.”

564“Good, good, bhikkhus! Those great disciples spoke rightly when they said that I have called noise a thorn to the jhānas. There are, bhikkhus, these ten thorns. What ten? (1) Delight in company is a thorn to one who delights in solitude. (2) Pursuit of an attractive object is a thorn to one intent on meditation on the mark of the unattractive. (3) An unsuitable show is a thorn to one guarding the doors of the sense faculties. (4) Keeping company with women is a thorn to the celibate life. [135] (5) Noise is a thorn to the first jhāna. (6) Thought and examination are a thorn to the second jhāna. (7) Rapture is a thorn to the third jhāna. (8) In-and-out breathing is a thorn to the fourth jhāna. (9) Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. (10) Lust is a thorn, hatred is a thorn, and delusion is a thorn. Dwell thornless, bhikkhus! Dwell without thorns! The arahants are thornless. The arahants are without thorns. The arahants are thornless and without thorns.”

73 (3) Wished For

565“Bhikkhus, there are these ten things that are wished for, desired, agreeable, and rarely gained in the world. What ten? (1) Wealth is wished for, desired, agreeable, and rarely gained in the world. (2) Beauty … (3) Health … (4) Virtuous behavior … (5) Celibacy … (6) Friends … (7) Learning … (8) Wisdom … (9) Good qualities … (10) The heavens are wished for, desired, agreeable, and rarely gained in the world. [136] These are the ten things that are wished for, desired, agreeable, and rarely gained in the world.

566“There are ten [other] things, bhikkhus, that are obstructions to these ten things that are wished for, desired, agreeable, and rarely gained in the world. (1) Indolence and lack of initiative are obstructions to [the acquisition of] wealth. (2) Not adorning and beautifying oneself are obstructions to beauty. (3) Doing what is unbeneficial is an obstruction to health. (4) Bad friendship is an obstruction to virtuous behavior. (5) Non-restraint of the sense faculties is an obstruction to celibacy. (6) Duplicity is an obstruction to friendships. (7) Non-recitation is an obstruction to learning. (8) Unwillingness to listen and not asking questions are obstructions to wisdom. (9) Not applying oneself and lack of reflection are obstructions to good qualities. (10) Wrong practice is an obstruction to the heavens. These are the ten [other] things that are obstructions to those ten things that are wished for, desired, agreeable, and rarely gained in the world.

567“There are ten [other] things, bhikkhus, that are nutriments for these ten things that are wished for, desired, agreeable, and rarely gained in the world. (1) Diligence and initiative are nutriments for [the acquisition of] wealth. (2) Adorning and beautifying oneself are nutriments for beauty. (3) Doing what is beneficial is a nutriment for health. (4) Good friendship is a nutriment for virtuous behavior. (5) Restraint of the sense faculties is a nutriment for celibacy. (6) Sincerity is a nutriment for friendships. (7) Recitation is a nutriment for learning. (8) Willingness to listen and asking questions are nutriments for wisdom. (9) Applying oneself and reflection are nutriments for good qualities. (10) Right practice is a nutriment for the heavens. These are the ten [other] things that are nutriments for those ten things that are wished for, desired, agreeable, and rarely gained in the world.” [137]

74 (4) Growth²⁰⁹⁰An expanded parallel of 5:63 and 5:64.

568“Bhikkhus, growing in ten ways, a noble disciple grows by a noble growth, and he absorbs the essence and the best of this life. What ten? (1) He grows in fields and land; (2) in wealth and grain; (3) in wives and children; (4) in slaves, workers, and servants; (5) in livestock; (6)–(10) in faith, virtuous behavior, learning, generosity, and wisdom. Growing in these ten ways, a noble disciple grows by a noble growth, and he absorbs the essence and the best of this life.”

569One who grows here in wealth and grain,
in children, wives, and livestock,
is wealthy and famous, honored
by relatives, friends, and royalty.

570Such a discerning good man—
who grows here in faith and virtuous behavior,
in wisdom, generosity, and learning—
grows in both ways in this life.

75 (5) Migasālā²⁰⁹¹A part-parallel of 6:44, with similar setting but different contents.

571On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and went to the house of the female lay follower Migasālā, where he sat down on the seat prepared for him. Then the female lay disciple Migasālā approached the Venerable Ānanda, paid homage to him, sat down to one side, and said:

572“Bhante Ānanda, just how should this [138] teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life? My father Purāṇa was celibate, living apart, abstaining from sexual intercourse, the common person’s practice. When he died, the Blessed One declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].’ My paternal uncle Isidatta²⁰⁹²Ce pettā pi yo; Be pitāmaho, Ee pettā piyo. PED explains pitāmahā (under pitar) as “grandfather,” which seems unlikely here. PED, under pettāpiya (epic Skt pitṛvya), gives “father’s brother, paternal uncle,” which can thus support Ce and Ee if the spaces are eliminated. See too pp. 1758–59, note 1330. was not celibate but lived a contented married life. When he died, the Blessed One also declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].’ Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life?”

573“It was just in this way, sister, that the Blessed One declared it.”

574Then, when the Venerable Ānanda had received almsfood at Migasālā’s house, he rose from his seat and departed. After his meal, on returning from his alms round, he went to the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, in the morning, I dressed, took my bowl and robe, and went to the house of the female lay follower Migasālā….[139] [all as above, down to] … When she asked me this, I replied: ‘It was just in this way, sister, that the Blessed One declared it.’”

575[The Blessed One said:] “Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman’s intellect? And who are those [who have] the knowledge of other persons as superior and inferior?²⁰⁹³I take Ce –ñāṇo here to be a misprint for –ñāṇe, which occurs in the repetition of the statement toward the end of the sutta. In 6:44, Ce has –ñāṇe in both places.

576“There are, Ānanda, these ten types of persons found existing in the world. What ten?

577(1) “Here, Ānanda, there is one person who is immoral and does not understand as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder.²⁰⁹⁴Dussīlyaṃ aparisesaṃ nirujjhati. Mp: “Here, the five kinds of immorality are abandoned by the path of stream-entry; the ten [courses of unwholesome kamma], by the path of arahantship. At the moment of fruition they are said to have been abandoned. By nirujjhati the text here refers to the moment of fruition. A worldling breaks virtuous behavior in five ways: by committing a pārājika offense, by giving up the training, by joining another sect, by reaching arahantship, and by death. The first three lead to the decline of development, the fourth to its growth, and the fifth neither to decline nor growth. But how is virtuous behavior broken by reaching arahantship? Because a worldling can have extremely wholesome virtuous behavior, but the path of arahantship leads to the destruction of wholesome and unwholesome kamma; thus it is broken in that way.” This, it should be pointed out, is explained from the Abhidhamma standpoint, according to which an arahant’s actions, being mere activities (kiriya) without kammic result, are not classified as either wholesome or unwholesome. In the language of the suttas, however, they would be described as extremely wholesome. And he has not listened [to the teachings], become learned [in them], penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

578(2) “Then, Ānanda, there is one person who is immoral yet understands as it really is that liberation of mind, liberation by wisdom, [140] where that immorality of his ceases without remainder. And he has listened [to the teachings], become learned [in them], penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

579“Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That [judgment] of theirs will indeed lead to their harm and suffering for a long time.

580“Between them, Ānanda, the person who is immoral, and who understands as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder; who has listened [to the teachings], become learned [in them], penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?

581“Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people. [141]

582(3) “Then, Ānanda, there is one person who is virtuous yet does not understand as it really is that liberation of mind, liberation by wisdom, where that virtuous behavior of his ceases without remainder. And he has not listened [to the teachings] … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

583(4) “Then, Ānanda, there is one person who is virtuous and understands as it really is that liberation of mind, liberation by wisdom, where that virtuous behavior of his ceases without remainder. And he has listened [to the teachings] … and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

584“Ānanda, those who are judgmental will pass such judgment on them … I alone, or one like me, may pass judgment on people.

585(5) “Then, Ānanda, there is one person who is strongly prone to lust and does not understand as it really is that liberation of mind, liberation by wisdom, where that lust of his ceases without remainder. And he has not listened [to the teachings] … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

586(6) “Then, Ānanda, there is one person who is strongly prone to lust yet understands as it really is that liberation of mind, liberation by wisdom, where that lust of his ceases without remainder. And he has listened [to the teachings] … and he attains temporary liberation. [142] With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

587“Ānanda, those who are judgmental will pass such judgment on them…. I alone, or one like me, may pass judgment on people.

588(7) “Then, Ānanda, there is one person who is prone to anger and does not understand as it really is that liberation of mind, liberation by wisdom, where that anger of his ceases without remainder. And he has not listened [to the teachings] … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

589(8) “Then, Ānanda, there is one person who is prone to anger yet understands as it really is that liberation of mind, liberation by wisdom, where that anger of his ceases without remainder. And he has listened [to the teachings] … he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

590“Ānanda, those who are judgmental will pass such judgment on them…. I alone, or one like me, may pass judgment on people.

591(9) “Then, Ānanda, there is one person who is restless and does not understand as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder. And he has not listened [to the teachings] … he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.

(10) “Then, Ānanda, there is one person who is restless yet understands as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder. And he has listened [to the teachings], become learned [in them], penetrated [them] by view, [143] and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.

592“Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That [judgment] of theirs will indeed lead to their harm and suffering for a long time.

593“Between them, Ānanda, the person who is restless, and who understands as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder; who has listened [to the teachings], become learned [in them], penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?

594“Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.

595“Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman’s intellect? And who are those [who have] the knowledge of other persons as superior and inferior?

596“These are the ten types of persons found existing in the world.

597“Ānanda, if Isidatta had possessed the same kind of virtuous behavior that Purāṇa had, Purāṇa could not have even known his destination. [144] And if Purāṇa had possessed the same kind of wisdom that Isidatta had, Isidatta could not have even known his destination. In this way, Ānanda, these two persons were each deficient in one respect.”

76 (6) Incapable

598(1) “Bhikkhus, if these three things²⁰⁹⁵I translate on the basis of Ce and Be, which read tayo me. Ee consistently reads only tayo, without me. were not found in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One would not arise in the world, and the Dhamma and discipline proclaimed by him would not shine in the world. What three? Birth, old age, and death. If these three things were not found in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One would not arise in the world, and the Dhamma and discipline proclaimed by him would not shine in the world. But because these three things are found in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One arises in the world, and the Dhamma and discipline proclaimed by him shines in the world.

599(2) “Without having abandoned these three things, one is incapable of abandoning birth, old age, and death. What three? Lust, hatred, and delusion. Without having abandoned these three things, one is incapable of abandoning birth, old age, and death.

600(3) “Without having abandoned these three things, one is incapable of abandoning lust, hatred, and delusion. What three? Personal-existence view, doubt, and wrong grasp of behavior and observances. Without having abandoned these three things, one is incapable of abandoning lust, hatred, and delusion. [145]

601(4) “Without having abandoned these three things, one is incapable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. What three? Careless attention, following a wrong path, and mental sluggishness. Without having abandoned these three things, one is incapable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances.

602(5)“Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. What three? Muddle-mindedness, lack of clear comprehension, and mental distraction. Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness.

603(6) “Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction.

604(7) “Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. What three? Restlessness, non-restraint, and immorality. Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. [146]

605(8) “Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality. What three? Lack of faith, uncharitableness, and laziness. Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality.

606(9) “Without having abandoned these three things, one is incapable of abandoning lack of faith, uncharitableness, and laziness. What three? Disrespect, being difficult to correct, and bad friendship. Without having abandoned these three things, one is incapable of abandoning lack of faith, uncharitableness, and laziness.

607(10) “Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship. What three? Moral shamelessness, moral recklessness, and heedlessness. Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship.

608“Bhikkhus, one who is morally shameless and morally reckless is heedless. One who is heedless is incapable of abandoning disrespect, being difficult to correct, and bad friendship. One who has bad friends is incapable of abandoning lack of faith, uncharitableness, and laziness. One who is lazy is incapable of abandoning restlessness, non-restraint, and immorality. One who is immoral is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. One who has a mind bent on criticism is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. One who is [147] mentally distracted is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. One who is mentally sluggish is incapable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. One who has doubt is incapable of abandoning lust, hatred, and delusion. Without having abandoned lust, hatred, and delusion, one is incapable of abandoning birth, old age, and death.

609(1) “Bhikkhus, having abandoned these three things, one is capable of abandoning birth, old age, and death. What three? Lust, hatred, and delusion. Having abandoned these three things, one is capable of abandoning birth, old age, and death.

610(2) “Having abandoned these three things, one is capable of abandoning lust, hatred, and delusion. What three? Personal-existence view, doubt, and wrong grasp of behavior and observances. Having abandoned these three things, one is capable of abandoning lust, hatred, and delusion.

611(3) “Having abandoned these three things, one is capable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. What three? Careless attention, following a wrong path, and mental sluggishness. Having abandoned these three things, one is capable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances.

612(4) “Having abandoned these three things, one is capable of abandoning careless attention, following a wrong path, and mental sluggishness. What three? Muddle-mindedness, lack of clear comprehension, and mental distraction. Having abandoned these three things, one is capable of abandoning careless attention, following a wrong path, and mental sluggishness. [148]

613(5) “Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction.

614(6) “Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. What three? Restlessness, non-restraint, and immorality. Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.

615(7) “Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality. What three? Lack of faith, uncharitableness, and laziness. Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality.

616(8) “Having abandoned these three things, one is capable of abandoning lack of faith, uncharitableness, and laziness. What three? Disrespect, being difficult to correct, and bad friendship. Having abandoned these three things, one is capable of abandoning lack of faith, uncharitableness, and laziness.

617(9) “Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship. What three? Moral shamelessness, moral recklessness, and heedlessness. Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship.

618(10) “Bhikkhus, one who has a sense of moral shame and moral dread is heedful. One who is heedful is capable of abandoning disrespect, being difficult to speak to, and bad friendship. One who has good friends [149] is capable of abandoning lack of faith, uncharitableness, and laziness. One who is energetic is capable of abandoning restlessness, non-restraint, and immorality. One who is virtuous is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. One whose mind is not bent on criticism is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. One who has an undistracted mind is capable of abandoning careless attention, following a wrong path, and mental sluggishness. One who has an unsluggish mind is capable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. One without doubt is capable of abandoning lust, hatred, and delusion. Having abandoned lust, hatred, and delusion, one is capable of abandoning birth, old age, and death.”

77 (7) The Crow

619“Bhikkhus, a crow has ten bad qualities. What ten? It is destructive and impudent, ravenous and voracious, cruel and pitiless, weak and raucous, muddle-minded and acquisitive. A crow has these ten bad qualities. So too, an evil bhikkhu has ten bad qualities. What ten? He is destructive and impudent, ravenous and voracious, cruel and pitiless, weak and raucous, muddle-minded and acquisitive. An evil bhikkhu has these ten bad qualities.” [150]

78 (8) The Nigaṇṭhas

620“Bhikkhus, the Nigaṇṭhas have ten bad qualities. What ten? (1) The Nigaṇṭhas are without faith, (2) immoral, (3) morally shameless, (4) morally reckless, (5) and devoted to bad persons. (6) They extol themselves and disparage others. (7) They grasp their own views, hold to them tightly, and relinquish them with difficulty. (8) They are deceivers, (9) have evil desires, and (10) hold wrong views.²⁰⁹⁶I read with Ce and Ee micchādiṭṭhikā, as against Be pāpamittā, “have bad friends.” The Nigaṇṭhas have these ten bad qualities.”

79 (9) Grounds (1)²⁰⁹⁷An expanded parallel of 9:29.

621“Bhikkhus, there are these ten grounds for resentment. What ten? (1) [Thinking:] ‘They acted for my harm,’ one harbors resentment. (2) [Thinking:] ‘They are acting for my harm,’ one harbors resentment. (3) [Thinking:] ‘They will act for my harm,’ one harbors resentment. (4) [Thinking:] ‘They acted for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (5) [Thinking:] ‘They are acting for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (6) [Thinking:] ‘They will act for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (7) [Thinking:] ‘They acted for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (8) [Thinking:] ‘They are acting for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (9) [Thinking:] ‘They will act for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (10) And one becomes angry without a reason.²⁰⁹⁸Aṭṭhāne ca kuppati. Mp: “In relation to some intentionally motivated event there can be a reason [for getting angry], as when someone acts for my harm, and so forth. But this is not the case when one injures oneself against tree stumps and so forth. Therefore, in this case it is said that the resentment is without a reason (aṭṭhāne āghāto).” These, bhikkhus, are the ten grounds for resentment.”

80 (10) Grounds (2)²⁰⁹⁹An expanded parallel of 9:30.

622“Bhikkhus, there are these ten ways of removing resentment. What ten? (1) [Thinking:] ‘They acted for my harm, but what can be done about it?’ one removes resentment. [151] (2) [Thinking:] ‘They are acting for my harm, but what can be done about it?’ one removes resentment. (3) [Thinking:] ‘They will act for my harm, but what can be done about it?’ one removes resentment. (4) [Thinking:] ‘They acted …’ (5) … ‘They are acting …’ (6) … ‘They will act for the harm of one who is pleasing and agreeable to me, but what can be done about it?’ one removes resentment (7) [Thinking:] ‘They acted …’ (8) … ‘They are acting …’ (9) … ‘They will act for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?’ one removes resentment. (10) And one does not become angry without a reason. These, bhikkhus, are the ten ways of removing resentment.”

IV. THE ELDERS

81 (1) Bāhuna

623On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggārā Lotus Pond. Then the Venerable Bāhuna approached the Blessed One, paid homage to him, sat down to one side, and said to him:

624“Bhante, from how many things is the Tathāgata released, detached, and emancipated, that he dwells with a mind free from boundaries?” [152]

625“Bāhuna, it is because the Tathāgata is released, detached, and emancipated from ten things that he dwells with a mind free from boundaries. What ten? (1) It is because the Tathāgata is released, detached, and emancipated from form that he dwells with a mind free from boundaries. (2)–(5) It is because the Tathāgata is released, detached, and emancipated from feeling … perception … volitional activities … consciousness that he dwells with a mind free from boundaries. (6)–(10) It is because the Tathāgata is released, detached, and emancipated from birth … old age … death … suffering … defilements that he dwells with a mind free from boundaries.

626“Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises up above the water and stands unsoiled by the water,²¹⁰⁰Also in 4:36. even so, Bāhuna, it is because the Tathāgata is released, detached, and emancipated from these ten things that he dwells with a mind free from boundaries.”

82 (2) Ānanda

627Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

628(1) “It is impossible, Ānanda, that a bhikkhu without faith will achieve growth, progress, and maturity in this Dhamma and discipline. (2) It is impossible that an immoral bhikkhu … (3) … a bhikkhu of little learning … (4) … a bhikkhu who is difficult to correct … [153] (5) … a bhikkhu who has bad friends … (6) … a lazy bhikkhu … (7) … a muddle-minded bhikkhu … (8) … a bhikkhu who is not content … (9) … a bhikkhu of evil desires … (10) … a bhikkhu who holds wrong view will achieve growth, progress, and maturity in this Dhamma and discipline. It is impossible that a bhikkhu who possesses these ten qualities will achieve growth, progress, and maturity in this Dhamma and discipline.

629(1) “It is possible, Ānanda, that a bhikkhu endowed with faith will achieve growth, progress, and maturity in this Dhamma and discipline. (2) It is possible that a virtuous bhikkhu … (3) … a bhikkhu of much learning … (4) … a bhikkhu who is easy to correct … (5) … a bhikkhu who has good friends … (6) … an energetic bhikkhu … (7) … a mindful bhikkhu … [154] (8) … a contented bhikkhu … (9) … a bhikkhu of few desires … (10) … a bhikkhu who holds right view will achieve growth, progress, and maturity in this Dhamma and discipline. It is possible that a bhikkhu who possesses these ten qualities will achieve growth, progress, and maturity in this Dhamma and discipline.”

83 (3) Puṇṇiya²¹⁰¹An expanded parallel of 8:82.

630Then the Venerable Puṇṇiya approached the Blessed One, paid homage to him, sat down to one side, and said to him:

631“Bhante, why is it that at times the Tathāgata is disposed to teach the Dhamma and at times is not disposed [to teach]?”

632(1) “When, Puṇṇiya, a bhikkhu is endowed with faith but does not approach him, the Tathāgata is not disposed to teach the Dhamma. (2) But when a bhikkhu is endowed with faith and approaches him, the Tathāgata is disposed to teach.

633(3) “When, Puṇṇiya, a bhikkhu is endowed with faith and approaches him, but he does not attend on him … (4) When he attends on him but does not ask questions … (5) When he asks questions but does not listen to the Dhamma with eager ears … (6) When he listens to the Dhamma with eager ears, but having heard it, does not retain it in mind … (7) When, having heard it, he retains it in mind but does not examine the meaning of the teachings that have been retained in mind … (8) When he examines the meaning of the teachings that have been retained in mind but does not [155] understand the meaning and the Dhamma and then practice in accordance with the Dhamma … (9) When he understands the meaning and the Dhamma and then practices in accordance with the Dhamma, but he is not a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning … (10) When he is a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning, but he does not instruct, encourage, inspire, and gladden his fellow monks, the Tathāgata is not disposed to teach the Dhamma.

634“But, Puṇṇiya, (1) when a bhikkhu is endowed with faith, (2) approaches [the Tathāgata], (3) attends on [the Tathāgata], (4) asks questions, and (5) listens to the Dhamma with eager ears; and (6) having heard the Dhamma, he retains it in mind, (7) examines the meaning of the teachings he has retained in mind, and (8) understands the meaning and the Dhamma and then practices in accordance with the Dhamma; and (9) he is a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning; and (10) he instructs, encourages, inspires, and gladdens his fellow monks, the Tathāgata is disposed to teach the Dhamma. When, Puṇṇiya, one possesses these ten qualities, the Tathāgata is entirely disposed to teach the Dhamma.”

84 (4) Declaration

635There the Venerable Mahāmoggallāna addressed the bhikkhus: “Friends, bhikkhus!”

636“Friend,” those bhikkhus replied. The Venerable Mahāmoggallāna said this:

637“Here, friends, a bhikkhu declares final knowledge thus: ‘I understand: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’ The Tathāgata [156] or his disciple who is a jhāna-attainer—skilled in attainment, skilled in others’ minds, skilled in the ways of others’ minds—questions him, interrogates him, and cross-examines him. When he is being questioned, interrogated, and cross-examined by the Tathāgata or his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster.

638“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why does this venerable one declare final knowledge thus: “I understand: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”?’ The Tathāgata or his disciple, having encompassed his mind with his own mind, understands:

639(1) “‘This venerable one is prone to anger and his mind is often obsessed by anger. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by anger is a case of decline.

640(2) “‘This venerable one is hostile and his mind is often obsessed by hostility. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by hostility is a case of decline.

641(3) “‘This venerable one is prone to denigration and his mind is often obsessed by denigration. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by denigration is a case of decline.

642(4) “‘This venerable one is insolent and his mind is often obsessed by insolence. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by insolence is a case of decline.

643(5) “‘This venerable one is envious and his mind is often obsessed by envy. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by envy is a case of decline.

644(6) “‘This venerable one is miserly and his mind is often obsessed by miserliness. [157] But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by miserliness is a case of decline.

645(7) “‘This venerable one is crafty and his mind is often obsessed by craftiness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by craftiness is a case of decline.

(8) “‘This venerable one is deceitful and his mind is often obsessed by deceitfulness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by deceitfulness is a case of decline.

646(9) “‘This venerable one has evil desires and his mind is often obsessed by desire. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by desire is a case of decline.

647(10) “‘When there is something further to be done,²¹⁰²I here read with Be Sati kho pana ayamāyasmā uttari karaṇīye, as against Ce and Ee Muṭṭhassati kho pana ayamāyasmā uttari karaṇīye, “This venerable one, who is muddle-minded, when there is something further to be done …” In Be sati is a present participle used in a locative absolute construction; it is totally unrelated to the noun sati meaning mindfulness. Possibly the reading muṭṭhassati arose through the influence of 10:85 §7 below. this venerable one comes to a stop along the way on account of some lower achievement of distinction. But in the Dhamma and discipline proclaimed by the Tathāgata, coming to a stop along the way is a case of decline.’

648“Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline.”

85 (5) The Boaster

649On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the bhikkhus:

650“Friends, bhikkhus!”

651“Friend!” those bhikkhus replied. The Venerable Mahācunda said this:

652“Here, friends, a bhikkhu is a boaster, one who brags about achievements: ‘I attain and emerge from the first jhāna. I attain and emerge from the second jhāna … the third jhāna … the fourth jhāna … [158] … the base of the infinity of space … the base of the infinity of consciousness … the base of nothingness … the base of neither-perception-nor-non-perception. I attain and emerge from the cessation of feeling and perception.’ The Tathāgata or his disciple who is a jhāna-attainer—skilled in attainment, skilled in others’ minds, skilled in the ways of others’ minds—questions him, interrogates him, and cross-examines him. When he is being questioned, interrogated, and cross-examined by the Tathāgata or by his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster.

“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why is this venerable one a boaster, one who brags about achievements: “I attain and emerge from the first jhāna … I attain and emerge from the cessation of feeling and perception”?’ The Tathāgata or his disciple, having encompassed his mind with his own mind, understands:

653(1) “‘For a long time this venerable one’s conduct has been broken, flawed, blemished, and blotched, and he does not consistently observe and follow virtuous behavior. This venerable one is immoral. But in the Dhamma and discipline proclaimed by the Tathāgata, immorality is a case of decline.

654(2) “‘This venerable one is without faith. But in the Dhamma and discipline proclaimed by the Tathāgata, lack of faith is a case of decline.

655(3) “‘This venerable one is of little learning and without proper conduct. But in the Dhamma and discipline proclaimed by the Tathāgata, little learning is a case of decline. [159]

656(4) “‘This venerable one is difficult to correct. But in the Dhamma and discipline proclaimed by the Tathāgata, being difficult to correct is a case of decline.

657(5) “‘This venerable one has bad friends. But in the Dhamma and discipline proclaimed by the Tathāgata, bad friendship is a case of decline.

658(6) “‘This venerable one is lazy. But in the Dhamma and discipline proclaimed by the Tathāgata, laziness is a case of decline.

659(7) “‘This venerable one is muddle-minded. But in the Dhamma and discipline proclaimed by the Tathāgata, muddlemindedness is a case of decline.

660(8) “‘This venerable one is a deceiver. But in the Dhamma and discipline proclaimed by the Tathāgata, deceitfulness is a case of decline.

661(9) “‘This venerable one is difficult to support. But in the Dhamma and discipline proclaimed by the Tathāgata, being difficult to support is a case of decline.

662(10) “‘This venerable one is unwise. But in the Dhamma and discipline proclaimed by the Tathāgata, lack of wisdom is a case of decline.’

663“Suppose, friends, that one man would say to his companion: ‘Whenever you need money for anything, my friend, just ask me and I’ll give it to you.’ When the companion has need of money, he says to his friend: ‘I need money, friend. Give me some.’ The other says: ‘In that case, friend, dig here.’ He digs there but doesn’t find anything. He then says: ‘You lied to me, friend, you spoke falsely when you told me to dig here.’ The other says: ‘I didn’t lie to you, friend, I didn’t speak falsely. Rather, dig there.’ He digs there as well but doesn’t find anything. Again, he says: ‘You lied to me, friend, you spoke falsely when you told me to dig there.’ The other says: ‘I didn’t lie to you, friend, I didn’t speak falsely. [160] Rather, dig there.’ He digs there as well but doesn’t find anything. He then says: ‘You lied to me, friend, you spoke falsely when you told me to dig there.’²¹⁰³Ce repeats the exchange here once more, with the trickster telling his companion to dig still again. I follow Be and Ee, which omit this repetition. The other says: ‘I didn’t lie to you, friend, I didn’t speak falsely. I was insane, out of my mind.’

664“So too, friends, a bhikkhu is a boaster, one who brags about achievements: ‘I attain and emerge from the first jhāna.’ … [all as above down to:] [161] … (10) ‘This venerable one is unwise. But in the Dhamma and discipline proclaimed by the Tathāgata, lack of wisdom is a case of decline.’

665“Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline.”

86 (6) Final Knowledge

666On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable [162] Mahākassapa addressed the bhikkhus: “Friends, bhikkhus!”

667“Friend,” those bhikkhus replied. The Venerable Mahākassapa said this:

668“Here, friends, a bhikkhu declares final knowledge thus: ‘I understand: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.”’ The Tathāgata or his disciple who is a jhāna-attainer—skilled in attainment, skilled in others’ minds, skilled in the ways of others’ minds—questions him, interrogates him, and cross-examines him. When he is being questioned, interrogated, and cross-examined by the Tathāgata or his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster.

669“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why does this venerable one declare final knowledge thus: “I understand: ‘Destroyed is birth … there is no more coming back to any state of being’”?’ The Tathāgata or his disciple, having encompassed his mind with his own mind, understands: ‘This venerable one overestimates himself, imagines that his estimate of himself is valid, thinks that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved, and by overestimation of himself he declares final knowledge thus: “I understand: ‘Destroyed is birth … there is no more coming back to any state of being.’”’

670“The Tathāgata or his disciple who is a jhāna-attainer … encompasses his mind with his own mind and considers: ‘Why does this venerable one overestimate himself and imagine that his estimate of himself is valid; why does he think that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved; and why, by overestimation of himself, does he declare final knowledge thus: “I understand: ‘Destroyed is [163] birth … there is no more coming back to any state of being’”?’

671“The Tathāgata or his disciple who is a jhāna-attainer … having encompassed his mind with his own mind, understands: ‘This venerable one has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. Therefore this venerable one overestimates himself and imagines that his estimate of himself is valid; he thinks that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved; and by overestimation of himself he declares final knowledge thus: “I understand: ‘Destroyed is birth … there is no more coming back to any state of being.’”’

672“The Tathāgata or his disciple who is a jhāna-attainer … having encompassed his mind with his own mind, understands:

673(1) “‘This venerable one is full of longing and his mind is often obsessed by longing. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by longing is a case of decline.

674(2) “‘This venerable one is full of ill will and his mind is often obsessed by ill will. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by ill will is a case of decline.

675(3) “‘This venerable one is given to dullness and drowsiness and his mind is often obsessed by dullness and drowsiness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by dullness and drowsiness is a case of decline.

676(4) “‘This venerable one is restless and his mind is often obsessed by restlessness. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by restlessness is a case of decline.

677(5) “‘This venerable one is given to doubt and his mind is often obsessed by doubt. But in the Dhamma and discipline proclaimed by the Tathāgata, obsession by doubt is a case of decline.

678(6) “‘This venerable one delights in work, takes delight in work, is devoted to delight in work. [164] But in the Dhamma and discipline proclaimed by the Tathāgata, delight in work is a case of decline.

679(7) “‘This venerable one delights in talk, takes delight in talk, is devoted to delight in talk. But in the Dhamma and discipline proclaimed by the Tathāgata, delight in talk is a case of decline.

680(8) “‘This venerable one delights in sleep, takes delight in sleep, is devoted to delight in sleep. But in the Dhamma and discipline proclaimed by the Tathāgata, delight in sleep is a case of decline.

681(9) “‘This venerable one delights in company, takes delight in company, is devoted to delight in company. But in the Dhamma and discipline proclaimed by the Tathāgata, delight in company is a case of decline.

(10) “‘When there is something further to be done,²¹⁰⁴As with 10:84 §10, I prefer the Be reading. this venerable one comes to a stop along the way on account of some lower achievement of distinction. But in the Dhamma and discipline proclaimed by the Tathāgata, coming to a stop along the way is a case of decline.’

682“Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline.”

87 (7) Disciplinary Issues

683There the Blessed One addressed the bhikkhus with reference to the bhikkhu Kalandaka:²¹⁰⁵This is the name in Ce. Ee reads kālakaṃ, which could also be taken as a proper name. But Be has kālakataṃ, which means “one who has died.” “Bhikkhus!”

684“Venerable sir!” those bhikkhus replied.

685The Blessed One said this:

686(1) “Here, a bhikkhu is a maker of disciplinary issues and he does not speak in praise of the settlement of disciplinary issues. When a bhikkhu is a maker of disciplinary issues and does not speak in praise of the settlement of disciplinary issues, this is a quality that does not lead to affection, respect, esteem, accord, or unity.²¹⁰⁶Ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati. Mp glosses na sāmaññāya with na samaṇadhammabhāvāya “nor to the state [or duty] of an ascetic.” Mp obviously takes sāmañña to be derived from samaṇa. However, the word sāmaññā is also an abstract noun from samāna, meaning “the same” or “similar,” and I believe this is the sense intended here. I translate it as “accord,” which agrees well with the next word, ekībhāvāya. See too AN8, note 1623. Mp does not gloss bhāvanāya, but in commenting on 8:2 it allows two alternatives, “meditative development” and “esteem for virtues.” In this context I have taken the latter to be intended. A Chinese parallel, MĀ 94, at T I 576a23–25, has for bhāvanāya, , “nor to meditative development”; and for sāmaññā, , “nor to obtaining the ascetic state.” Despite this agreement between Mp and MĀ 94, I still think it possible that the words were misunderstood at an early period and prefer my rendering. [165]

687(2) “Again, a bhikkhu does not desire training and he does not speak in praise of undertaking the training. When a bhikkhu does not desire training … this, too, is a quality that does not lead to … unity.

688(3) “Again, a bhikkhu has evil desires and he does not speak in praise of the removal of desire. When a bhikkhu has evil desires … this, too, is a quality that does not lead to … unity.

689(4) “Again, a bhikkhu is prone to anger and he does not speak in praise of the removal of anger. When a bhikkhu is prone to anger … this, too, is a quality that does not lead to … unity.

690(5) “Again, a bhikkhu is one who denigrates [others] and he does not speak in praise of the removal of denigration. When a bhikkhu is one who denigrates … this, too, is a quality that does not lead to … unity.

691(6) “Again, a bhikkhu is crafty and he does not speak in praise of the removal of craftiness. When a bhikkhu is crafty … this, too, is a quality that does not lead to … unity.

692(7) “Again, a bhikkhu is deceitful and he does not speak in praise of the removal of deceitfulness. When a bhikkhu is deceitful … this, too, is a quality that does not lead to … unity. [166]

693(8) “Again, a bhikkhu is not inclined to pay attention to teachings and he does not speak in praise of paying attention to teachings. When a bhikkhu is not inclined to pay attention to teachings … this, too, is a quality that does not lead to … unity.

694(9) “Again, a bhikkhu is not inclined to seclusion and he does not speak in praise of seclusion. When a bhikkhu is not inclined to seclusion … this, too, is a quality that does not lead to … unity.

695(10) “Again, a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality. When a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality, this, too, is a quality that does not lead to affection, respect, esteem, accord, or unity.

696“Although such a bhikkhu might wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks do not honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has not abandoned those bad unwholesome qualities.

697“Suppose a wild colt would wish: ‘Oh, if only people would assign me a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming!’ yet people do not assign him a thoroughbred’s place, feed him a thoroughbred’s food, and give him a thoroughbred’s grooming. [167] For what reason? Because wise people see that he has not abandoned his tricks, ploys, gambits, and wiles. So too, although such a bhikkhu might wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks do not honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has not abandoned those bad unwholesome qualities.

698(1) “But a bhikkhu is not a maker of disciplinary issues and he speaks in praise of the settlement of disciplinary issues. When a bhikkhu is not a maker of disciplinary issues and speaks in praise of the settlement of disciplinary issues, this is a quality that leads to affection, respect, esteem, accord, and unity.

(2) “Again, a bhikkhu desires training and he speaks in praise of undertaking the training. When a bhikkhu desires training … this, too, is a quality that leads to … unity.

699(3) “Again, a bhikkhu has few desires and he speaks in praise of the removal of desire. When a bhikkhu has few desires … this, too, is a quality that leads to … unity.

700(4) “Again, a bhikkhu is not prone to anger and he speaks in praise of the removal of anger. When a bhikkhu is not prone to anger … this, too, is a quality that leads to … unity.

701(5) “Again, a bhikkhu is not one who denigrates [others] and he speaks in praise of the removal of denigration. When a bhikkhu is not one who denigrates [others] … this, too, is a quality that leads to … unity. [168]

702(6) “Again, a bhikkhu is not crafty and he speaks in praise of the removal of craftiness. When a bhikkhu is not crafty … this, too, is a quality that leads to … unity.

703(7) “Again, a bhikkhu is not deceitful and he speaks in praise of the removal of deceitfulness. When a bhikkhu is not deceitful … this, too, is a quality that leads to … unity.

704(8) “Again, a bhikkhu is inclined to attend to teachings and he speaks in praise of attending to teachings. When a bhikkhu is inclined to attend to teachings … this, too, is a quality that leads to … unity.

705(9) “Again, a bhikkhu is inclined to seclusion and he speaks in praise of seclusion. When a bhikkhu is inclined to seclusion … this, too, is a quality that leads to … unity.

706(10) “Again, a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality. When a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality, this, too, is a quality that leads to affection, respect, esteem, accord, and unity.

707“Although such a bhikkhu might not wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has abandoned those bad unwholesome qualities.

708“Suppose an excellent thoroughbred horse would not wish: ‘Oh, if only people would assign me a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming!’ yet people assign him a thoroughbred’s place, feed him a thoroughbred’s food, [169] and give him a thoroughbred’s grooming. For what reason? Because wise people see that he has abandoned his tricks, ploys, gambits, and wiles. So too, although such a bhikkhu might not wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has abandoned those bad unwholesome qualities.”

88 (8) One Who Insults²¹⁰⁷This partly replicates 5:211, but the difference in formulation is too prominent for it to be called an expanded parallel of the earlier sutta.

709“Bhikkhus, when a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these ten disasters. What ten? (1) He does not achieve what he has not yet achieved. (2) He falls away from what he has achieved. (3) His good qualities are not polished.²¹⁰⁸With Ce, Be, and Mp (Ce and Be) I read saddhammassa na vodāyanti. Ee has the singular verb vodāyati, but the notes in Ee also refer to mss with vodāyanti. Saddhammassa should be resolved saddhammā assa. Mp: “The good qualities of the teaching, consisting in the three trainings, do not become polished for him” (sikkhāttayasaṅkhātā sāsanasaddhammā assa vodānaṃ na gacchanti). (4) He overestimates his good qualities, or (5) leads the spiritual life dissatisfied, or (6) commits a certain defiled offense, or (7) contracts a severe illness, or (8) goes mad and becomes mentally deranged. (9) He dies confused. (10) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these ten disasters.” [170]

89 (9) Kokālika²¹⁰⁹Versions of this sutta are also at SN 6:9–10 and Sn 3:10.

710Then the bhikkhu Kokālika approached the Blessed One, paid homage to him, sat down to one side, and said: “Bhante, Sāriputta and Moggallāna have evil desires and have come under the control of evil desires.”

711[The Blessed One replied:] “Do not say so, Kokālika! Do not say so, Kokālika!²¹¹⁰Mā h’evaṃ Kokālika, mā h’evaṃ Kokālika. Sn p. 124 has the same reading, but SN I 150,7–8 reads: mā h’evaṃ Kokālika avaca, mā h’evaṃ Kokālika avaca. Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”

712A second time the bhikkhu Kokālika said to the Blessed One: “Bhante, although I consider the Blessed One worthy of faith and trust, [I still say that] Sāriputta and Moggallāna have evil desires and have come under the control of evil desires.”

713“Do not say so, Kokālika! … Sāriputta and Moggallāna are well behaved.”

A third time the bhikkhu Kokālika said to the Blessed One: “Bhante, although I consider the Blessed One worthy of faith and trust, [I still say that] Sāriputta and Moggallāna have evil desires and have come under the control of evil desires.”

714“Do not say so, Kokālika! Do not say so, Kokālika! Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”

715Then the bhikkhu Kokālika rose from his seat, paid homage to the Blessed One, circumambulated the Blessed One keeping the right side toward him, and departed. Not long after the bhikkhu Kokālika had left, his entire body became covered with boils the size of mustard seeds. These then grew to the size of mung beans; then to the size of chickpeas; then to the size of jujube pits; then to the size of jujube fruits; then to the size of myrobalans; then to the size of unripe belli fruits;²¹¹¹The unripe belli fruit is about the size of a peach, the ripe fruit the size of a pomegranate. then to the size of ripe belli fruits. When they had grown to the size of ripe belli fruits, they burst open, [171] exuding pus and blood. He then just lay on banana leaves like a fish that had swallowed poison.

716Then the independent brahmā Tudu approached the bhikkhu Kokālika,²¹¹²The sutta refers to Tudu as a paccekabrahmā. Neither Mp nor Mp-ṭ define the term, but Spk-pṭ I 213 (VRI ed.), commenting on its occurrence at SN I 146,26–27, explains it as a brahmā who travels about alone, not as a member of an assembly (paccekabrahmā ti ca ekacārī brahmā, na parisacārī brahmāti attho). Mp says that in his past life he had been Kokālika’s preceptor. He passed away as a non-returner and was reborn in the brahmā world. When he heard that Kokālika was slandering Sāriputta and Moggallāna, he came to request him to place confidence in them. stood in the air, and said to him: “Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”

717“Who are you, friend?”

718“I am the independent brahmā Tudu.”

719“Didn’t the Blessed One declare you to be a non-returner, friend? Then why have you come back here? See how much wrong you have done.”²¹¹³Since the Buddha had declared Tudu a non-returner, Kokālika reproaches him for reappearing in the human world. As a non-returner he does not, of course, take rebirth into the human world, but he can manifest himself before humans.

720Then the independent brahmā Tudu addressed the bhikkhu Kokālika in verse:

721“When a person has taken birth
an axe is born inside his mouth
with which the fool cuts himself
by uttering wrongful speech.

722“He who praises one deserving blame²¹¹⁴The following three verses are at 4:3.
or blames one deserving praise
casts with his mouth an unlucky throw
by which he finds no happiness.

723“Slight is the unlucky throw at dice
that results in the loss of one’s wealth,
[the loss] of all, oneself included;
much worse is this unlucky throw
of harboring hate against the holy ones.

724“For a hundred thousand
and thirty-six nirabbudas, plus five abbudas,²¹¹⁵In the Indian numbering system one koṭi = ten million; a koṭi of koṭis = one pakoṭi; a koṭi of pakoṭis = one koṭipakoṭi; a koṭi of koṭipakoṭis = one nahuta; a koṭi of nahutas = one ninnahuta; a koṭi of ninnahutas = one abbuda; twenty abbudas = one nirabbuda.
the slanderer of noble ones goes to hell,
having defamed them with evil speech and mind.” [172]

725Then the bhikkhu Kokālika died on account of that illness, and because of his resentment against Sāriputta and Moggallāna, after death he was reborn in the red-lotus hell.²¹¹⁶Mp states that the red-lotus (paduma) hell is not a separate hell realm but a particular place in the great avīci hell where the duration of the torment is measured by units of padumas. The same applies to the abbuda hell, etc., mentioned below.

726Then, when the night had advanced, Brahmā Sahampati, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, the bhikkhu Kokālika has died, and because of his resentment against Sāriputta and Moggallāna, after death he has been reborn in the red-lotus hell.” This is what Brahmā Sahampati said. He then paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.

727Then, when the night had passed, the Blessed One addressed the bhikkhus: “Bhikkhus, last night, when the night had advanced, Brahmā Sahampati approached me and said to me … [as above] … He then paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”

728When this was said, a certain bhikkhu said to the Blessed One: “How long, Bhante, is the life span in the red-lotus hell?”²¹¹⁷Ce should be corrected by bringing the word dīghaṃ down a line. Thus the paragraph begins with evaṃ vutte and the question with kīva dīghaṃ nu kho bhante. The mistake is in both the printed and electronic versions of Ce.

729“The life span in the red-lotus hell is long, bhikkhu. It is not easy to count it and say it is so many [173] years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”

730“Then is it possible, Bhante, to give a simile?”

731“It is, bhikkhu,” the Blessed One said. “Suppose there was a Kosalan cartload of twenty measures of sesamum seed. At the end of every hundred years a man would remove one seed from it. In this manner the Kosalan cartload of twenty measures of sesamum seed might be depleted and eliminated more quickly than (1) a life in a single abbuda hell would go by. (2) One life in the nirabbuda hell is the equivalent of twenty lives in the abbuda hell; (3) one life in the ababa hell is the equivalent of twenty lives in the nirabbuda hell; (4) one life in the ahaha hell is the equivalent of twenty lives in the ababa hell; (5) one life in the aṭaṭa hell is the equivalent of twenty lives in the ahaha hell; (6) one life in the water-lily hell is the equivalent of twenty lives in the aṭaṭa hell; (7) one life in the sweet-fragrance hell is the equivalent of twenty lives in the water-lily hell; (8) one life in the blue-lotus hell is the equivalent of twenty lives in the sweet-fragrance hell; (9) one life in the white-lotus hell is the equivalent of twenty lives in the blue-lotus hell; and (10) one life in the red-lotus hell is the equivalent of twenty lives in the white-lotus hell. Now, because he harbored resentment against Sāriputta and Moggallāna, the bhikkhu Kokālika has been reborn in the red-lotus hell.”

732This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: [174]

733[The four verses are identical with those just above.]

90 (10) Powers²¹¹⁸An expanded parallel of 8:28.

734Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

735“Sāriputta, when a bhikkhu’s taints have been destroyed, how many powers does he possess by reason of which he can claim [to have attained] the destruction of the taints: ‘My taints have been destroyed’?”

736“Bhante, when a bhikkhu’s taints have been destroyed, he possesses ten powers by reason of which he can claim [to have attained] the destruction of the taints: ‘My taints have been destroyed.’ What ten?

737(1) “Here, Bhante, a bhikkhu with taints destroyed has clearly seen all conditioned phenomena as they really are with correct wisdom as impermanent. [175] This is a power of a bhikkhu with taints destroyed on the basis of which he claims [to have attained] the destruction of the taints: ‘My taints have been destroyed.’

738(2) “Again, a bhikkhu with taints destroyed has clearly seen sensual pleasures as they really are with correct wisdom as similar to a charcoal pit. This is a power of a bhikkhu with taints destroyed …

739(3) “Again, the mind of a bhikkhu with taints destroyed slants, slopes, and inclines to seclusion; it is withdrawn, delights in renunciation, and is entirely finished with all things that are a basis for the taints. This is a power of a bhikkhu with taints destroyed …

740(4) “Again, a bhikkhu with taints destroyed has developed and well developed the four establishments of mindfulness. This is a power of a bhikkhu with taints destroyed …

741(5)–(10) “Again, a bhikkhu with taints destroyed has developed and well developed the four right strivings … the four bases for psychic potency … the five spiritual faculties … the five powers [176] … the seven factors of enlightenment … the noble eightfold path. This is a power of a bhikkhu with taints destroyed on the basis of which he claims [to have attained] the destruction of the taints: ‘My taints have been destroyed.’

742“Bhante, when a bhikkhu’s taints have been destroyed, he possesses these ten powers by reason of which he can claim [to have attained] the destruction of the taints: ‘My taints have been destroyed.’”

V. UPĀLI²¹¹⁹In Ee titled Upāsakavagga, “The Chapter on Lay Disciples.”

91 (1) One Who Enjoys Sensual Pleasures²¹²⁰This is a part-parallel of SN 42:12, IV 331–37, but differing slightly in arrangement. Where there are mixed grounds for praise and criticism, SN 42:12 enumerates all the grounds for praise and criticism together, each in its own group, whereas the present sutta takes each item in the order in which it occurs, designating it a ground for either criticism or praise.

743On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: [177]

744“Householder, there are these ten kinds of persons who enjoy sensual pleasures found existing in the world. What ten?²¹²¹The three variables of the pattern to be elaborated are: (i) how wealth is acquired, whether unrighteously, righteously, or both; (ii) whether or not it is used for one’s own benefit; and (iii) whether or not it is used to benefit others. Those who rank positively on all three will be further divided into those who are attached to their wealth and those who are unattached to it.

745[I. Exposition]

746[A. Those Who Seek Wealth Unrighteously]

747(1) “Here, householder, someone who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds.

748(2) “Someone else who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds.

749(3) “And still someone else who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds.

750[B. Those Who Seek Wealth Both Righteously and Unrighteously]

751(4) “Next, householder, someone who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds.

752(5) “Someone else who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds.

753(6) “And still someone else who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds.

754[C. Those Who Seek Wealth Righteously]

755(7) “Next, householder, someone who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds.

756(8) “Someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, [178] he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds.

757(9) “And still someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. But he uses his wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape.

758(10) “And still someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. And he uses his wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape.

759[II. Evaluation]

760[A. Those Who Seek Wealth Unrighteously]

761(1) “The one enjoying sensual pleasures who seeks wealth unrighteously, by violence, and does not make himself happy and pleased, and does not share the wealth and do meritorious deeds, may be criticized on three grounds. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be criticized is that he does not make himself happy and pleased. The third ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be criticized on these three grounds.

762(2) “The one enjoying sensual pleasures who seeks wealth unrighteously, by violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be criticized on two grounds and praised on one ground. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The one ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be criticized on these two grounds and praised on this one ground. [179]

763(3) “The one enjoying sensual pleasures who seeks wealth unrighteously, by violence, and makes himself happy and pleased, and shares the wealth and does meritorious deeds, may be criticized on one ground and praised on two grounds. The one ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The first ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be praised is that he shares the wealth and does meritorious deeds. This one enjoying sensual pleasures may be criticized on this one ground and praised on these two grounds.

764[B. Those Who Seek Wealth Righteously and Unrighteously]

765(4) “Next, householder, the one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and does not make himself happy and pleased, and does not share the wealth and do meritorious deeds, may be praised on one ground and criticized on three grounds. The one ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be criticized is that he does not make himself happy and pleased. The third ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on this one ground and criticized on these three grounds.

766(5) “The one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be praised on two grounds and criticized on two grounds. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. [180] This one enjoying sensual pleasures may be praised on these two grounds and criticized on these two grounds.

767(6) “The one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and makes himself happy and pleased, and shares the wealth and does meritorious deeds, may be praised on three grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The one ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.

768[C. Those Who Seek Wealth Righteously]

769(7)“Next, householder, the one enjoying sensual pleasure swho seeks wealth righteously, without violence, and does not make himself happy and pleased, and does not share the wealth and do meritorious deeds, may be praised on one ground and criticized on two grounds. The one ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he does not make himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on this one ground and criticized on these two grounds.

770(8) “The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be praised on two grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which he may be praised is that he makes himself happy and pleased. The one ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. [181] This one enjoying sensual pleasures may be praised on these two grounds and criticized on this one ground.

771(9) “The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, but uses that wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape—he may be praised on three grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. The one ground on which he may be criticized is that he uses that wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.

772(10) “The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape—he may be praised on four grounds. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. The fourth ground on which he may be praised is that he uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape. This one enjoying sensual pleasures may be praised on these four grounds.

773[Conclusion]

774“These, householder, are the ten kinds of persons who enjoy sensual pleasures found existing in the world. Of these ten, [182] the foremost, the best, the preeminent, the supreme, and the finest is the one enjoying sensual pleasures who seeks wealth righteously, without violence, and having obtained it, makes himself happy and pleased; and shares the wealth and does meritorious deeds; and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape. Just as from a cow comes milk, from milk curd, from curd butter, from butter ghee, and from ghee comes cream-of-ghee, which is reckoned the foremost of all these, so too, of these ten kinds of persons who enjoy sensual pleasures, the foremost, the best, the preeminent, the supreme, and the finest is the one who seeks wealth righteously, without violence, and having obtained it, makes himself happy and pleased; and shares the wealth and does meritorious deeds; and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape.”

92 (2) Enmity²¹²²An expanded parallel of 9:27. It differs only by the addition of the section on dependent origination, which is also in the version of SN 12:41, II 68–70, a full parallel.

775Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

776“Householder, when a noble disciple has eliminated five perils and enmities, possesses the four factors of stream-entry, and has clearly seen and thoroughly penetrated with wisdom the noble method, he might, if he so wished, declare of himself: ‘I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’

777“What are the five perils and enmities that have been eliminated? [183] (1) Householder, one who destroys life, with the destruction of life as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives, and he also experiences mental pain and dejection. One who abstains from the destruction of life does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives, nor does he experience mental pain and dejection. For one who abstains from the destruction of life, that peril and enmity has thus been eliminated.

778(2) “One who takes what is not given … (3) One who engages in sexual misconduct … (4) One who speaks falsely … (5) One who indulges in liquor, wine, and intoxicants, the basis for heedlessness, with indulgence in liquor, wine, and intoxicants as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives, and he also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives, nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus been eliminated.

779“These are the five perils and enmities that have been eliminated.

780“And what are the four factors of stream-entry that he possesses? (6) Here, householder, a noble disciple possesses unwavering confidence in the Buddha thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ (7) He possesses unwavering confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ (8) He possesses unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ (9) He possesses the virtuous behavior loved by the noble ones, [184] unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. These are the four factors of stream-entry that he possesses.

781“And what is the noble method that he has clearly seen and thoroughly penetrated with wisdom?²¹²³Mp: “The noble method (ariya ñāya) is the path together with insight.” (10) Here, householder, the noble disciple reflects thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional activities [come to be]; with volitional activities as condition, consciousness; with consciousness as condition, name-and-form; with nameand-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, old age and death, sorrow, lamentation, pain, dejection, and anguish come to be. Such is the origin of this whole mass of suffering.

782“‘But with the remainderless fading away and cessation of ignorance comes cessation of volitional activities; with the cessation of volitional activities, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, dejection, and anguish cease. Such is the cessation of this whole mass of suffering.’

783“This is the noble method that he has clearly seen and thoroughly penetrated with wisdom.

784“Householder, when a noble disciple has eliminated these five perils and enmities, and he possesses these four factors of stream-entry, and he has clearly seen and thoroughly penetrated with wisdom this noble method, he might, if he so wished, declare of himself: ‘I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’” [185]

93 (3) View

785On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day in order to see the Blessed One. It then occurred to him: “It is not the proper time to see the Blessed One, who is in seclusion, nor to see the esteemed bhikkhus, who are also in seclusion. Let me go to the park of the wanderers of other sects.”

786Then the householder Anāthapiṇḍika went to the park of the wanderers of other sects. Now on that occasion the wanderers of other sects had assembled and were making an uproar as they loudly and boisterously sat discussing various pointless topics. The wanderers saw the householder Anāthapiṇḍika coming in the distance and silenced one another: “Sirs, be quiet. Sirs, do not make any noise. Here comes the householder Anāthapiṇḍika, a disciple of the ascetic Gotama, one among the ascetic Gotama’s white-robed lay disciples who reside in Sāvatthī. Now these venerable ones are fond of quiet, disciplined in quiet, and speak in praise of quiet. Perhaps if he finds that our assembly is quiet, he will think to approach us.” Then those wanderers of other sects became silent.

Then the householder Anāthapiṇḍika approached those wanderers and exchanged greetings with them. When they had concluded their greetings [186] and cordial talk, he sat down to one side. The wanderers then said to him:

787“Tell us, householder, what is the ascetic Gotama’s view?”

788“Bhante, I don’t know the Blessed One’s view in its entirety.”

789“So, householder, you say you don’t know the ascetic Gotama’s view in its entirety. Then tell us, what is the bhikkhus’ view?”

790“Bhante, I also don’t know the bhikkhus’ view in its entirety.”

791“So, householder, you say you don’t know the ascetic Gotama’s view in its entirety and you also don’t know the bhikkhus’ view in its entirety. Then tell us, what is your view?”

792“It isn’t hard for me to explain my view, Bhante. But first explain your own views. Afterward it won’t be hard for me to explain my view.”

793When this was said, one wanderer said to the householder Anāthapiṇḍika: (1) “‘The world is eternal; this alone is true, anything else is wrong’: such is my view, householder.” (2) Another wanderer said: “‘The world is non-eternal; this alone is true, anything else is wrong’: such is my view, householder.” (3)–(4) Still another said: “‘The world is finite’ … ‘The world is infinite’ … (5)–(6) ‘The soul and the body are the same’ … ‘The soul is one thing, the body another’ … (7)–(10) ‘The Tathāgata exists after death’ … ‘The Tathāgata does not exist after death’ … ‘The Tathāgata both exists and does not exist after death’ … ‘The Tathāgata neither exists nor does not exist after death’; this alone is true, anything else is wrong: such is my view, householder.”²¹²⁴This sutta is probably included in the Tens because of the ten views.

794When this was said, the householder Anāthapiṇḍika said to those wanderers: “Bhante, this venerable one said thus: ‘“The world is eternal; this alone is true, anything else is wrong”: such is my view, [187] householder.’ This view of his has arisen because of his own careless attention or conditioned by someone else’s utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.

795“Bhante, this [other] venerable one said thus: ‘“The world is non-eternal; this alone is true, anything else is wrong”: such is my view, householder.’ This view of his has also arisen because of his own careless attention or conditioned by someone else’s utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.

796“Bhante, this venerable one said thus: ‘“The world is finite” … “The world is infinite” … “The soul and the body are the same” … “The soul is one thing, the body another” … “The Tathāgata exists after death” … “The Tathāgata does not exist after death” … “The Tathāgata both exists and does not exist after death” … “The Tathāgata neither exists nor does not exist after death”; this alone is true, anything else is wrong: such is my view, householder.’ This view of his has also arisen because of his own careless attention or conditioned by someone else’s utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to.” [188]

797When this was said, those wanderers said to the householder Anāthapiṇḍika: “We have each explained our own views, householder. Now tell us your view.”

798“Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Whatever is suffering is not mine; I am not this; this is not my self. That is my view.”

799“Householder, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that you are attached to and hold to.”

800“Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Having clearly seen what is suffering as it really is with correct wisdom thus: ‘This is not mine; I am not this; this is not my self,’ I understand as it really is the superior escape from it.”

801When this was said, those wanderers sat silenced, disconcerted, hunched over, downcast, glum, and speechless. Then the householder Anāthapiṇḍika, having understood that those wanderers [sat] silenced … and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers.

802[The Blessed One said:] “Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument.”²¹²⁵Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Mp glosses sahadhammena as “with a cause, with a reason, with a statement” (sahetukena kāraṇena vacanena). Then the Blessed One instructed, encouraged, inspired, and gladdened the householder Anāthapiṇḍika with a Dhamma talk. Then, when the householder Anāthapiṇḍika had been instructed, encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, [189] he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

803Then, not long after the householder Anāthapiṇḍika had left, the Blessed One addressed the bhikkhus: “Bhikkhus, if any bhikkhu, even one ordained for a hundred years in this Dhamma and discipline, would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them just as the householder Anāthapiṇḍika has done.”

94 (4) Vajjiyamāhita

804On one occasion the Blessed One was dwelling at Campā on a bank of the Gaggarā Lotus Pond. Then the householder Vajjiyamāhita left Campā in the middle of the day to see the Blessed One. It then occurred to him: “It is not the proper time to see the Blessed One, who is in seclusion, nor to see the esteemed bhikkhus, who are also in seclusion. Let me go to the park of the wanderers of other sects.”

805Then the householder Vajjiyamāhita went to the park of the wanderers of other sects … [all as in 10:93] [190] …

806Then the householder Vajjiyamāhita approached those wanderers and exchanged greetings with them. When they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him:

“Is it true, householder, as it is said, that the ascetic Gotama criticizes all austerities and that he unreservedly condemns and reproves all who live a harsh and austere life?”

807“No, Bhante, the Blessed One does not criticize all austerities and he does not unreservedly condemn and reprove all who live a harsh and austere life. The Blessed One criticizes what deserves criticism and praises what is praiseworthy. By criticizing what deserves criticism and praising what is praiseworthy, the Blessed One speaks on the basis of distinctions; he does not speak about such matters one-sidedly.”²¹²⁶Vibhajjavādī bhagavā, na so bhagavā ettha ekaṃsavādī. The expression vibhajjavādī, used to describe the Buddha, is sometimes understood to mean that the Buddha analyzes things into their component parts. But the use of the term here (and elsewhere in the Nikāyas) shows that it actually means that the Buddha draws the distinctions needed to avoid making broad generalizations that overlook important ambiguities. See how the term is employed at MN 99.4, II 197,10–18.

808When this was said, a wanderer said to the householder Vajjiyamāhita: “Wait a moment, householder! That ascetic Gotama whom you are praising is an abolitionist who refrains from making definite declarations.”

809“I will deal with that point, too, Bhante. The Blessed One has validly declared: ‘This is wholesome’ and: ‘This is unwholesome.’ Thus, when he declares what is wholesome and what is unwholesome, the Blessed One makes definite declarations. He is not an abolitionist who refrains from making definite declarations.”

810When this was said, those wanderers [191] sat silenced, disconcerted, hunched over, downcast, glum, and speechless. Then the householder Vajjiyamāhita, having understood that those wanderers [sat] silenced … and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers of other sects.

811[The Blessed One said:] “Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument.”

812(1)–(2) “I do not say, householder, of every kind of austerity that it should be practiced; nor do I say of every kind of austerity that it should not be practiced. (3)–(4) I do not say of every observance that it should be undertaken; nor do I say of every observance that it should not be undertaken. (5)–(6) I do not say that one should strive in every way; nor do I say that one should not strive in any way. (7)–(8) I do not say that one should make every kind of relinquishment; nor do I say that one should not make any kind of relinquishment. (9)–(10) I do not say that one should attain every kind of liberation; nor do I say that one should not attain any kind of liberation.

813(1)–(2) “If, householder, when one practices a particular austerity, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not practice such austerity. But if, when one practices a particular austerity, unwholesome qualities decline and wholesome [192] qualities increase, then, I say, one should practice such austerity.

814(3)–(4) “If, householder, when one undertakes a particular observance, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not undertake such an observance. But if, when one undertakes a particular observance, unwholesome qualities decline and wholesome qualities increase, then, I say, one should undertake such an observance.

815(5)–(6) “If, householder, when one strives in a particular way, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not strive in such a way. But if, when one strives in a particular way, unwholesome qualities decline and wholesome qualities increase, then, I say, one should strive in such a way.

816(7)–(8) “If, householder, when one relinquishes something, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not make such a relinquishment. But if, when one relinquishes something, unwholesome qualities decline and wholesome qualities increase, then, I say, one should make such a relinquishment.

817(9)–(10) “If, householder, when one attains a particular liberation, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not attain such a liberation. But if, when one attains a particular liberation, unwholesome qualities decline and wholesome qualities increase, then, I say, one should attain such a liberation.”

818Then, when the householder Vajjiyamāhita had been instructed, encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed.

819Then, not long after the householder Vajjiyamāhita had left, the Blessed One addressed the bhikkhus: “Bhikkhus, if any bhikkhu, even one who has long had little dust in his eyes regarding this Dhamma and discipline, would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them in just such a way as the householder Vajjiyamāhita has done.” [193]

95 (5) Uttiya

820Then the wanderer Uttiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

821(1) “How is it, Master Gotama, is the world eternal? Is this alone true and anything else wrong?”

822“Uttiya, I have not declared: ‘The world is eternal; this alone is true, anything else is wrong.’”

823(2) “Then, Master Gotama, is the world not eternal? Is this alone true and anything else wrong?”

824“Uttiya, I also have not declared: ‘The world is not eternal; this alone is true, anything else is wrong.’”

825(3)–(4) “How is it then, Master Gotama, is the world finite? … Is the world infinite? … (5)–(6) Are the soul and the body the same? … Is the soul one thing, the body another? … (7)–(10) Does the Tathāgata exist after death? … Does the Tathāgata not exist after death? … Does the Tathāgata both exist and not exist after death? … Does the Tathāgata neither exist nor not exist after death? Is this alone true and anything else wrong?”

826“Uttiya, I also have not declared: ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.’”²¹²⁷Like 10:93, this sutta was probably included in the Tens because it deals with the ten speculative views.

827“When I asked you: ‘How is it, Master Gotama, is the world eternal? Is this alone true and anything else wrong?’ you said: ‘Uttiya, I have not declared: “The world is eternal; this alone is true, anything else is wrong.”’ But when I asked you: ‘Then, Master Gotama, is the world not eternal? Is this alone true and anything else wrong?’ you said: ‘Uttiya, I also have not declared: “The world is not eternal; this alone is true, anything else is wrong.”’ When I asked you: ‘How is it then, Master Gotama, is the world finite? … Does the Tathāgata neither exist nor not exist after death? Is this alone true and anything else wrong?’ [194] you said: ‘Uttiya, I also have not declared: “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong.”’ What, then, has Master Gotama declared?”

828“Through direct knowledge, Uttiya, I teach the Dhamma to my disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna.”

829“But when Master Gotama, through direct knowledge, teaches the Dhamma to his disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbāna, will the entire world be thereby emancipated, or half the world, or a third of the world?”

830When this was asked, the Blessed One remained silent. Then it occurred to the Venerable Ānanda: “The wanderer Uttiya had better not adopt the evil view: ‘When I ask the ascetic Gotama the most elevated question of all, he falters and does not answer.²¹²⁸Mp: “The most elevated question of all: ‘Do not let him acquire the bad view: “When I ask the ascetic Gotama the ultimate question, he falters and does not reply. Is it the case that he isn’t up to the mark and cannot answer?”’” It must be that he is unable to do so.’ This would lead to the wanderer Uttiya’s harm and suffering for a long time.”

831Then the Venerable Ānanda said to the wanderer Uttiya: “Well then, friend Uttiya, I will give you a simile. Some intelligent people here understand the meaning of what is said by means of a simile. Suppose a king had a frontier city with strong ramparts, walls, and arches, and with a single gate. The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers [195] and admits acquaintances. While he is walking along the path that encircles the city he would not see a cleft or an opening in the walls even big enough for a cat to slip through. He might not know how many living beings enter or leave the city, but he could be sure that whatever large living beings enter or leave the city all enter and leave through that gate. So too, friend Uttiya, the Tathāgata has no concern whether the entire world will be emancipated, or half the world, or a third of the world. But he can be sure that all those who have been emancipated, or who are being emancipated, or who will be emancipated from the world first abandon the five hindrances, corruptions of the mind that weaken wisdom, and then, with their minds well established in the four establishments of mindfulness, develop correctly the seven factors of enlightenment. It is in this way that they have been emancipated or are being emancipated or will be emancipated from the world.

832“Friend Uttiya, you asked the Blessed One from a different angle the same question that you had already asked him.²¹²⁹Mp: “The same question: He shows that Uttiya again asked the same invalid question that he had previously posed in terms of whether the world is eternal. He asks from a different angle about the entire world, taking a stand on the belief in a sentient being (sattūpaladdhiyaṃyeva ṭhatvā aññenākārena pucchati).” Therefore the Blessed One did not answer you.” [196]

96 (6) Kokanada²¹³⁰In Be and Ee, Kokanuda.

833On one occasion the Venerable Ānanda was dwelling at Rājagaha in the Hot Springs Park. Then, as the night was receding, the Venerable Ānanda rose and went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs. The wanderer Kokanada, too, rose as the night was receding and went to the hot springs to bathe. He saw the Venerable Ānanda from a distance and said to him:

834“Who is here, friend?”

835“I am a bhikkhu, friend.”

836“From which group of bhikkhus, friend?”

837“From the ascetics following the Sakyan son.”

838“If you could take the time to answer my question, I would like to ask you about a certain point.”

839“You may ask, friend. When I hear your question, I’ll know [whether I can answer it].”

840“How is it, sir, do you hold the view: (1) ‘The world is eternal; this alone is true, anything else is wrong’?”

841“I don’t hold such a view, friend.”

842“Then do you hold the view: (2) ‘The world is not eternal; this alone is true, anything else is wrong’?”

843“I don’t hold such a view, friend.”

844“Do you hold the view: (3)–(4) ‘The world is finite’ … ‘The world is infinite’ … (5)–(6) ‘The soul and the body are the same’ … ‘The soul is one thing, the body another’ … (7)–(10) ‘The Tathāgata exists after death’ … ‘The Tathāgata does not exist after death’ … ‘The Tathāgata both exists and [197] does not exist after death’ … ‘The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong’?”

845“I don’t hold such a view, friend.”

846“Could it then be that you do not know and see?”

847“It isn’t the case, friend, that I do not know and see. I know and see.”

848“When I asked you: ‘How is it, sir, do you hold the view: “The world is eternal; this alone is true, anything else is wrong”?’ you said: ‘I don’t hold such a view, friend.’ But when I asked you: ‘Then do you hold the view: “The world is not eternal; this alone is true, anything else is wrong”?’ you said: ‘I don’t hold such a view, friend.’ When I asked you: ‘Do you hold the view: “The world is finite” … “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is wrong”?’ you said: ‘I don’t hold such a view, friend.’ Then when I asked you: ‘Could it then be that you do not know and see?’ you said: ‘It isn’t the case, friend, that I do not know and see. I know and see.’ How, friend, should the meaning of this statement be understood?”

849“‘The world is eternal; this alone is true, anything else is wrong,’ friend: this is a speculative view. ‘The world is not eternal; this alone is true, anything else is wrong’: this is a speculative view. ‘The world is finite’ … ‘The world is infinite’ … ‘The soul and the body are the same’ … ‘The soul is one thing, the body another’ … ‘The Tathāgata exists after death’ … ‘The Tathāgata does not exist after death’ … ‘The Tathāgata both exists and does not exist after death’ … ‘The Tathāgata neither exists nor does not exist after death; this alone is true, [198] anything else is wrong’: this is a speculative view.

850“To the extent, friend, that there is a speculative view, a basis for views,²¹³¹At 4:38 and 6:54, I render diṭṭhiṭṭhāna as “viewpoint,” but here as “basis for view.” I follow Mp, which glosses the word in its earlier occurrences as meaning views themselves, but here as “causes for views” (diṭṭhikāraṇa). Mp mentions eight such causes: the aggregates, ignorance, contact, perception, thought, careless attention, bad friends, and another person’s utterance (khandhā, avijjā, phasso, saññā, vitakko, ayoniso manasikāro, pāpamittā, paraghoso). a foundation for views, obsession with views, the origination of views, and the uprooting of views, I know and see this. When I know and see this, why should I say: ‘I do not know and see.’ I know, friend, I see.”

851“What is your name? And how are you known by your fellow monks?”

852“My name is Ānanda, and my fellow monks know me as Ānanda.”

853“Indeed, I did not realize that I was consulting the great teacher, the Venerable Ānanda! If I had realized that this was the Venerable Ānanda, I wouldn’t have spoken so much. Let the Venerable Ānanda please pardon me.”

97 (7) Worthy of Gifts

854“Bhikkhus, possessing ten qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What ten?

855(1) “Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them.

856(2) “He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning [199] and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view.

857(3) “He has good friends, good companions, good comrades.

858(4) “He holds right view and has a correct perspective.

859(5) “He wields the various kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.

860(6) “With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and human, those that are far as well as near.

861(7) “He understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust, and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated.²¹³²I follow Be, whose reading of this stock passage conforms to the sequence found elsewhere in AN. Ce and Ee invert the order of the “exalted,” “concentrated,” and “liberated” dyads, so that the superior consistently follows the inferior state. The Ce and Ee readings of all the earlier AN suttas use the sequence of the Be reading, and there seems no reason here for this sequence to be inverted.

862(8) “He recollects his manifold past abodes, that is, one birth, two births, three births, four births, [200] five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus he recollects his manifold past abodes with their aspects and details.

863(9) “With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: ‘These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma.

864(10) “With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. [201]

865“Possessing these ten qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

98 (8) An Elder

866“Bhikkhus, possessing ten qualities, an elder bhikkhu dwells at ease in whatever quarter he lives. What ten? (1) An elder is of long-standing, long gone forth. (2) He is virtuous…. Having undertaken the training rules, he trains in them. (3) He has learned much … and penetrated well by view. (4) Both Pātimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (5) He is skilled in the origination and settlement of disciplinary issues. (6) He loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline. (7) He is content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick. (8) He is graceful when going forward and returning, and also well restrained when sitting among the houses. (9) He gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. (10) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Possessing these ten qualities, an elder bhikkhu dwells at ease in whatever quarter he lives.”

99 (9) Upāli

867Then the Venerable Upāli approached the Blessed One, paid homage to him, sat down to one side, [202] and said: “Bhante, I wish to resort to remote lodgings in forests and jungle groves.”

868“Remote lodgings in forests and jungle groves are hard to endure, Upāli. Solitude is hard to undertake and hard to delight in. When he is alone, the woods steal the mind of a bhikkhu who does not gain concentration. It can be expected that one who says ‘I do not gain concentration, yet I will resort to remote lodgings in forests and jungle groves’ will either sink or float away.²¹³³Mp: “He will sink (saṃsīdissati) because of sensual thoughts, or float away (uplavissati) because of thoughts of ill will and harming.”

869“Suppose, Upāli, there was a large lake, and a bull elephant seven or eight cubits in size would come along. He might think: ‘Let me enter this lake and playfully wash my ears and back. I will bathe and drink, come out, and set off wherever I want.’ He then enters the lake and playfully washes his ears and back. He bathes and drinks, comes out, and sets off wherever he wants. How so? Because his large body finds a footing in the depths.

870“Then a hare or a cat comes along. It might think: ‘How is a bull elephant different from myself? I’ll enter this lake and playfully wash my ears and back. [203] I will bathe and drink, come out, and set off wherever I want.’ Then, without reflecting, it hastily enters the deep lake. It can be expected that it will either sink or float away. Why so? Because its small body does not find a footing in the depths. So too, it can be expected that one who would say: ‘I do not gain concentration, yet I will resort to remote lodgings in forests and jungle groves,’ will either sink or float away.

871“Suppose, Upāli, a young infant boy, lying on his back, would play with his own urine and feces. What do you think, isn’t that a completely foolish type of amusement?”

872“Yes, Bhante.”

873“Sometime later, when that boy grows up and his faculties mature, he would play the games that are typical for boys—games with toy plows, stick games, somersaults, games with pinwheels, games with measures made of leaves, games with toy chariots, games with toy bows. What do you think, isn’t this amusement more excellent and sublime than the former kind?”

874“Yes, Bhante.”

875“At a still later time, as that boy continues to grow up and his faculties mature still more, he enjoys himself furnished and endowed with the five objects of sensual pleasure: with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; with sounds cognizable by the ear … with odors cognizable by the nose … with tastes cognizable by the tongue … with tactile objects cognizable by the body [204] that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. What do you think, isn’t this amusement more excellent and sublime than the former kind?”

876“Yes, Bhante.”

877“Here, Upāli, the Tathāgata arises in the world,²¹³⁴Much of the following comes from the standard sequence on the progressive training, already at 4:198. an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized with his own direct knowledge this world with its devas, Māra, and Brahmā, this population with its ascetics and brahmins, with its devas and humans, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure spiritual life.

878“A householder or householder’s son or one born in some other clan hears this Dhamma. He then acquires faith in the Tathāgata and considers thus: ‘Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living at home, to lead the spiritual life that is utterly perfect and pure as a polished conch shell. Suppose I shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness.’ On a later occasion, having abandoned a small or a large fortune, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness.

879“Having thus gone forth and possessing the bhikkhus’ training and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; he takes only what is given, expects only what is given, and dwells honestly without thoughts of theft. Having abandoned sexual activity, he observes celibacy, [205] living apart, abstaining from sexual intercourse, the common person’s practice.

880“Having abandoned false speech, he abstains from false speech; he speaks truth, adheres to truth; he is trustworthy and reliable, no deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here in order to divide [those people] from these, nor does he repeat to these what he has heard elsewhere in order to divide [these people] from those; thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, lovable, words that go to the heart, courteous words that are desired by many people and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at a proper time, speaks what is fact, speaks on what is beneficial, speaks on the Dhamma and the discipline; at the proper time he speaks words that are worth recording, reasonable, succinct, and beneficial.

881“He abstains from injuring seeds and plants. He eats once a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from adorning and beautifying himself by wearing garlands and applying scents and unguents. He abstains from high and large beds. He abstains from accepting gold and silver, raw grain, raw meat, women and girls, men and women slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, fields and land. He abstains from going on errands and running messages; from buying and selling; from cheating with weights, metals, and measures; [206] from accepting bribes, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence.

882“He is content with robes to protect his body and almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Just as a bird, wherever it goes, flies with its wings as its only burden, so too, a bhikkhu is content with robes to protect his body and almsfood to maintain his stomach, and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtuous behavior, he experiences blameless bliss within himself.

883“Having seen a form with the eye, he does not grasp at its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, he does not grasp at its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. Possessing this noble restraint of the faculties, he experiences unsullied bliss within himself.

884“He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking away; he acts with clear comprehension when bending and stretching his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, consuming food, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.

885“Possessing this aggregate of noble virtuous behavior, and this [207] noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded lodging: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

886“Having gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt.

887(1) “Having thus abandoned these five hindrances, defilements of the mind, qualities that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters upon and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

888“Yes, Bhante.”

889“It is when they see this quality within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.²¹³⁵No ca kho tāva anuppattasadatthā viharanti. The stock formula for the arahant, at 3:37 and 6:49, describes the arahant as one who has “reached his own goal” (anuppattasadattho). Thus Mp II 235,14–15, and Mp III 380,17–18, commenting on the formula, identify sadattha with arahantship.

890(2) “Again, Upāli, with the subsiding of thought and examination, the bhikkhu enters and dwells in the second jhāna…. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

891“Yes, Bhante.”

892“It is when they see this quality, too, within themselves [208] that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

893(3) “Again, Upāli, with the fading away as well of rapture … he enters and dwells in the third jhāna…. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

894“Yes, Bhante.”

895“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

896(4) “Again, Upāli, with the abandoning of pleasure and pain … he enters and dwells in the fourth jhāna…. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

897“Yes, Bhante.”

898“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

899(5) “Again, Upāli, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ the bhikkhu enters and dwells in the base of the infinity of space. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

900“Yes, Bhante.”

901“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

902(6) “Again, Upāli, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

903“Yes, Bhante.”

904“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

905(7) “Again, Upāli, by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. What do you think, Upāli, isn’t this dwelling more excellent and sublime than those that precede it?”

906“Yes, Bhante.”

907“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

908(8) “Again, Upāli, by completely surmounting the base of nothingness, [perceiving] ‘this is peaceful, this is sublime,’ [209] he enters and dwells in the base of neither-perception-nor-nonperception. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

909“Yes, Bhante.”

910“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven’t attained their own goal.

911(9) “Again, Upāli, by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. (10) And having seen with wisdom, his taints are utterly destroyed. What do you think, isn’t this dwelling more excellent and sublime than those that precede it?”

912“Yes, Bhante.”

913“It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. And they dwell having attained their own goal.²¹³⁶I read with Be anuppattasadatthā ca viharanti, which seems necessary. Ce and Ee have, as in the earlier passages, no ca kho tāva anuppattasadatthā viharanti, “but they still have not attained their own goal.” Since only nine meditative attainments are mentioned, it is unclear what justifies the inclusion of this sutta in the Tens. To obtain ten stages, I have divided the last stage into two parts, but I am unsure this was the original intention.

914“Come, Upāli, dwell within the Saṅgha. While you dwell within the Saṅgha you will be at ease.”²¹³⁷Saṅghe te viharato phāso bhavissati. Lit., “For you dwelling in the Saṅgha, there will be ease [or comfort].” Mp: “[The Buddha] asks him to live in the midst of the Saṅgha and does not permit him to live in the forest. Why? [He thought:] ‘If he lives in the forest, he will fulfill only the task of practice, not the task of learning. But if he lives in the midst of the Saṅgha, he will fulfill the two tasks, attain arahantship, and become the foremost expert in the Vinaya Piṭaka. Then, I will explain his past aspiration and resolution and appoint him as the foremost bhikkhu among the experts in the Vinaya.’ Seeing this benefit, the Master did not permit Upāli to live in the forest.”

100 (10) Incapable

915“Bhikkhus, without having abandoned these ten things, one is incapable of realizing arahantship. What ten? Lust, hatred, delusion, anger, hostility, denigration, insolence, envy, miserliness, and conceit. Without having abandoned these ten things, one is incapable of realizing arahantship.

916“Bhikkhus, having abandoned these ten things, one is capable of realizing arahantship. What ten? Lust … conceit. Having abandoned these ten things, one is capable of realizing arahantship.” [210]

The Third Fifty

I. AN ASCETIC’S PERCEPTIONS

101 (1) An Ascetic’s Perceptions

917“Bhikkhus, when these three ascetic perceptions²¹³⁸Samaṇasaññā. Identical with the first three of the “ten things that one who has gone forth should often reflect upon.” See 10:48 for notes on these three themes. are developed and cultivated, they fulfill seven things. What three?

918(1) “‘I have entered upon a classless condition; (2) my living is dependent upon others; (3) my deportment should be different.’ When these three perceptions of an ascetic are developed and cultivated, they fulfill seven things. What seven?

919(4) “One consistently acts and behaves in accord with virtuous behavior. (5) One is without longing, (6) without ill will, (7) and without arrogance. (8) One is desirous of training. [211] (9) One uses the requisites for maintaining one’s life with an awareness of their purpose. (10) One is energetic. When, bhikkhus, these three perceptions of an ascetic are developed and cultivated, they fulfill these seven things.”

102 (2) Factors of Enlightenment

920“Bhikkhus, when these seven factors of enlightenment are developed and cultivated, they fulfill the three true knowledges. What seven?

921(1) “The enlightenment factor of mindfulness, (2) the enlightenment factor of discrimination of phenomena, (3) the enlightenment factor of energy, (4) the enlightenment factor of rapture, (5) the enlightenment factor of tranquility, (6) the enlightenment factor of concentration, and (7) the enlightenment factor of equanimity. When these seven factors of enlightenment are developed and cultivated, they fulfill the three true knowledges. What three?

(8) “Here, a bhikkhu recollects his manifold past abodes, that is, one birth, two births … Thus he recollects his manifold past abodes with their aspects and details.²¹³⁹All three true knowledges are abridged in the text.

922(9) “With the divine eye, which is purified and surpasses the human … he understands how beings fare in accordance with their kamma.

923(10) “With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.

924“When, bhikkhus, these seven factors of enlightenment are developed and cultivated, they fulfill these three true knowledges.”

103 (3) The Wrong Course

925“Bhikkhus, in dependence on the wrong course there is failure, not success. And how is it that in dependence on the wrong course there is failure, not success?

926(1) “For one of wrong view, (2) wrong intention originates. For one of wrong intention, (3) wrong speech originates. For one of wrong speech, [212] (4) wrong action originates. For one of wrong action, (5) wrong livelihood originates. For one of wrong livelihood, (6) wrong effort originates. For one of wrong effort, (7) wrong mindfulness originates. For one of wrong mindfulness, (8) wrong concentration originates. For one of wrong concentration, (9) wrong knowledge originates. For one of wrong knowledge, (10) wrong liberation originates.²¹⁴⁰Ps I 188,32–189,4, commenting on MN I 42,28, explains wrong knowledge (micchāñāṇa) as the delusion (moha) that arises when someone, having done a bad deed or pondered a bad thought, reflects on it and thinks, “I have done good.” Wrong liberation (micchāvimutti) arises when someone who is not liberated thinks “I’m liberated,” or it is the belief that what is not liberation is true liberation. In this way, in dependence on the wrong course, there is failure, not success.

927“In dependence on the right course, there is success, not failure. And how is it that in dependence on the right course, there is success, not failure?

928(1) “For one of right view, (2) right intention originates. For one of right intention, (3) right speech originates. For one of right speech, (4) right action originates. For one of right action, (5) right livelihood originates. For one of right livelihood, (6) right effort originates. For one of right effort, (7) right mindfulness originates. For one of right mindfulness, (8) right concentration originates. For one of right concentration, (9) right knowledge originates. For one of right knowledge, (10) right liberation originates.²¹⁴¹At Ps I 188,35–189,9 right knowledge (sammāñāṇa) is explained to be the nineteen kinds of reviewing knowledge (see Vism 676,4–29, Ppn 22.20–21) and right liberation (sammāvimutti) to be the mental factors concomitant with fruition. I find it simpler to interpret “right knowledge” as the direct knowledge that culminates in arahantship and “right liberation” as the release of the mind from the āsavas and other defilements. In this way, in dependence on the right course, there is success, not failure.”

104 (4) A Seed²¹⁴²An expanded parallel based on 1:314 and 1:315.

929“Bhikkhus, for a person of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.

930“Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd were planted in moist soil. [213] Whatever nutrients it would take up from the soil and from the water would all lead to its bitter, pungent, and disagreeable flavor. For what reason? Because the seed is bad. So too, for a person of wrong view … and wrong liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.

931“Bhikkhus, for a person of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good.

932“Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it would take up from the soil and from the water would all lead to its agreeable, sweet, and delectable flavor. For what reason? Because the seed is good. So too, for a person of right view … [214] … and right liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good.”

105 (5) True Knowledge

933“Bhikkhus, ignorance—accompanied by moral shamelessness and moral recklessness—is the forerunner in entering upon unwholesome qualities.²¹⁴³The same sutta, but only as far as micchāsamādhi and sammāsamādhi, is SN 45:1, V 1–2. Mp does not offer any substantial comment here, but Spk III 116,5–6, commenting on the same sentence in SN 45:1, explains that ignorance is a forerunner (pubbaṅgama) in two ways, as co-arisen condition (sahajāta, a condition for simultaneously arisen phenomena) and as decisive-support condition (upanissaya, a strong condition for subsequently arisen phenomena). Spk-pṭ II 103 (VRI ed.) adds that ignorance is a co-arisen forerunner when it makes simultaneous states conform to its own confusion about the object, so that they grasp impermanent phenomena as permanent, etc. It is both a co-arisen and decisive-support forerunner when a person overcome by delusion, not seeing the danger, takes life, steals, commits sexual misconduct, speaks falsely, and engages in other immoral actions. (1) For a foolish person immersed in ignorance, wrong view originates. (2) For one of wrong view, wrong intention originates. (3) For one of wrong intention, wrong speech originates. (4) For one of wrong speech, wrong action originates. (5) For one of wrong action, wrong livelihood originates. (6) For one of wrong livelihood, wrong effort originates. (7) For one of wrong effort, wrong mindfulness originates. (8) For one of wrong mindfulness, wrong concentration originates. (9) For one of wrong concentration, wrong knowledge originates. (10) For one of wrong knowledge, wrong liberation originates.

934“Bhikkhus, true knowledge—accompanied by a sense of moral shame and moral dread—is the forerunner in entering upon wholesome qualities. (1) For a wise person who has arrived at true knowledge, right view originates. (2) For one of right view, right intention originates. (3) For one of right intention, right speech originates. (4) For one of right speech, right action originates. (5) For one of right action, right livelihood originates. (6) For one of right livelihood, right effort originates. (7) For one of right effort, right mindfulness originates. (8) For one of right mindfulness, right concentration originates. (9) For one of right concentration, right knowledge originates. (10) For one of right knowledge, right liberation originates.”²¹⁴⁴At Spk III 117,27–31 it is said that these do not occur all together in the mundane path but occur together in the world-transcending path. Even in the development of the mundane path it would be a mistake to suppose the eight factors follow in sequence. Right view is the guide for the other path factors and the direct condition for right intention. Right view and right intention jointly condition right speech, right action, and right livelihood. These in turn are the basis for right effort and right mindfulness. Right concentration results from the interplay of right effort and right mindfulness. Right knowledge (sammā ñāṇa) is the wisdom of the path of arahantship, and right liberation (sammā vimutti) is the liberation from the āsavas that occurs through right knowledge. Its culmination is the arahant’s anāsava cetovimutti paññāvimutti (“taintless liberation of mind, liberation by wisdom”). [215]

106 (6) Wearing Away

935“Bhikkhus, there are these ten cases of wearing away.²¹⁴⁵Nijjarā. The “wearing away” of old kamma through austerities was a fundamental Jain concept. The Buddha borrows the word but gives it a new meaning. See too 3:74 for three kinds of “wearing away” taught by the Buddha. What ten?

936(1) “For one of right view, wrong view is worn away, and the numerous bad unwholesome qualities that originate with wrong view as condition are also worn away, and with right view as condition, numerous wholesome qualities reach fulfillment by development.

937(2) “For one of right intention, wrong intention is worn away, and the numerous bad unwholesome qualities that originate with wrong intention as condition are also worn away, and with right intention as condition, numerous wholesome qualities reach fulfillment by development.

938(3) “For one of right speech, wrong speech is worn away, and the numerous bad unwholesome qualities that originate with wrong speech as condition are also worn away, and with right speech as condition, numerous wholesome qualities reach fulfillment by development.

939(4) “For one of right action, wrong action is worn away, and the numerous bad unwholesome qualities that originate with wrong action as condition are also worn away, and with right action as condition, numerous wholesome qualities reach fulfillment by development.

940(5) “For one of right livelihood, wrong livelihood is worn away, and the numerous bad unwholesome qualities that originate with wrong livelihood as condition are also worn away, and with right livelihood as condition, numerous wholesome qualities reach fulfillment by development.

941(6) “For one of right effort, wrong effort is worn away, and the numerous bad unwholesome qualities that originate with wrong effort as condition are also worn away, and with right effort as condition, numerous wholesome qualities reach fulfillment by development.

942(7) “For one of right mindfulness, wrong mindfulness is worn away, and the numerous bad unwholesome qualities that originate with wrong mindfulness as condition are also worn away, and with right mindfulness as condition, numerous wholesome qualities reach fulfillment by development.

943(8) “For one of right concentration, wrong concentration is worn away, and the numerous bad unwholesome qualities that originate with wrong concentration as condition are also worn away, and with right concentration as condition, numerous [216] wholesome qualities reach fulfillment by development.

944(9) “For one of right knowledge, wrong knowledge is worn away, and the numerous bad unwholesome qualities that originate with wrong knowledge as condition are also worn away, and with right knowledge as condition, numerous wholesome qualities reach fulfillment by development.

945(10) “For one of right liberation, wrong liberation is worn away, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also worn away, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.

946“These are the ten cases of wearing away.”

107 (7) Dhovana

947“Bhikkhus, there is a country in the south named Dhovana²¹⁴⁶Mp explains that in this country, people do not cremate their dead relatives but bury them. After their bodies have decayed, they excavate the bones, wash them, arrange them in order, and worship them with scents and garlands. When an [auspicious] constellation arrives, they take the bones and wail and lament, after which they play [the game of] constellation. [‘Washing’], where there is food, drink, victuals, comestibles, refreshments, tonics, dancing, singing, and music. There is this ‘Washing,’ bhikkhus; that I do not deny. Yet this ‘Washing’ is low, common, for worldlings, ignoble, unbeneficial; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna.

948“But I will teach, bhikkhus, a noble washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna. In dependence on this washing, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak.”

949“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

950“And what, bhikkhus, is that noble washing? [217]

951(1) “For one of right view, wrong view is washed away, and the numerous bad unwholesome qualities that originate with wrong view as condition are also washed away, and with right view as condition, numerous wholesome qualities reach fulfillment by development.

952(2)–(9) “For one of right intention, wrong intention is washed away … For one of right speech, wrong speech is washed away … For one of right action, wrong action is washed away … For one of right livelihood, wrong livelihood is washed away … For one of right effort, wrong effort is washed away … For one of right mindfulness, wrong mindfulness is washed away … For one of right concentration, wrong concentration is washed away … For one of right knowledge, wrong knowledge is washed away …

953(10) “For one of right liberation, wrong liberation is washed away, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also washed away, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.

954“This, bhikkhus, is that noble washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna. In dependence on this washing, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish.” [218]

108 (8) Physicians

955“Bhikkhus, physicians prescribe a purgative for eliminating ailments originating from bile, phlegm, and wind. There is this purgative, bhikkhus; that I do not deny. Yet this purgative sometimes succeeds and sometimes fails.

956“But I will teach, bhikkhus, a noble purgative that always succeeds and never fails. In dependence on this purgative, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak.”

957“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

958“And what, bhikkhus, is that noble purgative that always succeeds and never fails?

959(1) “For one of right view, wrong view is purged, and the numerous bad unwholesome qualities that originate with wrong view as condition are also purged, and with right view as condition, numerous wholesome qualities reach fulfillment by development.

960(2)–(9) “For one of right intention, wrong intention is purged … For one of right speech, wrong speech is purged … For one of right action, wrong action is purged … For one of right livelihood, wrong livelihood is purged … For one of right effort, wrong effort is purged … For one of right mindfulness, wrong mindfulness is purged … [219] For one of right concentration, wrong concentration is purged … For one of right knowledge, wrong knowledge is purged …

961(10) “For one of right liberation, wrong liberation is purged, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also purged, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.

962“This, bhikkhus, is that noble purgative that always succeeds and never fails, and in dependence on which beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish.”

109 (9) Emetic

963“Bhikkhus, physicians prescribe an emetic for eliminating ailments originating from bile, phlegm, and wind. There is this emetic, bhikkhus; that I do not deny. Yet this emetic sometimes succeeds and sometimes fails.

964“But I will teach, bhikkhus, a noble emetic that always succeeds and never fails. In dependence on this emetic, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak.”

965“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

966“And what, bhikkhus, is that noble emetic that always succeeds and never fails? [220]

967(1) “For one of right view, wrong view is vomited up, and the numerous bad unwholesome qualities that originate with wrong view as condition are also vomited up, and with right view as condition, numerous wholesome qualities reach fulfillment by development.

968(2)–(9) “For one of right intention, wrong intention is vomited up … For one of right speech, wrong speech is vomited up … For one of right action, wrong action is vomited up … For one of right livelihood, wrong livelihood is vomited up … For one of right effort, wrong effort is vomited up … For one of right mindfulness, wrong mindfulness is vomited up … For one of right concentration, wrong concentration is vomited up … For one of right knowledge, wrong knowledge is vomited up …

969(10) “For one of right liberation, wrong liberation is vomited up, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also vomited up, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.

970“This, bhikkhus, is that noble emetic that always succeeds and never fails, and in dependence on which beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish.”

110 (10) Ejected

971“Bhikkhus, there are these ten things to be ejected. What ten?

972(1) “For one of right view, wrong view is ejected, and the numerous bad unwholesome qualities that originate with wrong view as condition are also ejected, and with right view as condition, numerous wholesome qualities reach fulfillment by development. [221]

973(2)–(9) “For one of right intention, wrong intention is ejected … For one of right speech, wrong speech is ejected … For one of right action, wrong action is ejected … For one of right livelihood, wrong livelihood is ejected … For one of right effort, wrong effort is ejected … For one of right mindfulness, wrong mindfulness is ejected … For one of right concentration, wrong concentration is ejected … For one of right knowledge, wrong knowledge is ejected …

974(10) “For one of right liberation, wrong liberation is ejected, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also ejected, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.

975“These are the ten things to be ejected.”

111 (11) One Beyond Training (1)

976Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said:

977“It is said, Bhante, ‘one beyond training, one beyond training.’ In what way, Bhante, is a bhikkhu one beyond training?”²¹⁴⁷Asekha. A term for an arahant, who has completed the training in the noble eightfold path and thus possesses, beyond the eight path factors, right knowledge (sammāñāṇa) and right liberation (sammāvimutti).

978“Here, bhikkhu, a bhikkhu possesses (1) the right view of one beyond training. He possesses (2) the right intention … (3) the right speech … (4) the right action … (5) the right livelihood … (6) the right effort … (7) the right mindfulness … (8) the right concentration … (9) the right knowledge … (10) the right liberation of one beyond training. It in this way that a bhikkhu is one beyond training.” [222]

112 (12) One Beyond Training (2)

979“Bhikkhus, there are these ten qualities of one beyond training. What ten? The right view of one beyond training; the right intention … the right speech … the right action … the right livelihood … the right effort … the right mindfulness … the right concentration … the right knowledge … the right liberation of one beyond training. These are the ten qualities of one beyond training.”

II. PACCOROHANṆĪ

113 (1) Non-Dhamma (1)

980“Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood.²¹⁴⁸Adhammo ca bhikkhave veditabbo anattho ca; dhammo ca veditabbo attho ca. Here dhamma should be understood more in the sense of the principle of goodness and truth than in the narrow sense of the Buddha’s teaching. And attha should be understood in the sense of what is good, beneficial, and profitable (in a spiritual sense), what leads to one’s long-term well-being and happiness. The word also means “meaning.” Often dhamma and attha are paired off as two things that are to be understood and appreciated in the contemplative process, as in the expression atthaveda and dhammaveda, or atthapaṭisaṃvedī dhammapaṭisaṃvedī. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial.

981“And what, bhikkhus, is non-Dhamma and harmful? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. [223] This is what is said to be non-Dhamma and harmful.

982“And what, bhikkhus, is the Dhamma and beneficial? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. This is what is said to be the Dhamma and beneficial.

983“When it was said: ‘Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”

114 (2) Non-Dhamma (2)

984“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.

985“And what, bhikkhus, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial?

986(1) “Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.

987(2) “Wrong intention is non-Dhamma; right intention is the Dhamma. The numerous bad unwholesome qualities that originate with wrong intention as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right intention as condition: these are beneficial.

988(3) “Wrong speech is non-Dhamma; right speech is the Dhamma. The numerous bad unwholesome qualities that originate with wrong speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right speech as condition: these are beneficial.

989(4) “Wrong action is non-Dhamma; right action is the Dhamma. The numerous bad unwholesome qualities that originate with wrong action as condition: [224] these are harmful. The numerous wholesome qualities that reach fulfillment by development with right action as condition: these are beneficial.

990(5) “Wrong livelihood is non-Dhamma; right livelihood is the Dhamma. The numerous bad unwholesome qualities that originate with wrong livelihood as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right livelihood as condition: these are beneficial.

991(6) “Wrong effort is non-Dhamma; right effort is the Dhamma. The numerous bad unwholesome qualities that originate with wrong effort as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right effort as condition: these are beneficial.

992(7) “Wrong mindfulness is non-Dhamma; right mindfulness is the Dhamma. The numerous bad unwholesome qualities that originate with wrong mindfulness as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right mindfulness as condition: these are beneficial.

993(8) “Wrong concentration is non-Dhamma; right concentration is the Dhamma. The numerous bad unwholesome qualities that originate with wrong concentration as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right concentration as condition: these are beneficial.

994(9) “Wrong knowledge is non-Dhamma; right knowledge is the Dhamma. The numerous bad unwholesome qualities that originate with wrong knowledge as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right knowledge as condition: these are beneficial.

995(10) “Wrong liberation is non-Dhamma; right liberation is the Dhamma. The numerous bad unwholesome qualities that originate with wrong liberation as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right liberation as condition: these are beneficial.

996“When it was said: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”

115 (3) Non-Dhamma (3)

997“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.” [225]

998This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.²¹⁴⁹What follows is a stock passage leading up to the elaboration of the brief teaching by one of the bhikkhus, usually either Mahākaccāna or Ānanda. Then, soon after the Blessed One had left, the bhikkhus considered: “Friends, the Blessed One taught this brief synopsis: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood … one should practice in accordance with the Dhamma and with what is beneficial.’ Then he rose from his seat and entered his dwelling without expounding its meaning in detail. Now who will expound its meaning in detail?” Then it occurred to them: “The Venerable Ānanda is praised by the Teacher and esteemed by his wise fellow monks; he is capable of expounding the detailed meaning of this brief synopsis. Let us approach the Venerable Ānanda and ask him the meaning of this. We will retain it in mind as he explains it to us.”

999Then those bhikkhus approached the Venerable Ānanda and exchanged greetings with him, after which they sat down to one side and said: “Friend Ānanda, the Blessed One taught this brief synopsis…. Then he rose from his seat and entered his dwelling without expounding the meaning in detail. Soon after he left, we considered: ‘Friends, the Blessed One [226] taught this brief synopsis. … [all as above down to:] … Let us approach the Venerable Ānanda and ask him the meaning of this. We will retain it in mind as he explains it to us.’ Let the Venerable Ānanda expound it to us.”

1000[The Venerable Ānanda replied:] “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree possessed of heartwood, thinking that heartwood should be sought among the branches and foliage. And so it is with you. When you were face to face with the Teacher you passed by the Blessed One, thinking to ask me about the meaning. For, friends, knowing, the Blessed One knows; seeing, he sees; he has become vision, he has become knowledge, he has become the Dhamma, he has become Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have approached the Blessed One [227] and asked him about the meaning. You should have retained it in mind as he would have explained it to you.”

1001“Surely, friend Ānanda, knowing, the Blessed One knows; seeing, he sees; he has become vision … the Tathāgata. That was the time when we should have approached the Blessed One and asked him about the meaning, and we should have retained it in mind as he would have explained it to us. Yet the Venerable Ānanda is praised by the Teacher and esteemed by his wise fellow monks. He is capable of expounding the detailed meaning of this synopsis. Let the Venerable Ānanda expound it without finding it troublesome.”

1002“Then listen, friends, and attend closely. I will speak.”

1003“Yes, friend,” those bhikkhus replied. The Venerable Ānanda said this:

1004“Friends, the Blessed One taught this brief synopsis without expounding the detailed meaning: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.’ Now what, friends, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial?

1005(1) “Wrong view, friends, is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.

1006(2)–(9) “Wrong intention is non-Dhamma; right intention is the Dhamma … Wrong speech is non-Dhamma; right speech [228] is the Dhamma … Wrong action is non-Dhamma; right action is the Dhamma … Wrong livelihood is non-Dhamma; right livelihood is the Dhamma … Wrong effort is non-Dhamma; right effort is the Dhamma … Wrong mindfulness is non-Dhamma; right mindfulness is the Dhamma … Wrong concentration is non-Dhamma; right concentration is the Dhamma … Wrong knowledge is non-Dhamma; right knowledge is the Dhamma …

1007(10) “Wrong liberation is non-Dhamma; right liberation is the Dhamma. The numerous bad unwholesome qualities that originate with wrong liberation as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right liberation as condition: these are beneficial.

1008“Friends, it is in this way that I understand the detailed meaning of the Blessed One’s brief synopsis. Now, if you wish, you may go to the Blessed One himself and ask him about the meaning of this. You should retain it in mind as the Blessed One explains it to you.”

1009“Yes, friend,” those bhikkhus replied, and having delighted and rejoiced in the Venerable Ānanda’s statement, they rose from their seats and went to the Blessed One. After paying homage to him, they sat down to one side and said to the Blessed One: “Bhante, the Blessed One taught this synopsis … [they here relate all that had taken place, adding:] [229] … Then, Bhante, we approached the Venerable Ānanda and asked him about the meaning. The Venerable Ānanda expounded the meaning to us in these ways, in these terms and phrases.”

1010“Good, good, bhikkhus! Ānanda is wise. Ānanda has great wisdom. If you had approached me and asked me the meaning of this, I would have explained it to you in the same way as Ānanda. Such is the meaning of this, and so you should retain it in mind.”

116 (4) Ajita²¹⁵⁰A Chinese parallel occurs in MĀ 188. The first part, T I 734a29–c24, roughly corresponds to 10:116, but it includes a block of text that mirrors MN 76.21, I 519,13–29, a satirical account of a certain teacher’s claim to omniscience. A later part of the sutta, T I 734c25–735b25, is parallel to 10:115.

1011Then the wanderer Ajita approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side [230] and said to the Blessed One:

1012“Master Gotama, I have a fellow ascetic named Paṇḍita.²¹⁵¹Paṇḍita. The word means “wise one, learned one.” I am uncertain whether this was a proper name or a sobriquet. He has thought out five hundred arguments²¹⁵²Cittaṭṭhānasatāni. Mp glosses with cittuppādasatāni. It seems to me that reading cinta in place of citta- would be more appropriate to the context. One Burmese manuscript referred to in the notes to Ee does in fact have this reading. by which those of other sects, when rebutted, know: ‘We’ve been rebutted.’”

1013Then the Blessed One addressed the bhikkhus: “Do you remember, bhikkhus, Paṇḍita’s cases?”

1014“This is the time for it, Blessed One! This is the time for it, Fortunate One! Having heard this from the Blessed One, the bhikkhus will retain in mind whatever the Blessed One says.”

1015“Well then, bhikkhus, listen and attend closely. I will speak.”

1016“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

1017“Here, someone refutes and disproves a doctrine contrary to the Dhamma with a doctrine contrary to the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For this reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’²¹⁵³Paṇḍito vata bho paṇḍito vata bho. This refers back to the name of the ascetic sophist.

1018“Someone refutes and disproves a doctrine that accords with the Dhamma by means of a doctrine contrary to the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For this reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’

1019“Someone refutes and disproves both a doctrine that accords with the Dhamma and a doctrine contrary to the Dhamma by means of a doctrine contrary to the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For this reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’²¹⁵⁴These first three cases are common to Ce, Be, and Ee. Be ends here, but Ce adds two further paragraphs, and Ee one paragraph, unique to that edition.

1020[“Someone refutes and disproves both a doctrine that accords with the Dhamma and a doctrine contrary to the Dhamma by means of a doctrine that accords with the Dhamma. In this way, he delights an assembly contrary to the Dhamma. For that reason, the assembly contrary to the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’

1021“Someone refutes and disproves a doctrine that accords with the Dhamma with a doctrine that accords with the Dhamma. In this way, he delights an assembly that accords with the Dhamma. For this reason, the assembly that accords with the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’]²¹⁵⁵0In place of these two paragraphs in Ce, Ee has a paragraph that reads as follows: “Someone refutes and disproves a doctrine contrary to the Dhamma with a doctrine that accords with the Dhamma. In this way, [231] he delights an assembly that accords with the Dhamma. For this reason, the assembly that accords with the Dhamma becomes loud and boisterous, exclaiming: ‘He is truly wise, sir! He is truly wise, sir!’” It is quite normal, even expected, for a doctrine that accords with the Dhamma to prevail over a doctrine contrary to the Dhamma, but again it seems incongruous for an assembly that accords with the Dhamma to become “loud and boisterous.” [231]

1022“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should be understood. Having understood what is non-Dhamma and what is the Dhamma, and what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial….

1023[The sutta continues exactly as in 10:114, ending:]

1024“When it was said: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should be understood. Having understood what is non-Dhamma and what is the Dhamma, [232] and what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”

117 (5) Saṅgārava

1025Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

1026“Master Gotama, what is the near shore? What is the far shore?”

1027“Brahmin, (1) wrong view is the near shore, right view the far shore. (2) Wrong intention is the near shore, right intention the far shore. (3) Wrong speech is the near shore, right speech the far shore. (4) Wrong action is the near shore, right action the far shore. (5) Wrong livelihood is the near shore, right livelihood the far shore. (6) Wrong effort is the near shore, right effort the far shore. (7) Wrong mindfulness is the near shore, right mindfulness the far shore. (8) Wrong concentration is the near shore, right concentration the far shore. (9) Wrong knowledge is the near shore, right knowledge the far shore. (10) Wrong liberation is the near shore, right liberation the far shore. The one, brahmin, is the near shore, the other the far shore.”

1028Few are those people²¹⁵⁶These verses are also at Dhp 86–89.
who go beyond.
The rest merely run
along the [near] shore.

1029When the Dhamma is rightly expounded
those people who practice accordingly
are the ones who will go beyond
the realm of Death so hard to cross.

1030Having left the dark qualities behind,
a wise person should develop the bright ones.
Having come from home into homelessness,
where it is hard to take delight—

1031There in seclusion one should seek delight,
having left behind sensual pleasures.
Owning nothing, the wise person
should cleanse himself of mental defilements. [233]

1032Those whose minds are rightly well developed
in the enlightenment factors,
who through non-clinging find delight
in the relinquishment of grasping:
luminous, with taints destroyed,
they are the quenched ones in the world.²¹⁵⁷Te loke parinibbutā. This could also have been rendered, “They have attained nibbāna in the world.”

118 (6) Near

1033“Bhikkhus, I will teach you the near shore and the far shore. Listen and attend closely. I will speak.”

1034“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

1035“What, bhikkhus, is the near shore, and what is the far shore? (1) Wrong view, bhikkhus, is the near shore, right view the far shore … (10) Wrong liberation is the near shore, right liberation the far shore. The one, bhikkhus, is the near shore, the other the far shore.”

1036[The verses attached are identical with those of the preceding sutta.]

119 (7) Paccorohaṇī (1)

1037Now on that occasion, on the uposatha day, the brahmin Jāṇussoṇī stood to one side not far from the Blessed One, with his head washed, wearing a new pair of linen clothes, holding a handful of wet [234] kusa grass. The Blessed One saw him standing there and said to him:

1038“Why is it, brahmin, that on the uposatha day you stand to one side with your head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass? What is happening today with the brahmin clan?”

1039“Today, Master Gotama, is the brahmin clan’s paccorohaṇī festival.”²¹⁵⁸PED explains paccorohaṇī as “the ceremony of coming down again (?), approaching or descending to (acc.), esp. the holy fire.” SED sv pratyavarohaṇa says: “A particular Gṛhya [householder] festival in the month Mārgaśirṣa” (November–December).

1040“But how do the brahmins observe the paccorohaṇī festival?”

1041“Here, Master Gotama, on the uposatha day, the brahmins wash their heads and put on a pair of new linen clothes. They then smear the ground with wet cow dung, cover this with green kusa grass, and lie down between the boundary and the fire house. In the course of the night, they get up three times, and with reverential salutation pay homage to the fire: ‘We descend in honor of the revered one. We descend in honor of the revered one.’²¹⁵⁹Paccorohāma bhavantaṃ, paccorohāma bhavantaṃ. It is apparently from this salutation that the paccorohaṇī festival derives its name. SED explains the verb pratyavarohati to mean: “to descend (from a seat, chariot, etc.) in honor of (acc.).” Apparently, here the brahmins are descending in honor of Agni, the god of fire, representing the all-pervasive energy of the universe. They offer abundant ghee, oil, and butter to the fire. When the night has passed, they offer excellent food of various kinds to brahmins. It is in this way, Master Gotama, that the brahmins observe the paccorohaṇī festival.”

1042“The paccorohaṇī festival in the Noble One’s discipline, brahmin, is quite different from the paccorohaṇī festival of the brahmins.”

1043“But how, Master Gotama, is the paccorohaṇī festival observed in the Noble One’s discipline? It would be good if Master Gotama would teach me the Dhamma by explaining how the paccorohaṇī festival is observed in the Noble One’s discipline.”

1044“Well then, brahmin, listen and attend closely. I will speak.”

1045“Yes, sir,” the brahmin Jāṇussoṇī replied. The Blessed One said this: [235]

1046(1) “Here, brahmin, the noble disciple reflects thus: ‘The result of wrong view is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong view; he descends from wrong view.

1047(2) “ … ‘The result of wrong intention is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong intention; he descends from wrong intention.

1048(3) “… ‘The result of wrong speech is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong speech; he descends from wrong speech.

1049(4) “… ‘The result of wrong action is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong action; he descends from wrong action.

1050(5) “… ‘The result of wrong livelihood is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong livelihood; he descends from wrong livelihood.

1051(6) “… ‘The result of wrong effort is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong effort; he descends from wrong effort.

1052(7) “… ‘The result of wrong mindfulness is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong mindfulness; he descends from wrong mindfulness.

1053(8) “… ‘The result of wrong concentration is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong concentration; he descends from wrong concentration.

1054(9) “… ‘The result of wrong knowledge is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong knowledge; he descends from wrong knowledge.

1055(10) “… ‘The result of wrong liberation is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong liberation; he descends from wrong liberation.

1056“It is in this way, brahmin, that the paccorohaṇī festival is observed in the Noble One’s discipline.”

1057“The paccorohaṇī festival in the Noble One’s discipline, Master Gotama, is quite different from the paccorohaṇī festival of the brahmins. And the paccorohaṇī festival of the brahmins is not worth a sixteenth part of the paccorohaṇī festival in the Noble One’s discipline. [236]

1058“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

120 (8) Paccorohaṇī (2)

1059“Bhikkhus, I will teach you the noble paccorohaṇī festival. Listen….

1060“And what, bhikkhus, is the noble paccorohaṇī festival? (1) Here, the noble disciple reflects thus: ‘The result of wrong view is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong view; he descends from wrong view. (2) ‘The result of wrong intention … (3) … wrong speech … (4) … wrong action … (5) … wrong livelihood … (6) … wrong effort … (7) … wrong mindfulness … (8) … wrong concentration … (9) … wrong knowledge … (10) … wrong liberation is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong liberation; he descends from wrong liberation. This is called the noble paccorohaṇī festival.”

121 (9) Forerunner

1061“Bhikkhus, just as the dawn is the forerunner and precursor of the sunrise, so right view is the forerunner and precursor of wholesome qualities. For one of right view, right intention originates. For one of right intention, right speech originates. For one of right speech, right action originates. For one of right action, right livelihood originates. For one of right livelihood, right effort originates. For one of right effort, right mindfulness originates. For one of right mindfulness, right concentration [237] originates. For one of right concentration, right knowledge originates. For one of right knowledge, right liberation originates.”

122 (10) Taints

1062“Bhikkhus, these ten things, when developed and cultivated, lead to the destruction of the taints. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. These ten things, when developed and cultivated, lead to the destruction of the taints.”

III. PURIFIED

123 (1) First

1063“Bhikkhus, these ten things are purified and cleansed nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things are purified and cleansed nowhere else but in the Fortunate One’s discipline.”

124 (2) Second

1064“Bhikkhus, these ten things when unarisen arise nowhere else but in the Fortunate One’s discipline. What ten? [238] Right view … and right liberation. These ten things….”

125 (3) Third

1065“Bhikkhus, these ten things are of great fruit and benefit nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things….”

126 (4) Fourth

1066“Bhikkhus, these ten things culminate in the removal of lust, hatred, and delusion nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things….”

127 (5) Fifth

1067“Bhikkhus, these ten things lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna, nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things….”

128 (6) Sixth

1068“Bhikkhus, these ten things, developed and cultivated, when unarisen arise nowhere else but in the Fortunate One’s discipline. What ten? [239] Right view … and right liberation. These ten things….”

129 (7) Seventh

1069“Bhikkhus, these ten things, when developed and cultivated, are of great fruit and benefit nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things….”

130 (8) Eighth

1070“Bhikkhus, these ten things, when developed and cultivated, culminate in the removal of lust, hatred, and delusion nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things….”

131 (9) Ninth

1071“Bhikkhus, these ten things, when developed and cultivated, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna, nowhere else but in the Fortunate One’s discipline. What ten? Right view … and right liberation. These ten things…. ” [240]

132 (10) Tenth

1072“Bhikkhus, there are these ten wrong courses. What ten? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. These are the ten wrong courses.”

133 (11) Eleventh

1073“Bhikkhus, there are these ten right courses. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. These are the ten right courses.”

IV. GOOD

134 (1) Good

1074“Bhikkhus, I will teach you what is good and what is bad. Listen and attend closely. I will speak.”

1075“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

1076“And what, bhikkhus, is bad? Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. This is called bad.

1077“And what, bhikkhus, is good? [241] Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. This is called good.”

135 (2)–144 (11) The Noble Dhamma, Etc.

1078(135) “Bhikkhus, I will teach you the noble Dhamma and the ignoble Dhamma … (136) … the wholesome and the unwholesome … (137) … what is beneficial and what is harmful … [242] … (138) … the Dhamma and what is non-Dhamma … (139) … the tainted Dhamma and the taintless one … (140) … the blameworthy Dhamma and the blameless one … [243] (141) … the tormenting Dhamma and the untormenting one … (142) … the Dhamma that leads to building up and the one that leads to dismantling … (143) … the Dhamma with suffering as its outcome and the one with happiness as its outcome … [244] (144) … the Dhamma that results in suffering and the one that results in happiness….

1079“And what, bhikkhus, is the Dhamma that results in suffering? Wrong view … and wrong liberation. This is called the Dhamma that results in suffering.

1080“And what, bhikkhus, is the Dhamma that results in happiness? Right view … and right liberation. This is called the Dhamma that results in happiness.”

V. NOBLE

145 (1) The Noble Path

1081“Bhikkhus, I will teach you the noble path and the ignoble path.²¹⁶⁰I follow Ce, which unlike Be and Ee, does not include dhammaṃ in the sentence. Listen and attend closely…. And what, bhikkhus, is the ignoble path? Wrong view … and wrong liberation. This is called the ignoble path.

1082“And what, bhikkhus, is the noble path? Right view … and right liberation. This is called the noble path.”

146 (2) –154 (10) The Dark Path, Etc.

1083(146) “Bhikkhus, I will teach you the dark path and the bright path²¹⁶¹I follow Be, which is consistent in putting the dark path before the bright path here and in 10:190. Ce and Ee put the bright path first here, but invert the sequence at 10:190. My title conforms to Be, whereas Ce has “The Bright Path” here but titles 10:190 “The Dark Path.” … [245] … (147) … the good Dhamma and the bad Dhamma … (148) … the Dhamma of a good person and that of a bad person … (149) … the Dhamma to be aroused and the one not to be aroused … [246] … (150) … the Dhamma to be pursued and the one not to be pursued … (151) … the Dhamma to be developed and the one not to be developed … (152) … the Dhamma to be cultivated and the one not to be cultivated … [247] (153) … the Dhamma to be recollected and the one not to be recollected … (154) … the Dhamma to be realized and the one not to be realized….

1084“And what, bhikkhus, is the Dhamma not to be realized? Wrong view … and wrong liberation. This is called the Dhamma not to be realized.

1085“And what, bhikkhus, is the Dhamma to be realized? Right view … and right liberation. This is called the Dhamma to be realized.”

The Fourth Fifty

I. PERSONS

155 (1) Associate With

1086“Bhikkhus, one should not associate with a person who possesses ten qualities. What ten? [248] Wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. One should not associate with a person who possesses these ten qualities.

1087“Bhikkhus, one should associate with a person who possesses ten qualities. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. One should associate with a person who possesses these ten qualities.”

156 (2)–166 (12) Resort, Etc.

1088(156) “Bhikkhus, one should not resort to a person who possesses ten qualities … one should resort to … (157) … one should not attend on … one should attend on … (158) … one should not venerate … one should venerate … (159) … one should not praise … one should praise … (160) … one should not revere … one should revere … (161) … one should not show deference to … one should show deference to a person who possesses ten qualities … (162) … a person who possesses ten qualities is not successful … is successful … (163) … is not purified … is purified … (164) … does not overcome conceit … overcomes conceit [249] … (165) … does not grow in wisdom … grows in wisdom … (166) … generates much demerit … generates much merit. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. A person who possesses these ten qualities generates much merit.”

II. JĀṆUSSOṆĪ

167 (1) Paccorohaṇī (1)²¹⁶²This sutta and the following are parallels respectively of 10:119 and 10:120.

1089Now on that occasion, on the uposatha day, the brahmin Jāṇussoṇī stood to one side not far from the Blessed One, with his head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass. The Blessed One saw him standing there and said to him:

1090“Why is it, brahmin, that on the uposatha day you stand to one side with your head washed, wearing a new pair of linen clothes, holding a handful of wet kusa grass? What is happening today with the brahmin clan?”

1091“Today, Master Gotama, is the brahmin clan’s paccorohaṇī festival.” [250]

1092“But how, brahmin, do the brahmins observe the paccorohaṇī festival?”

1093“Here, Master Gotama, on the uposatha day, the brahmins wash their heads and put on a pair of new linen clothes. They then smear the ground with wet cow dung, cover this with green kusa grass, and lie down between the boundary and the fire house. In the course of the night, they get up three times, and with reverential salutation pay homage to the fire: ‘We descend in honor of the revered one. We descend in honor of the revered one.’ They offer abundant ghee, oil, and butter to the fire. When the night has passed, they offer excellent food of various kinds to brahmins. It is in this way, Master Gotama, that the brahmins observe the paccorohaṇī festival.”

1094“The paccorohaṇī festival in the Noble One’s discipline, brahmin, is quite different from the paccorohaṇī festival of the brahmins.”

1095“But how, Master Gotama, is the paccorohaṇī festival observed in the Noble One’s discipline? It would be good if Master Gotama would teach me the Dhamma by explaining how the paccorohaṇī festival is observed in the Noble One’s discipline.”

1096“Well then, brahmin, listen and attend closely. I will speak.”

1097“Yes, sir,” the brahmin Jāṇussoṇī replied. The Blessed One said this:

1098(1) “Here, brahmin, the noble disciple reflects thus: ‘The result of the destruction of life is bad both in this present life and in future lives.’ Having reflected thus, he abandons the destruction of life; he descends from the destruction of life.

1099(2) “… ‘The result of taking what is not given is bad both in this present life and in future lives.’ Having reflected thus, he abandons taking what is not given; he descends from taking what is not given.

1100(3) “… ‘The result of sexual misconduct is bad both in this present life and in future lives.’ Having reflected thus, he abandons sexual misconduct; he descends from sexual misconduct.

1101(4) “… ‘The result of false speech is bad both in this present life and in future lives.’ [251] Having reflected thus, he abandons false speech; he descends from false speech.

1102(5) “… ‘The result of divisive speech is bad both in this present life and in future lives.’ Having reflected thus, he abandons divisive speech; he descends from divisive speech.

1103(6) “… ‘The result of harsh speech is bad both in this present life and in future lives.’ Having reflected thus, he abandons harsh speech; he descends from harsh speech.

1104(7) “… ‘The result of idle chatter is bad both in this present life and in future lives.’ Having reflected thus, he abandons idle chatter; he descends from idle chatter.

1105(8) “… ‘The result of longing is bad both in this present life and in future lives.’ Having reflected thus, he abandons longing; he descends from longing.

1106(9) “… ‘The result of ill will is bad both in this present life and in future lives.’ Having reflected thus, he abandons ill will; he descends from ill will.

1107(10) “… ‘The result of wrong view is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong view; he descends from wrong view.

1108“It is in this way, brahmin, that the paccorohaṇī festival is observed in the Noble One’s discipline.”

1109“The paccorohaṇī festival in the Noble One’s discipline, Master Gotama, is quite different from the paccorohaṇī festival of the brahmins. And the paccorohaṇī festival of the brahmins is not worth a sixteenth part of the paccorohaṇī festival in the Noble One’s discipline.

1110“Excellent, Master Gotama! … [as in 10:119] … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

168 (2) Paccorohaṇī (2)

1111“Bhikkhus, I will teach you the noble paccorohaṇī festival. Listen….

1112“And what, bhikkhus, is the noble paccorohaṇī festival? [252] (1) Here, the noble disciple reflects thus: ‘The result of the destruction of life is bad both in this present life and in future lives.’ Having reflected thus, he abandons the destruction of life; he descends from the destruction of life. (2) ‘The result of taking what is not given … (3) … sexual misconduct … (4) … false speech … (5) … divisive speech … (6) … harsh speech … (7) … idle chatter … (8) … longing … (9) … ill will … (10) … wrong view is bad both in this present life and in future lives.’ Having reflected thus, he abandons wrong view; he descends from wrong view. This is called the noble paccorohaṇī festival.”

169 (3) Saṅgārava²¹⁶³This sutta and the next are parallels respectively of 10:117 and 10:118.

1113Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

1114“Master Gotama, what is the near shore? What is the far shore?”

1115“Brahmin, (1) the destruction of life is the near shore, abstention from the destruction of life the far shore. (2) Taking what is not given is the near shore, abstention from taking what is not given the far shore. (3) Sexual misconduct is the near shore, abstention from sexual misconduct the far shore. (4) False speech is the near shore, abstention from false speech the far shore. (5) Divisive speech is the near shore, abstention from divisive speech the far shore. (6) Harsh speech is the near shore, abstention from harsh speech the far shore. (7) Idle chatter is the near shore, abstention from idle chatter the far shore. (8) Longing is the near shore, non-longing the far shore. (9) Ill will is the near shore, good will the far shore. (10) Wrong view is the near shore, right view the far shore. The one, brahmin, is the near shore, the other the far shore.” [253]

1116Few are those people
who go beyond.
The rest merely run
along the [near] shore.

1117When the Dhamma is rightly expounded
those people who practice accordingly
are the ones who will go beyond
the realm of Death so hard to cross.

1118Having left the dark qualities behind,
a wise person should develop the bright ones.
Having come from home into homelessness,
where it is hard to take delight—

1119There in seclusion one should seek delight,
having left behind sensual pleasures.
Owning nothing, the wise person
should cleanse himself of mental defilements.

1120Those whose minds are rightly well developed
in the enlightenment factors,
who through non-clinging find delight
in the relinquishment of grasping:
luminous, with taints destroyed,
they are the quenched ones in the world.

170 (4) The Near Shore

1121“Bhikkhus, I will teach you the near shore and the far shore. Listen and attend closely. I will speak.”

1122“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

1123“What, bhikkhus, is the near shore, and what is the far shore? (1) The destruction of life, bhikkhus, is the near shore, abstention from the destruction of life the far shore….(10) Wrong view is the near shore, right view the far shore. The one, bhikkhus, is the near shore, the other the far shore.” [254]

1124[The verses attached are identical with those of the preceding sutta.]

171 (5) Non-Dhamma (1)²¹⁶⁴There is parallelism between 10:171 and 10:113; 10:172 and 10:115; and 10:173 and 10:114.

1125“Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial.

1126“And what, bhikkhus, is non-Dhamma and harmful? The destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, longing, ill will, and wrong view. This is what is said to be non-Dhamma and harmful.

1127“And what, bhikkhus, is the Dhamma and beneficial? Abstention from the destruction of life, abstention from taking what is not given, abstention from sexual misconduct, abstention from false speech, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-longing, good will, and right view. This is what is said to be the Dhamma and beneficial.

1128“When it was said: ‘Bhikkhus, what is non-Dhamma and harmful should be understood, and what is the Dhamma and beneficial should also be understood. Having understood what is non-Dhamma and harmful, and also what is the Dhamma and beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.” [255]

172 (6) Non-Dhamma (2)

1129“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.”

1130This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, soon after the Blessed One had left, the bhikkhus considered: “Friends, the Blessed One taught this brief synopsis: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood … one should practice in accordance with the Dhamma and with what is beneficial.’ Then he rose from his seat and entered his dwelling without expounding its meaning in detail. Now who will expound its meaning in detail?’ Then it occurred to them: “The Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise fellow monks; he is capable of expounding the detailed meaning of this brief synopsis. Let us approach the Venerable Mahākaccāna and ask him the meaning of this. We will retain it in mind as he explains it to us.”

1131Then those bhikkhus approached the Venerable Mahākaccāna and exchanged greetings with him, after which they sat down to one side and said: “Friend Mahākaccāna, the Blessed One taught this brief synopsis…. [256] … Then he rose from his seat and entered his dwelling without expounding the meaning in detail. Soon after he left, we considered: ‘Friends, the Blessed One taught this brief synopsis…. [all as above down to:] … Let us approach the Venerable Mahākaccāna and ask him the meaning of this. We will retain it in mind as he explains it to us.’ Let the Venerable Mahākaccāna expound it to us.”

1132[The Venerable Mahākaccāna replied:] “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, would pass over the root and trunk of a great tree possessed of heartwood, thinking that heartwood should be sought among the branches and foliage. And so it is with you. When you were face to face with the Teacher you passed by the Blessed One, thinking to ask me about the meaning. For, friends, knowing, the Blessed One knows; seeing, he sees; he has become vision, he has become knowledge, he has become the Dhamma, he has become Brahmā; he is the expounder, the proclaimer, the elucidator of meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. That was the time when you [257] should have approached the Blessed One and asked him about the meaning. You should have retained it in mind as he would have explained it to you.”

1133“Surely, friend Kaccāna, knowing, the Blessed One knows; seeing, he sees; he has become vision … the Tathāgata. That was the time when we should have approached the Blessed One and asked him about the meaning, and we should have retained it in mind as he would have explained it to us. Yet the Venerable Mahākaccāna is praised by the Teacher and esteemed by his wise fellow monks. He is capable of expounding the detailed meaning of this synopsis. Let the Venerable Mahākaccāna expound it without finding it troublesome.”

1134“Then listen, friends, and attend closely. I will speak.”

1135“Yes, friend,” those bhikkhus replied. The Venerable Mahākaccāna said this:

1136“Friends, the Blessed One taught this brief synopsis without expounding the detailed meaning: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.’ Now what, friends, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial?

1137(1) “The destruction of life, friends, is non-Dhamma; abstention from the destruction of life is the Dhamma. The numerous bad unwholesome qualities that originate with the destruction of life as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from the destruction of life as condition: these are beneficial.

1138(2) “Taking what is not given is non-Dhamma; abstention from taking what is not given is the Dhamma. [258] The numerous bad unwholesome qualities that originate with taking what is not given as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from taking what is not given as condition: these are beneficial.

1139(3) “Sexual misconduct is non-Dhamma; abstention from sexual misconduct is the Dhamma. The numerous bad unwholesome qualities that originate with sexual misconduct as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from sexual misconduct as condition: these are beneficial.

1140(4) “False speech is non-Dhamma; abstention from false speech is the Dhamma. The numerous bad unwholesome qualities that originate with false speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from false speech as condition: these are beneficial.

1141(5) “Divisive speech is non-Dhamma; abstention from divisive speech is the Dhamma. The numerous bad unwholesome qualities that originate with divisive speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from divisive speech as condition: these are beneficial.

1142(6) “Harsh speech is non-Dhamma; abstention from harsh speech is the Dhamma. The numerous bad unwholesome qualities that originate with harsh speech as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from harsh speech as condition: these are beneficial.

1143(7) “Idle chatter is non-Dhamma; abstention from idle chatter is the Dhamma. The numerous bad unwholesome qualities that originate with idle chatter as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from idle chatter as condition: these are beneficial.

1144(8) “Longing is non-Dhamma; non-longing is the Dhamma. The numerous bad unwholesome qualities that originate with longing as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with non-longing as condition: these are beneficial.

1145(9) “Ill will is non-Dhamma; good will is the Dhamma. The numerous bad unwholesome qualities that originate with ill will as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with good will as condition: these are beneficial.

1146(10) “Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.

1147“Friends, [259] it is in this way that I understand the detailed meaning of the Blessed One’s brief synopsis. Now, if you wish, you may go to the Blessed One himself and ask him about the meaning of this. You should retain it in mind as the Blessed One explains it to you.”

1148“Yes, friend,” those bhikkhus replied, and having delighted and rejoiced in the Venerable Mahākaccāna’s statement, they rose from their seats and went to the Blessed One. After paying homage to him, they sat down to one side and said to the Blessed One: “Bhante, the Blessed One taught this synopsis…. [260] [they here relate all that had taken place, adding:] … Then, Bhante, we approached the Venerable Mahākaccāna and asked him about the meaning. The Venerable Mahākaccāna expounded the meaning to us in these ways, in these terms and phrases.”

1149“Good, good, bhikkhus! Mahākaccāna is wise. Mahākaccāna has great wisdom. If you had approached me and asked me the meaning of this, I would have explained it to you in the same way as Mahākaccāna. Such is the meaning of this, and so you should retain it in mind.”

173 (7) Non-Dhamma (3)

1150“Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should also be understood. Having understood what is non-Dhamma and what is the Dhamma, and also what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial.

1151“And what, bhikkhus, is non-Dhamma and what is the Dhamma? And what is harmful and what is beneficial?

1152(1) “The destruction of life is non-Dhamma; abstention from the destruction of life is the Dhamma. The numerous bad unwholesome qualities that originate with the destruction of life as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with abstention from the destruction of life as condition: these are beneficial.

1153(2) “Taking what is not given is non-Dhamma; abstention from taking what is not given is the Dhamma…. (3) Sexual misconduct [261] is non-Dhamma; abstention from sexual misconduct is the Dhamma…. (4) False speech is non-Dhamma; abstention from false speech is the Dhamma…. (5) Divisive speech is non-Dhamma; abstention from divisive speech is the Dhamma….(6) Harsh speech is non-Dhamma; abstention from harsh speech is the Dhamma….(7) Idle chatter is non-Dhamma; abstention from idle chatter is the Dhamma….(8) Longing is non-Dhamma; non-longing is the Dhamma….(9) Ill will is non-Dhamma; good will is the Dhamma….

1154(10) “Wrong view is non-Dhamma; right view is the Dhamma. The numerous bad unwholesome qualities that originate with wrong view as condition: these are harmful. The numerous wholesome qualities that reach fulfillment by development with right view as condition: these are beneficial.

1155“When it was said: ‘Bhikkhus, what is non-Dhamma and what is the Dhamma should be understood, and what is harmful and what is beneficial should be understood. Having understood what is non-Dhamma and what is the Dhamma, and what is harmful and what is beneficial, one should practice in accordance with the Dhamma and with what is beneficial,’ it is with reference to this that this was said.”

174 (8) Causes of Kamma

1156“Bhikkhus, the destruction of life, I say, is threefold: caused by greed, caused by hatred, and caused by delusion. Taking what is not given, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Sexual misconduct, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. False speech, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Divisive speech, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Harsh speech, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Idle chatter, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Longing, [262] I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Ill will, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion. Wrong view, I say, is also threefold: caused by greed, caused by hatred, and caused by delusion.

1157“Thus, bhikkhus, greed is a source and origin of kamma; hatred is a source and origin of kamma; delusion is a source and origin of kamma. With the destruction of greed, a source of kamma is extinguished. With the destruction of hatred, a source of kamma is extinguished. With the destruction of delusion, a source of kamma is extinguished.”

175 (9) Avoidance

1158“Bhikkhus, this Dhamma offers a means of avoidance. It does not lack a means of avoidance. And how does this Dhamma offer a means of avoidance and not lack a means of avoidance?

1159(1) “One who destroys life has abstention from the destruction of life as the means to avoid it. (2) One who takes what is not given has abstention from taking what is not given as the means to avoid it. (3) One who engages in sexual misconduct has abstention from sexual misconduct as the means to avoid it. (4) One who speaks falsely has abstention from false speech as the means to avoid it. (5) One who speaks divisively has abstention from divisive speech as the means to avoid it. (6) One who speaks harshly has abstention from harsh speech as the means to avoid it. (7) One who indulges in idle chatter has abstention from idle chatter as the means to avoid it. (8) One full of longing has non-longing as the means to avoid it. (9) One full of ill will has good will as the means to avoid it. (10) One who holds wrong view has right view as the means to avoid it.

1160“It is in this way, bhikkhus, that this Dhamma offers a means of avoidance and does not lack a means of avoidance.” [263]

176 (10) Cunda

1161Thus have I heard. On one occasion the Blessed One was dwelling at Pāvā in the mango grove of Cunda, the smith’s son.²¹⁶⁵It was this Cunda that offered the Buddha his final meal. See DN 16.4.17–19, II 127. Then Cunda, the smith’s son, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

1162“Cunda, whose rites of purity²¹⁶⁶Soceyyāni. The meaning is not immediately clear and Mp does not gloss the word. Soceyya normally means “purity, purification,” but from the context it seems to refer to a kind of rite. do you prefer?”

1163“Bhante, I prefer the rites of purity prescribed by the brahmins of the west who carry around waterpots, wear garlands of water plants, tend the sacred fire, and immerse themselves in water.”

1164“And how, Cunda, do the brahmins of the west prescribe their rites of purity?”

1165“Here, Bhante, the brahmins of the west enjoin a disciple thus: ‘Come, good man, having gotten up early, you should stroke the ground from your bed. If you don’t stroke the ground, you should stroke wet cow dung. If you don’t stroke wet cow dung, you should stroke green grass. If you don’t stroke green grass, you should tend the sacred fire. If you don’t tend the sacred fire, you should pay homage to the sun with reverential salutation. If you don’t pay homage to the sun with reverential salutation, you should immerse yourself in water three times including the evening.’ It is in this way that the brahmins of the west prescribe their rites of purity. It is their rites of purity that I prefer.”

1166“Cunda, purification in the Noble One’s discipline is quite different from the rites of purity prescribed by the brahmins of the west who carry around waterpots, wear garlands of water plants, tend the sacred fire, and immerse themselves in water.” [264]

1167“But how, Bhante, does purification come about in the Noble One’s discipline? It would be good if the Blessed One would teach me the Dhamma in a way that explains how purification comes about in the Noble One’s discipline.”

1168“Well then, Cunda, listen and attend closely. I will speak.”

1169“Yes, Bhante,” Cunda, the smith’s son, replied. The Blessed One said this:

1170“Impurity by body, Cunda, is threefold. Impurity by speech is fourfold. Impurity by mind is threefold.

1171“And how, Cunda, is impurity by body threefold?

1172(1) “Here, someone destroys life. He is murderous, bloody-handed, given to blows and violence, merciless to living beings.

1173(2) “He takes what is not given. He steals the wealth and property of others in the village or forest.

1174(3) “He engages in sexual misconduct. He has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.²¹⁶⁷The last four refer respectively to: (1) a woman protected by her co-religionists, (2) one already married or even promised to a husband at birth or in childhood, (3) one with whom sexual relations entail punishment, and (4) a girl who has been garlanded by a man as a sign of engagement.

1175“It is in this way that impurity by body is threefold.

1176“And how, Cunda, is impurity by speech fourfold?

1177(4) “Here, someone speaks falsehood. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus [265] he consciously speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.

1178(5) “He speaks divisively. Having heard something here, he repeats it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he repeats it to these people in order to divide [them] from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions.

1179(6) “He speaks harshly. He utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.

1180(7) “He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial.

1181“It is in this way that impurity by speech is fourfold.

1182“And how, Cunda, is impurity by mind threefold?

1183(8) “Here, someone is full of longing. He longs for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

1184(9) “He has a mind of ill will and intentions of hate thus: ‘May these beings be slain, slaughtered,²¹⁶⁸All three editions here read bajjhantu, “let them be bound.” Mp provides no gloss but at MN I 287,11 we find vajjhantu, glossed by Ps II 332,₁₆ as vadhaṃ pāpuṇantu, “let them be slaughtered,” and by Ps-pṭ II 230 (VRI ed.) as maraṇaṃ pāpuṇantu, “let them die.” I thus take vajjhantu to be the correct reading. cut off, destroyed, or annihilated!’

1185(10) “He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

1186“It is in this way that impurity by mind is threefold. [266]

1187“These, Cunda, are the ten courses of unwholesome kamma. If one engages in these ten courses of unwholesome kamma, then, if one gets up early and strokes the ground from one’s bed, one is impure, and if one doesn’t stroke the ground, one is impure. If one strokes wet cow dung, one is impure, and if one doesn’t stroke wet cow dung, one is impure. If one strokes green grass, one is impure, and if one doesn’t stroke green grass, one is impure. If one tends the sacred fire, one is impure, and if one doesn’t tend the sacred fire, one is impure. If one pays homage to the sun with reverential salutation, one is impure, and if one doesn’t pay homage to the sun with reverential salutation, one is impure. If one immerses oneself in water three times including the evening, one is impure, and if one doesn’t immerse oneself in water three times including the evening, one is impure. For what reason? Because these ten courses of unwholesome kamma are themselves impure and defiling. It is because people engage in these ten courses of unwholesome kamma that hell, the animal realm, the sphere of afflicted spirits, and other bad destinations are seen.

“Purity by body, Cunda, is threefold. Purity by speech is fourfold. Purity by mind is threefold.

1188“And how, Cunda, is purity by body threefold?

1189(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings.

1190(2) “Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest.

1191(3) “Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; [267] or even with one already engaged.

1192“It is in this way that purity by body is threefold.

1193“And how, Cunda, is purity by speech fourfold?

1194(4) “Here, someone, having abandoned false speech, abstains from false speech. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he does not consciously speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end.

1195(5) “Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he does not repeat it to these people in order to divide [them] from those. Thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.

1196(6) “Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many.

1197(7) “Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.

1198“It is in this way that purity by speech is fourfold.

1199“And how, Cunda, is purity by mind threefold?

1200(8) “Here, someone is without longing. He does not long for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

1201(9) “He is of good will and his intentions are free of hate thus: ‘May these beings live happily, free from enmity, affliction, and anxiety!’

1202(10) “He holds right view [268] and has a correct perspective thus: ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

1203“It is in this way that purity by mind is threefold.”

1204“These, Cunda, are the ten courses of wholesome kamma. If one engages in these ten courses of wholesome kamma, then, if one gets up early and strokes the ground from one’s bed, one is pure, and if one doesn’t stroke the ground, one is pure. If one strokes wet cow dung, one is pure, and if one doesn’t stroke wet cow dung, one is pure. If one strokes green grass, one is pure, and if one doesn’t stroke green grass, one is pure. If one tends the sacred fire, one is pure, and if one doesn’t tend the sacred fire, one is pure. If one pays homage to the sun with reverential salutation, one is pure, and if one doesn’t pay homage to the sun with reverential salutation, one is pure. If one immerses oneself in water three times including the evening, one is pure, and if one doesn’t immerse oneself in water three times including the evening, one is pure. For what reason? Because these ten courses of wholesome kamma are themselves pure and purifying. It is because people engage in these ten courses of wholesome kamma that the devas, human beings, and other good destinations are seen.”

1205When this was said, Cunda, the smith’s son, said to the Blessed One: “Excellent, Bhante! … Let the Blessed One accept me as a lay follower who from today has gone for refuge for life.” [269]

177 (11) Jāṇussoṇī

1206Then the brahmin Jāṇussoṇī approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

1207“Master Gotama, we brahmins give gifts and perform the memorial rites for the dead²¹⁶⁹Pāli: saddhāni; Skt śrāddhāni. SED sv śrāddha says: “A ceremony in honour and for the benefit of dead relatives observed with great strictness at various fixed periods and on occasions of rejoicing as well as mourning by the surviving relatives (these ceremonies are performed by the daily offering of water and on stated occasions by the offering of piṇḍas or balls of rice and meal to three paternal and three maternal forefathers, i.e., to father, grandfather, and great grandfather; it should be borne in mind that a śrāddha is not a funeral ceremony but a supplement to such a ceremony; it is an act of reverential homage to a deceased person performed by relatives, and is moreover supposed to supply the dead with strengthening nutriment after the performance of the previous funeral ceremonies has endowed them with ethereal bodies; indeed, until those anteyeṣṭi or ‘funeral rites’ have been performed, and until the succeeding first śrāddha has been celebrated the deceased relative is a preta or restless, wandering ghost, and has no real body …; it is not until the first śrāddha has taken place that he attains a position among the pitṛs or Divine Fathers in their blissful abode called Pitṛ-loka, and the śrāddha is most desirable and efficacious when performed by a son …).” with the thought: ‘Let our gift be of benefit to our departed relatives and family members. Let our departed relatives and family members partake of our gift.’ Can our gift, Master Gotama, actually be of benefit to our departed relatives and family members? Can our departed relatives and family members actually partake of our gift?”

1208“On a right occasion, brahmin, it can be of benefit, not on a wrong occasion.”

1209“But, Master Gotama, what is a right occasion and what is a wrong occasion?”

1210“Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. With the breakup of the body, after death, he is reborn in hell.²¹⁷⁰It is presumably the passages on the ten unwholesome and wholesome courses of kamma that explain the inclusion of this sutta in the Tens. He sustains himself and subsists there on the food of the hell-beings. This is a wrong occasion, when the gift is not of benefit to one living there.

1211“Someone else destroys life … and holds wrong view. With the breakup of the body, after death, he is reborn in the animal realm. He sustains himself and subsists there on the food of animals. This, too, is a wrong occasion, when the gift is not of benefit to one living there.

1212“Still another abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive [270] speech, from harsh speech, from idle chatter; he is without longing, of good will, and holds right view. With the breakup of the body, after death, he is reborn in companionship with human beings. He sustains himself and subsists there on the food of human beings. This, too, is a wrong occasion, when the gift is not of benefit to one living there.

1213“Still another abstains from the destruction of life … and holds right view. With the breakup of the body, after death, he is reborn in companionship with the devas. He sustains himself and subsists there on the food of devas. This, too, is a wrong occasion, when the gift is not of benefit to one living there.

1214“Still another destroys life … and holds wrong view. With the breakup of the body, after death, he is reborn in the sphere of afflicted spirits. He sustains himself and subsists there on the food of afflicted spirits, or else he sustains himself there on what his friends, companions, relatives, or family members in this world offer to him. This is a right occasion, when the gift is of benefit to one living there.”

1215“But, Master Gotama, who partakes of the gift if that deceased relative or family member has not been reborn in that place?”

1216“Other departed relatives or family members who have been reborn²¹⁷¹Ce anuppannā should be corrected to upapannā, the reading in Be and Ee and clearly required by the context. in that place partake of the gift.”

1217“But, Master Gotama, who partakes of the gift if neither that deceased relative or family member nor any others have been reborn in that place?”

1218“Over this long stretch of time [in saṃsāra], brahmin, it is impossible and inconceivable for that place to be devoid of [271] one’s departed relatives and family members. Further, for the donor too it is not fruitless.”

1219“Does Master Gotama posit [the value of giving] even on the wrong occasion?”²¹⁷²Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadati. Mp: “[By this] he asks: ‘When it is the wrong occasion [for sharing the merit of giving], does Master Gotama proclaim the fruitfulness of giving to that relative?’ For the brahmin held the belief that the donor does not gain any fruit of a gift given thus. But the Blessed One, having acknowledged his question, shows: ‘The donor gains the fruit of his gift wherever he is reborn, in any place where he is sustained by his meritorious fruits.’”

1220“Brahmin, I posit [the value of giving] even on the wrong occasion.

1221“Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. He gives an ascetic or a brahmin food and drink; clothing and a vehicle; garlands, scents, and unguents; bedding, dwellings, and lighting. With the breakup of the body, after death, he is reborn in companionship with elephants. There he gains food and drink, garlands and various ornaments.

1222“Since he here destroyed life … and held wrong view, with the breakup of the body, after death, he is reborn in companionship with elephants. But since he gave an ascetic or a brahmin food and drink … he there gains food and drink, garlands and various ornaments.

1223“Someone else destroys life … and holds wrong view. He gives an ascetic or a brahmin food and drink … and lighting. With the breakup of the body, after death, he is reborn in companionship with horses … cattle … dogs. There he gains food and drink, garlands and various ornaments.

1224“Since he here destroyed life … [272] … and held wrong view, with the breakup of the body, after death, he is reborn in companionship with horses … cattle … dogs. But since he gave an ascetic or a brahmin food and drink … he there gains food and drink, garlands and various ornaments.

1225“Still another abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter; he is without longing, of good will, and holds right view. He gives an ascetic or a brahmin food and drink; clothing and a vehicle; garlands, scents, and unguents; bedding, dwellings, and lighting. With the breakup of the body, after death, he is reborn in companionship with human beings. There he gains the five objects of human sensual pleasure.

1226“Since he here abstained from the destruction of life … and held right view, with the breakup of the body, after death, he is reborn in companionship with human beings. And since he gave an ascetic or a brahmin food and drink … he there gains the five objects of human sensual pleasure.

1227“Still another abstains from the destruction of life … and holds right view. He gives an ascetic or a brahmin food and drink … and lighting. With the breakup of the body, after death, he is reborn in companionship with the devas. There [273] he gains the five objects of celestial sensual pleasure.

1228“Since he here abstained from the destruction of life … and held right view, with the breakup of the body, after death, he is reborn in companionship with the devas. And since he gave an ascetic or a brahmin food and drink … he there gains the five objects of celestial sensual pleasure. [That is why I said:] ‘Further, for the donor too it is not fruitless.’”

1229“It’s astounding and amazing, Master Gotama, that there is reason to give gifts and perform the memorial rites for the dead, since for the donor too it is not fruitless.”

1230“So it is, brahmin! So it is, brahmin! For the donor too it is not fruitless.”

“Excellent, Master Gotama! … Let Master Gotama accept me as a lay follower who from today has gone for refuge for life.”

III. GOOD²¹⁷³This chapter is parallel to the Third Fifty, Chapter IV; the next chapter, to the Third Fifty, Chapter V.

178 (1) Good

1231“Bhikkhus, I will teach you what is good and what is bad. Listen and attend closely. I will speak.”

1232“Yes, [274] Bhante,” those bhikkhus replied. The Blessed One said this:

1233“And what, bhikkhus, is bad? The destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, longing, ill will, and wrong view. This is called bad.

1234“And what, bhikkhus, is good? Abstention from the destruction of life, abstention from taking what is not given, abstention from sexual misconduct, abstention from false speech, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, non-longing, good will, and right view. This is called good.”

179 (2)–188 (11) The Noble Dhamma, Etc.

1235(179) “Bhikkhus, I will teach you the noble Dhamma and the ignoble Dhamma … (180) … the wholesome and the unwholesome … [275] … (181) … what is beneficial and what is harmful … (182) … the Dhamma and what is non-Dhamma … (183) … the tainted Dhamma and the taintless one … [276] … (184) … the blameworthy Dhamma and the blameless one … (185) … the tormenting Dhamma and the untormenting one … (186) … the Dhamma that leads to building up and the one that leads to dismantling … [277] … (187) … the Dhamma with suffering as its outcome and the one with happiness as its outcome … (188) … the Dhamma that results in suffering and the one that results in happiness….

1236“And what, bhikkhus, is the Dhamma that results in suffering? The destruction of life … and wrong view. This is called the Dhamma that results in suffering.

1237“And what, bhikkhus, is the Dhamma that results in happiness? Abstention from the destruction of life … and right view. This is called the Dhamma that results in happiness.” [278]

IV. NOBLE PATH

189 (1) The Noble Path

1238“Bhikkhus, I will teach you the noble path and the ignoble path. Listen and attend closely….And what, bhikkhus, is the ignoble path? The destruction of life … and wrong view. This is called the ignoble path.

1239“And what, bhikkhus, is the noble path? Abstention from the destruction of life … and right view. This is called the noble path.”

190 (2)–198 (10) The Dark Path, Etc.

1240(190) “Bhikkhus, I will teach you the dark path and the bright path … (191) … the good Dhamma and the bad Dhamma … [279] (192) … the Dhamma of a good person and that of a bad person … (193) … the Dhamma to be aroused and that not to be aroused … (194) … the Dhamma to be pursued and that not to be pursued … [280] (195) … the Dhamma to be developed and that not to be developed … (196) … the Dhamma to be cultivated and that not to be cultivated … (197) … the Dhamma to be recollected and that not to be recollected … [281] (198) … the Dhamma to be realized and that not to be realized….

1241“And what, bhikkhus, is the Dhamma not to be realized? The destruction of life … and wrong view. This is called the Dhamma not to be realized.

1242“And what, bhikkhus, is the Dhamma to be realized? Abstention from the destruction of life … and right view. This is called the Dhamma to be realized.”

V. ANOTHER CHAPTER ON PERSONS²¹⁷⁴This chapter is parallel to the Fourth Fifty, Chapter I.

199 (1) Associate With

1243“Bhikkhus, one should not associate with a person who possesses ten qualities. What ten? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. One should not associate with a person who possesses these ten qualities.

1244“Bhikkhus, one should associate with a person who possesses ten qualities. What ten? He abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, [282] from idle chatter; he is without longing, of good will, and holds right view. One should associate with a person who possesses these ten qualities.”

200 (2)–210 (12) Resort, Etc.²¹⁷⁵Ee merges these eleven suttas with the previous one, thus counting only one sutta in the chapter, whereas Ce and Be, which I follow, have twelve distinct suttas. Thus from this point my numbering differs significantly from Ee.

1245(200) “Bhikkhus, one should not resort to a person who possesses ten qualities … one should resort to … (201) … one should not attend on … one should attend on … (202) … one should not venerate … one should venerate … (203) … one should not praise … one should praise … (204) … one should not revere … one should revere … (205) … one should not show deference to … one should show deference to a person who possesses ten qualities…. (206) A person who possesses ten qualities is not successful … is successful … (207) … is not purified … is purified … (208) … does not overcome conceit … overcomes conceit … (209) … does not grow in wisdom … grows in wisdom … (210) … generates much demerit … generates much merit. What ten? He abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter; he is without longing, of good will, and holds right view. A person who possesses these ten qualities generates much merit.” [283]

An Extra Fifty

I. THE DEED-BORN BODY

211 (1) Hell (1)

1246“Bhikkhus, possessing ten qualities, one is deposited in hell as if brought there. What ten?

1247(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings.

1248(2) “He takes what is not given; he steals the wealth and property of others in the village or forest.

1249(3)“He engages in sexual misconduct; he has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.

1250(4) “He speaks falsehood. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus he consciously speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.

1251(5) “He speaks divisively. Having heard something here, he repeats it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he repeats it to these people in order to divide [them] from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions.

1252(6) “He speaks harshly. He utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.

1253(7) “He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial. [284]

1254(8)“He is full of longing. He longs for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

1255(9) “He has a mind of ill will and intentions of hate thus: ‘May these beings be slain, slaughtered, cut off, destroyed, or annihilated!’

1256(10) “He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

“One possessing these ten qualities is deposited in hell as if brought there.

1257“Bhikkhus, one possessing ten qualities is deposited in heaven as if brought there. What ten?

1258(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings.

1259(2) “Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest.

1260(3) “Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.

1261(4) “Having abandoned false speech, he abstains from false speech. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he does not consciously speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end. [285]

1262(5) “Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he does not repeat it to these people in order to divide [them] from those. Thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.

1263(6) “Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many.

1264(7) “Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.

1265(8) “He is without longing. He does not long for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

1266(9) “He is of good will and his intentions are free of hate thus: ‘May these beings live happily, free from enmity, affliction, and anxiety!’

1267(10) “He holds right view and has a correct perspective thus: ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

1268“One possessing these ten qualities is deposited in heaven as if brought there.”

212 (2) Hell (2)

1269“Bhikkhus, possessing ten qualities, one is deposited in hell as if brought there. What ten?²¹⁷⁶Except for the abridgment I do not detect any difference between this sutta and the previous one. I have translated the text just as it is, additionally abridging only the descriptions of wrong view and right view. None of the editions says anything about this. Mp does not comment on the first five suttas in this vagga, stating that their meaning is clear.

1270(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. (2) He takes what is not given … (3) He engages in sexual misconduct … (4) He speaks falsehood … (5) He speaks divisively … (6) He speaks harshly [286] … (7) He indulges in idle chatter … (8) He is full of longing … (9) He has a mind of ill will and intentions of hate … (10) He holds wrong view and has an incorrect perspective thus: ‘There is nothing given … there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ One possessing these ten qualities is deposited in hell as if brought there.

1271“Bhikkhus, one possessing ten qualities is deposited in heaven as if brought there. What ten?

1272(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. (2) Having abandoned the taking of what is not given, he abstains from taking what is not given … (3) Having abandoned sexual misconduct, he abstains from sexual misconduct … (4) Having abandoned false speech, he abstains from false speech … (5) Having abandoned divisive speech, he abstains from divisive speech … (6) Having abandoned harsh speech, he abstains from harsh speech … (7) Having abandoned idle chatter, he abstains from idle chatter … (8) He is without longing … (9) He is of good will … (10) He holds right view and has a correct perspective thus: ‘There is what is given … there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ One possessing these ten qualities is deposited in heaven as if brought there.”

213 (3) Women

1273“Bhikkhus, possessing ten qualities, women are deposited in hell as if brought there. What ten? [287] (1) They destroy life … [as above] … and (10) hold wrong view. Possessing these ten qualities, women are deposited in hell as if brought there.

1274“Bhikkhus, possessing ten qualities, women are deposited in heaven as if brought there. What ten? (1) They abstain from the destruction of life … [as above] … and (10) hold right view. Possessing these ten qualities, women are deposited in heaven as if brought there.”

214 (4) Female Lay Follower

1275“Bhikkhus, possessing ten qualities, a female lay follower is deposited in hell as if brought there. What ten? (1) She destroys life … and (10) holds wrong view. Possessing these ten qualities, a female lay follower is deposited in hell as if brought there.

1276“Bhikkhus, possessing ten qualities, a female lay follower is deposited in heaven as if brought there. What ten? (1) She abstains from the destruction of life … and (10) holds right view. Possessing these ten qualities, a female lay follower is deposited in heaven as if brought there.” [288]

215 (5) Self-Confidence

1277“Bhikkhus, possessing ten qualities, a female lay follower dwells without self-confidence at home. What ten? (1) She destroys life … and (10) holds wrong view. Possessing these ten qualities, a female lay follower dwells without self-confidence at home.

1278“Bhikkhus, possessing ten qualities, a female lay follower dwells self-confident at home. What ten? (1) She abstains from the destruction of life … and (10) holds right view. Possessing these ten qualities, a female lay follower dwells self-confident at home.”

216 (6) Creeping

1279“Bhikkhus, I will teach you an exposition of the Dhamma on creeping.²¹⁷⁷Saṃsappanīyapariyāyaṃ vo bhikkhave dhammapariyāyaṃ desessāmi. Mp: “An exposition of the Dhamma that has ‘creeping’ as its subject matter.” Listen and attend closely. I will speak.”

1280“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

1281“And what, bhikkhus, is that exposition of the Dhamma on creeping? Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs. [289]

1282(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He creeps along by body, speech, and mind.²¹⁷⁸Mp: “In doing that action he creeps forward, creeps around, wriggles around.” His bodily kamma is crooked; his verbal kamma is crooked; his mental kamma is crooked. His destination is crooked; his rebirth is crooked. But for one with a crooked destination and rebirth, I say, there is one of two destinations: either the exclusively painful hells or a species of creeping animal. And what are the species of creeping animals? The snake, the scorpion, the centipede, the mongoose, the cat, the mouse, and the owl,²¹⁷⁹Ulūkā. The owl may have been included here because it operates furtively. The Chinese counterpart at T I 273c27–28 mentions only four animals: the snake, the mouse, the cat, and the fox. or any other animals that creep away when they see people. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

1283(2) “Someone takes what is not given … (3) … engages in sexual misconduct … (4) … speaks falsehood … (5) … speaks divisively … (6) … speaks harshly … (7) … indulges in idle chatter … (8) … is full of longing … (9) … has a mind of ill will and intentions of hate … (10) … holds wrong view and has an incorrect perspective thus: ‘There is nothing given … there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ He creeps along by body, speech, and mind. His bodily kamma is crooked … His destination is crooked; [290] his rebirth is crooked…. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

1284“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.

1285(1) “Here, having abandoned the destruction of life, someone abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. He does not creep along by body, speech, and mind. His bodily kamma is straight; his verbal kamma is straight; his mental kamma is straight. His destination is straight; his rebirth is straight. But for one with a straight destination and rebirth, I say, there is one of two destinations: either the exclusively pleasant heavens or eminent families, such as those of affluent khattiyas, affluent brahmins, or affluent householders, [families that are] rich, with great wealth and property, abundant gold and silver, abundant treasures and belongings, abundant wealth and grain. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

1286(2) “Having abandoned the taking of what is not given, someone abstains from taking what is not given … (3) … abstains from sexual misconduct … [291] (4) … abstains from false speech … (5) … abstains from divisive speech … (6) … abstains from harsh speech … (7) … abstains from idle chatter … (8) … is without longing … (9) … is of good will … (10) … holds right view and has a correct perspective thus: ‘There is what is given … there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ He does not creep along by body, speech, and mind. His bodily kamma is straight … His destination is straight; his rebirth is straight…. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

1287“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.

1288“This, bhikkhus, is that exposition of the Dhamma on creeping.” [292]

217 (7) Volitional (1)

1289“Bhikkhus, I do not say that there is a termination of volitional kamma²¹⁸⁰The text has the genitive plural sañcetanikānaṃ kammānaṃ. Out of deference to established English usage, I have used the singular “kamma.” In view of the fact that kamma is by definition volitional (cetanā ‘haṃ bhikkhave kammaṃ vadāmi), “volitional kamma” sounds redundant, but I follow the Pāli. Apparently the text is playing off two meanings of kamma, the literal meaning of “deed, action” and the extended meaning of a deed with the capacity to produce ethically determined fruits. The former meaning, perhaps, is accentuated by kata, “done,” the latter by upacita, “accumulated, stored up” as well as by the reference to the time periods when it can ripen. that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.²¹⁸¹0A Chinese parallel of 10:219, MĀ 15 (T I 437b24–438b11), opens with a similar declaration as 10:217. The statement (at T I 437b26– 28) reads in translation: “If one has done a past kamma, I say that one must experience its result: one experiences it either in the present life or in a future life. But if one has not done a past kamma, I say that one will not experience its result” (). The Chinese parallel offers only two alternatives for the time of ripening and lacks anything corresponding to the problematic assertion, “I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.”

1290“As to this, bhikkhus, there is a threefold corruption and failure of bodily kamma,²¹⁸²Kāyakammantasandosabyāpatti. Mp glosses as “a fault consisting in bodily action” (kāyakammantasaṅkhātā vipatti). Apparently, Mp understands sandosa and byāpatti to convey the same meaning, glossed by vipatti, but I take the compound to be a dvanda: “corruption and failure.” arisen from unwholesome volition, having a painful outcome and result; a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result; and a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.

1291“And how, bhikkhus, is there a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result?

1292(1) “Here, someone destroys life. He is murderous, bloody-handed, given to blows and violence, merciless to living beings.

1293(2) “He takes what is not given. He steals the wealth and property of others in the village or forest.

1294(3) “He engages in sexual misconduct. He has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.

1295“It is in this way that there is a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result.

1296“And how, bhikkhus, is there a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result? [293]

1297(4) “Here, someone speaks falsehood. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus he consciously speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.

1298(5) “He speaks divisively. Having heard something here, he repeats it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he repeats it to these people in order to divide [them] from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions.

1299(6) “He speaks harshly. He utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.

1300(7) “He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial.

1301“It is in this way that there is a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result.

1302“And how, bhikkhus, is there a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result?

1303(8) “Here, someone is full of longing. He longs for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

1304(9) “He has a mind of ill will and intentions of hate thus: ‘May these beings be slain, slaughtered, cut off, destroyed, or annihilated!’

1305(10) “He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; [294] there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

1306“It is in this way that there is a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.

1307“It is, bhikkhus, because of the threefold corruption and failure of bodily kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell; or it is because of the fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell; or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. Just as dice, when thrown upward, will rest firmly wherever they fall,²¹⁸³See AN3, note 582. so too, it is because of the threefold corruption and failure of bodily kamma … or it is because of the fourfold corruption and failure of verbal kamma … or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.

1308“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.

1309“As to this, bhikkhus, there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result; a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result; and a threefold success of mental kamma, [295] arisen from wholesome volition, having a pleasant outcome and result.

1310“And how, bhikkhus, is there a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result?

1311(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings.

1312(2) “Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest.

1313(3) “Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.

1314“It is in this way that there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result.

1315“And how, bhikkhus, is there a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result?

1316(4) “Here, having abandoned false speech, someone abstains from false speech. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he does not consciously speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end.

1317(5) “Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he does not repeat it to these people in order to divide [them] from those. Thus he is one who reunites those who are divided, [296] a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.

(6) “Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many.

1318(7) “Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.

1319“It is in this way that there is a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result.

1320“And how, bhikkhus, is there a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result?

1321(8) “Here, someone is without longing. He does not long for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

1322(9) “He is of good will and his intentions are free of hate thus: ‘May these beings live happily, free from enmity, affliction, and anxiety!’

1323(10) “He holds right view and has a correct perspective thus: ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

1324“It is in this way that there is a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.

1325“It is, bhikkhus, because of the threefold success of bodily kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world; or it is because of the fourfold success of verbal kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world; or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. Just as dice, when thrown upward, will rest firmly wherever they fall, so too, it is because of the threefold success of bodily kamma … [297] … or it is because of the fourfold success of verbal kamma … or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.

1326“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kammas that have been done and accumulated.”

218 (8) Volitional (2)²¹⁸⁴Apparently this version differs from 10:217 only by abridging the expository sections and by omitting the simile of the dice.

1327“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.

1328“As to this, bhikkhus, there is a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result; a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result; and a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.

1329(1)–(10) “And how, bhikkhus, is there a threefold corruption and failure of bodily kamma … a fourfold corruption and failure of verbal kamma … [298] … a threefold corruption and failure of mental kamma? … [all as in 10:217] … having a painful outcome and result.

1330“It is, bhikkhus, because of the threefold corruption and failure of bodily kamma, arisen from unwholesome volition … or it is because of the fourfold corruption and failure of verbal kamma, arisen from unwholesome volition … or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.

1331“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.

1332“As to this, bhikkhus, there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result. There is a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result. There is a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.

1333(1)–(10) “And how, bhikkhus, is there a threefold success of bodily kamma … a fourfold success of verbal kamma … [299] … a threefold success of mental kamma? … [all as in 10:217] … having a painful outcome and result.

1334“It is, bhikkhus, because of the threefold success of bodily kamma … or it is because of the fourfold success of verbal kamma … or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.

1335“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.”

219 (9) The Deed-Born Body

1336“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.²¹⁸⁵0The structure of MĀ 15 is as follows: Following the opening statement, the Buddha defines the ten kinds of unwholesome kamma of body, speech, and mind. He then says that an instructed noble disciple discards the threefold unwholesome types of kamma (bodily, verbal, and mental) and cultivates the threefold wholesome types. At this point “that instructed noble disciple” (), possessing such energy and virtue, has purified his kamma of body, speech, and mind. He is without anger and hostility, has dispelled drowsiness, eliminated restlessness and arrogance, abandoned doubt, and gone beyond conceit. He is mindful, possesses clear comprehension, and is unconfused. He then pervades the ten directions and the entire world with a mind of loving-kindness and the other three immeasurables.

1337“This noble disciple, bhikkhus, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He understands thus: ‘Previously, my mind was limited and undeveloped, but now it is measureless and well developed. No measurable kamma remains or persists there.’²¹⁸⁶Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Mp identifies “measurable kamma” with sense-sphere kamma (kāmāvacarakamma), that is, kamma due to produce its results in the sense sphere. Since the disciple being described is presumably a non-returner (or one bound to become a non-returner), he or she will take rebirth in the form realm and never again descend to the sense sphere. Thus the sense-sphere kamma cannot find an opportunity to ripen. [300]

1338“What do you think, bhikkhus, if a youth were to develop the liberation of mind by loving-kindness from his childhood on, would he do a bad deed?”²¹⁸⁷As pointed out earlier, the Pāli word kamma bears two senses often difficult to distinguish: the etymological sense, simply an action or deed, and the soteriological sense, a deed considered as a moral force that can bring retributive consequences. It is strange that the text says unequivocally that one who develops the liberation of mind by loving-kindness can do no bad deed. It seems to me that although such a person might not commit bad deeds motivated by hatred and ill will, they could still do bad deeds, even minor ones, motivated by greed and delusion.

1339“No, Bhante.”

1340“Could suffering affect him if he does no bad deed?” “No, Bhante. For on what account could suffering affect one who does no bad deed?”²¹⁸⁸This statement, too, seems counterintuitive. Those who do no bad deeds in this life certainly can suffer the kammic effects of bad deeds done in previous lives. Thus Moggallāna was assassinated and the Buddha himself was badly injured by a sharp stone that broke off from the boulder hurled at him by Devadatta. Virtuous people who are not arahants might also undergo psychological suffering, and not merely physical pain, as a consequence of undesirable situations. For example, Ānanda, a virtuous monk, felt grief and worry when the Buddha fell ill and Visākhā, a stream-enterer, lamented the death of her grandchild.

1341“A woman or a man should develop this liberation of mind by loving-kindness. A woman or a man cannot take this body with them when they go. Mortals have mind as their core.²¹⁸⁹Cittantaro ayaṃ bhikkhave macco. Mp: “They have mind as their cause, or their interior is due to mind (cittakāraṇo, atha vā citten’eva antariko). For with the mind at rebirth that follows without interval the mind at death, one becomes a deva, a hell-being, or an animal.”

1342“[The noble disciple] understands: ‘Whatever bad deed I did here in the past with this deed-born body²¹⁹⁰Karajakāya. I translate the expression literally but it may imply much the same thing as such English expressions as “this mortal body” or “this corporeal body.” DOP sv kara, says: “A body produced by action, the physical body.” SN 12:37, II 65,1, speaks of the body as “old kamma” (purāṇamidaṃ … kammaṃ). The Chinese parallel has nothing that corresponds to this term. is all to be experienced here. It will not follow along.’²¹⁹¹Mp: “By means of loving-kindness, the feeling that would have been experienced upon rebirth is cut off, and thus it does not follow one along. This is the reflection of a noble person who is a stream-enterer or a once-returner.” Presumably, the bad kamma is all to be experienced here (sabbaṃ taṃ idha vedanīyaṃ), in this life, and will not follow along (na taṃ anugaṃ bhavissati) because his next rebirth will be in the form realm, where there is no painful experience, and he will attain nibbāna in the form realm without returning to this world. When the liberation of mind by loving-kindness has been developed in this way, it leads to non-returning for a wise bhikkhu here²¹⁹²Idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato. Mp: “A wise bhikkhu here: The wisdom in this teaching is called ‘wisdom here.’ The meaning [of a wise one here] is a noble disciple who is settled in the noble wisdom that pertains to the teaching” (imasmiṃ sāsane paññā idhapaññā nāma, sāsanacaritāya ariyapaññāya ṭhitassa ariyasāvakassā ti attho). who does not penetrate to a further liberation.²¹⁹³Mp calls this the state of a “jhāna non-returner” (jhānānāgāmitā). Such persons have realized the lower two fruits and attained the jhānas, but have not yet really reached the stage of non-returner. By the karmic power of their jhānas they will be reborn in the form realm, where they will attain the higher two paths and fruits without ever returning to the sense sphere; thus they are called “jhāna non-returners.” The “further liberation” (uttariṃ vimutti) is arahantship. See too AN3, note 539.

1343“This noble disciple, bhikkhus, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He understands thus: ‘Previously, my mind was limited and undeveloped, but now it is measureless and well developed. No measurable [301] kamma remains or persists there.’

“What do you think, bhikkhus, if a youth would develop the liberation of mind by equanimity, from his childhood on, would he do a bad deed?”

1344“No, Bhante.”

1345“Could suffering affect him if he does no bad deed?”

1346“No, Bhante. For on what account could suffering affect one who does no bad deed?”

1347“A woman or a man should develop this liberation of mind by equanimity. A woman or a man cannot take this body with them when they go. Mortals have mind as their core.

1348“[The noble disciple] understands: ‘Whatever bad deed I did here in the past with this deed-born body is all to be experienced here. It will not follow along.’ When the liberation of mind by equanimity has been developed in this way, it leads to non-returning for a wise bhikkhu here who does not penetrate to a further liberation.”

220 (10) Conduct Contrary to the Dhamma

1349Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had exchanged greetings and cordial talk, he sat down to one side and said to the Blessed One:

1350“Master Gotama, why is it that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?”

1351“It is, brahmin, because of unrighteous conduct, conduct contrary to the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell.

1352“Master Gotama, why is it that some beings here, [302] with the breakup of the body, after death, are reborn in a good destination, in a heavenly world?”

1353“It is, brahmin, because of righteous conduct, conduct in accordance with the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”

1354“I do not understand in detail the meaning of Master Gotama’s statement that he has spoken in brief. Please let Master Gotama teach me the Dhamma in such a way that I might understand the meaning in detail.”

1355“Well then, brahmin, listen and attend closely. I will speak.”

1356“Yes, sir,” that brahmin replied. The Blessed One said this:

1357“Brahmin, unrighteous conduct, conduct contrary to the Dhamma, is threefold by way of the body, fourfold by way of speech, and threefold by way of the mind.

1358“And how, brahmin, is unrighteous conduct, conduct contrary to the Dhamma, threefold by way of the body? … [here and below, the explanations are as in 10:217] … It is in this way that unrighteous conduct, conduct contrary to the Dhamma, is threefold by way of the mind.

1359“It is, brahmin, because of such unrighteous conduct, conduct contrary to the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell.

1360“Brahmin, righteous conduct, conduct in accordance with the Dhamma, is threefold by way of the body, fourfold by way of speech, and threefold by way of the mind.

1361“And how, brahmin, is righteous conduct, conduct in accordance with the Dhamma, threefold by way of the body? … [303] … It is in this way that righteous conduct, conduct in accordance with the Dhamma, is threefold by way of the mind.

1362“It is, brahmin, because of such righteous conduct, conduct in accordance with the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.

1363“Excellent, Master Gotama! … Let Master Gotama accept me as a lay follower who from today has gone for refuge for life.”

II. SIMILARITY

221 (1)

1364“Bhikkhus, possessing ten qualities, one is deposited in hell as if brought there. What ten? (1) One destroys life, (2) takes what is not given, (3) engages in sexual misconduct, (4) speaks falsely, (5) speaks divisively, (6) speaks harshly, (7) indulges in idle chatter, (8) is full of longing, (9) has a mind of ill will, and (10) holds wrong view. Possessing these ten qualities, one is deposited in hell as if brought there. [304]

1365“Possessing ten qualities, one is deposited in heaven as if brought there. What ten? (1) One abstains from the destruction of life, (2) abstains from taking what is not given, (3) abstains from sexual misconduct, (4) abstains from false speech, (5) abstains from divisive speech, (6) abstains from harsh speech, (7) abstains from idle chatter, (8) is without longing, (9) is of good will, and (10) holds right view. Possessing these ten qualities, one is deposited in heaven as if brought there.”

222 (2)

1366“Bhikkhus, possessing twenty qualities, one is deposited in hell as if brought there. What twenty? (1) One destroys life oneself and (2) encourages others to destroy life … (19) one holds wrong view oneself and (20) encourages others in wrong view. Possessing these twenty qualities, one is deposited in hell as if brought there.

1367“Possessing twenty qualities, one is deposited in heaven as if brought there. What twenty? (1) One abstains from the destruction of life oneself and (2) encourages others to abstain from the destruction of life … [305] … (19) one holds right view oneself and (20) encourages others in right view. Possessing these twenty qualities, one is deposited in heaven as if brought there.”

223 (3)

1368“Bhikkhus, possessing thirty qualities, one is deposited in hell as if brought there. What thirty? (1) One destroys life oneself, (2) encourages others to destroy life, and (3) approves of the destruction of life … (28) one holds wrong view oneself, (29) encourages others in wrong view, and (30) approves of wrong view. Possessing these thirty qualities, one is deposited in hell as if brought there.

1369“Possessing thirty qualities, one is deposited in heaven as if brought there. What thirty? [306] (1) One abstains from the destruction of life oneself, (2) encourages others to abstain from the destruction of life, and (3) approves of abstaining from the destruction of life … (28) one holds right view oneself, (29) encourages others in right view, and (30) approves of right view. Possessing these thirty qualities, one is deposited in heaven as if brought there.”

224 (4)

1370“Bhikkhus, possessing forty qualities, one is deposited in hell as if brought there. What forty? (1) One destroys life oneself, (2) encourages others to destroy life, (3) approves of the destruction of life, and (4) speaks in praise of the destruction of life … [307] … (37) one holds wrong view oneself, (38) encourages others in wrong view, (39) approves of wrong view, and (40) speaks in praise of wrong view. Possessing these forty qualities, one is deposited in hell as if brought there.

1371“Possessing forty qualities, one is deposited in heaven as if brought there. What forty? (1) One abstains from the destruction of life oneself, (2) encourages others to abstain from the destruction of life, (3) approves of abstaining from the destruction of life, and (4) speaks in praise of abstaining from the destruction of life … [308] … (37) one holds right view oneself, (38) encourages others in right view, (39) approves of right view, and (40) speaks in praise of right view. Possessing these forty qualities, one is deposited in heaven as if brought there.”

225 (5)

1372“Bhikkhus, possessing ten qualities, one maintains oneself in a maimed and injured condition … preserves oneself unmaimed and uninjured … ”

226 (6)–228 (8)²¹⁹⁴Ee combines these three suttas with the previous one.

1373“Bhikkhus, possessing twenty qualities … thirty qualities … forty qualities, one maintains oneself in a maimed and injured condition … preserves oneself unmaimed and uninjured … ”

229 (9)

1374“Bhikkhus, possessing ten qualities, with the breakup of the body, after death, someone here is reborn in the plane of misery, in a bad destination, in the lower world, [309] in hell … someone here is reborn in a good destination, in a heavenly world.”

230 (10)–232 (12)

1375“Bhikkhus, possessing twenty qualities … thirty qualities … forty qualities, someone here is reborn in the plane of misery, in a bad destination, in the lower world, in hell … someone here is reborn in a good destination, in a heavenly world.”

233 (13)

1376“Bhikkhus, possessing ten qualities, one may be understood as a fool … one may be understood as a wise person.”

234 (14)–236 (16)

1377“Bhikkhus, possessing twenty qualities … thirty qualities … forty qualities, one may be understood as a fool … one may be understood as a wise person.”

III. LUST AND SO FORTH REPETITION SERIES²¹⁹⁵Neither Ce nor Ee numbers this vagga. Ce, however, numbers the suttas in this series as if the vagga were to be counted as 3 (thus beginning with 10.5.3.1, where the second figure indicates the number of the Fifties and the third the number of the vagga). Be numbers it 23, in accordance with the consecutive numbering scheme it uses for the vaggas. Since the “Extra Fifty” has only twenty-six suttas without this vagga, I have numbered it “III,” on the assumption that it belongs in this set of Fifty.

237 (1)²¹⁹⁶Ce numbers the suttas from 10.5.3.1 to 10.5.3.510. Be, using consecutive numbering for the entire nipāta, numbers them from 237 to 746; Ee numbers them from 217 to 219, collecting all the elaborations into 219. I follow the system of Be.

1378“Bhikkhus, for direct knowledge of lust, ten things are to be developed. What ten? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation. For direct knowledge of lust, these ten things are to be developed.” [310]

238 (2)

1379“Bhikkhus, for direct knowledge of lust, ten things are to be developed. What ten? The perception of impermanence, the perception of non-self, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of a skeleton, the perception of a worm-infested corpse, the perception of a livid corpse, the perception of a festering corpse, the perception of a fissured corpse, and the perception of a bloated corpse. For direct knowledge of lust, these ten things are to be developed.”

239 (3)

1380“Bhikkhus, for direct knowledge of lust, ten things are to be developed. What ten? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation. For direct knowledge of lust, these ten things are to be developed.”²¹⁹⁷It seems peculiar for right knowledge and right liberation to be treated as conditions for direct knowledge, for (as denoting the knowledge and liberation of the arahant) they are normally themselves the results of direct knowledge.

240 (4)–266 (30)

1381“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … ²¹⁹⁸Here Ce and Ee additionally insert upasamāya (“for the pacification”). for the giving up … for the relinquishment of lust … these ten things are to be developed.”

267 (31)-746 (510)

1382“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these ten things are to be developed.”

1383This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

The Book of the Tens is finished.

THE BOOK OF THE TENS

(Dasakanipāta)

3 (3) Virtuous Behavior1967An expanded parallel of 5:24, 6:50, 7:65, and 8:81.

8 (8) Faith1971An expanded parallel based on 8:71. See too the part-parallel 9:4.

9 (9) Peaceful1972An expanded parallel based on 8:72.

11 (1) Lodging1973This is a composite ten. The first set of five is in 5:53.

12 (2) Five Factors1974Still another composite ten.

14 (4) Mental Barrenness1975A composite sutta with part-parallels at 5:205–6 and 9:71–72.

16 (6) Worthy of Gifts1978An expanded parallel of 9:10.

36 (6) Novice2038Ee merges this sutta with the preceding one, so that from this point on my numbering exceeds Ee’s by two.

71 (1) Wish2089This is a more compressed version of MN 6, I 33–36. The latter includes sections on the three lower stages of realization and the five mundane direct knowledges but excludes §§5–6 of this sutta.

74 (4) Growth2090An expanded parallel of 5:63 and 5:64.

75 (5) Migasālā2091A part-parallel of 6:44, with similar setting but different contents.

79 (9) Grounds (1)2097An expanded parallel of 9:29.

80 (10) Grounds (2)2099An expanded parallel of 9:30.

83 (3) Puṇṇiya2101An expanded parallel of 8:82.

88 (8) One Who Insults2107This partly replicates 5:211, but the difference in formulation is too prominent for it to be called an expanded parallel of the earlier sutta.

89 (9) Kokālika2109Versions of this sutta are also at SN 6:9–10 and Sn 3:10.

90 (10) Powers2118An expanded parallel of 8:28.

V. UPĀLI2119In Ee titled Upāsakavagga, “The Chapter on Lay Disciples.”

92 (2) Enmity2122An expanded parallel of 9:27. It differs only by the addition of the section on dependent origination, which is also in the version of SN 12:41, II 68–70, a full parallel.

96 (6) Kokanada2130In Be and Ee, Kokanuda.

104 (4) A Seed2142An expanded parallel based on 1:314 and 1:315.