Thus have I heard . On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park, Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him: (1) "Bhante, what is the purpose and benefit of wholesome virtuous behavior?" (2) "Ananda , the purpose and benefit of wholesome virtuous behavior is non -regret." (3) "And what, Bhante, is the purpose and benefit of non-regret?" "The purpose and benefit of non-regret is joy." (4) "And what, Bhante, is the purpose and benefit of joy ?" "The purpose and benefit of joy is rapture." (5) "And what, Bhante, is the purpose and benefit of rapture?" "The purpose and benefit of rapture is tranquility."
(6) "And what, Bhante, is the purpose and benefit of tranquility?" "The purpose and benefit of tranquility is pleasure." (7) "And what, Bhante, is the purpose and benefit of pleasure?" "The purpose and benefit of pleasure is concentration ." (8) "And what, Bhante, is the purpose and benefit of concentration? " "The purpose and benefit of concentration is the knowledge and vision of things as they really are." (9) "And what, Bhante, is the purpose and benefit of the knowledge and vision of things as they really are?" "The purpose and benefit of the knowledge and vision of things as they really are is disenchantment and dispassion." (10) "And what, Bhante, is the purpose and benefit of disenchantment and dispassion?" "The purpose and benefit of disenchantment and dispassion is the knowledge and vision of liberation. "
"Thus, Ananda, (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 o f 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 know ledge 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 know ledge and vision of liberation. Thus, Ananda, wholesome virtuous behavior progressively leads to the foremost."
(The purpose of ethics, leading step by step to liberation.)
AN 10.2 Cetanākaraṇīyasutta: Volition
(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 natural that non-regret arises in a virtuous person, one whose behavior is virtuous. (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. (4) "For one who is joyful no volition need be exerted: 'Let rapture arise in m e.' It is natural that rapture arises in one who is joyful. (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. (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. " (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 . (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. " (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." (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."
"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. "
"Thus, bhikkhus, one stage flows into the next stage, one stage fills up the next stage, for going from the near shore to the far shore."
(There’s no need to make a wish to get enlightened; it happens naturally when the conditions are there.)
AN 10.3 Paṭhamaupanisasutta: Virtuous Behavior
"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. "
"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. "
"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. When there is right concentration, for one possessing right concentration, (8) the knowledge and vision of things as they realty 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. "
"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."
(The Buddha teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.)
AN 10. 4 Dutiyaupanisasutta: Proximate Cause
There the Venerable Sariputta addressed the bhikkhus: [Identical with 10:3, but spoken by Sariputta.]
(Sāriputta teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.)
AN 10.5 Tatiyaupanisasutta: Ananda
There the Venerable A n an d a addressed the bhikkhus: [Identical with 10:3, but spoken by Ananda.]
(Ānanda teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.)
AN 10.6 Samādhisutta: Concentration
Then the Venerable Ananda approached the Blessed One, paid homage to him, sat down to one side, and said to him: . "Bhante, 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; (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?" "He could, Ananda."
"But how, Bhante, could he obtain such a state of concentration?" "Here, Ananda, 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, nibbana.' It is in this way, Ananda, 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." (Ānanda asks the Buddha about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious.)
AN 10.7 Sāriputtasutta: Sariputta
Then the Venerable Ananda approached the Venerable Sariputta 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 Sariputta: "Friend Sariputta, 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; (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?" "He could, friend Ananda."
"But how , friend Sariputta, could he obtain such a state of concentration?" "On one occasion, friend Ananda. I was dwelling right here in Savatthi in the Blind Men's Grovel. 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 Sariputta percipient on that occasion ?" "One perception arose and another perception ceased in me: 'The cessation of existence is nibbana; the cessation of existence is nibbana. Just as, when a fire of twigs is burning, one flame arises and another flame ceases, so one perception arose and another perception ceased in me: 'The cessation of existence is nibbana; the cessation of existence is nibbana. On that occasion, friend, I was percipient: 'The cessation of existence is nibbana."
(Ānanda asks Sāriputta about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious. Sāriputta confirms that there is, and claims to have attained it.) AN 10.8 Jhānasutta: Faith
(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. (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 jhanas 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 jhanas 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 up on 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 . . ... 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?' (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 jhanas 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. "
"A bhikkhu who possesses these ten qualities is one who inspires confidence in all respects and who is complete in all aspects."
(Ten factors, beginning with faith, that a monk should fulfill.)
AN 10.9 Santavimokkhasutta: Peaceful
(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, 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. "
"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?' (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. "
" A bhikkhu Who possesses these ten qualities is one who inspires confidence in all respects and who is complete in all aspects."
(Ten factors, beginning with faith, that a monk should fulfill.)
AN 10.10 Vijjāsutta: True Knowledges (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 one who recollects his manifold past abodes, that is, one birth, two births . .. [as in 6:24] . . . 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 6:25]... 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... .. 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?'
(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 him self 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. "
"A bhikkhu who possesses these ten qualities is one who inspires confidence in all respects and who is complete in all aspects."
(Ten factors, beginning with faith, that a monk should fulfill.)
II Protector
AN 10.11 Senāsanasutta: Lodging
"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. "
"And how, bhikkhus, does a bhikkhu possess five factors? (1) "Here, a bhikkhu is endowed with faith. He has faith in the enlightenment of the Tathagata 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. (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. (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. (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. "It is in this way that a bhikkhu possesses five factors. "And how does a lodging possess five factors?"
(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. (7) "During the day it is not disturbed by people and at night it is quiet and still. (8) "There is little contact With flies, mosquitoes, wind, the burning sun , and serpents. (9) "One dwelling in that lodging can easily obtain robes, alms food, lodging, and medicines and provisions for the sick. (10) "In that lodging elder bhikkhus are dwelling who are learned, heirs to the heritage, 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. "
"It is in this way that a lodging possesses five factors. "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."
(Five factors that a monk should have, and five factors of a lodging that they should occupy.)
AN 10.12 Pañcaṅgasutta: Five Factors
"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. "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. "
"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. "
"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." When sensual desire and ill will, dullness and drowsiness, restlessness, and doubt are totally absent in a bhikkhu; 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. "
(A monk should abandon the five hindrances and possess the five factors of the adept.)
AN 10.13 Saṁyojanasutta: Fetters
"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."
(Five lower and five higher fetters.)
AN 10.14 Cetokhilasutta: Mental Barrenness
"Bhikkhus, if any bhikkhu or bhikkhuni 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. "
"What are the five kinds of mental barrenness that he has not abandoned? (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 . . . and striving, this is the first kind of mental barrenness that he has not abandoned. (2 )-(5 ) "Again , a bhikkhu is perplexed about the Dhamma . . . perplexed about the Sangha . 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. "
"These are the five kinds of mental barrenness that he has not abandoned. "What are the five bondages of the mind that he has not eradicated? (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. "
(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 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. "
"These are the five bondages of mind that he has not eradicated. "If any bhikkhu or bhikkhuni 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 bhikkhuni has not abandoned these, five, kinds of mental barrenness . . . only deterioration.. is to be expected for that person. "
"Bhikkhus, if any bhikkhu or bhikkhuni has abandoned five kinds of mental barrenness and eradicated 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. "
"And what are the five kinds of mental barrenness that he has abandoned? (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."
(2)-(5) "Again, a bhikkhu is not perplexed about the Dhamma ... not perplexed about the Sangha... not perplexed about the training .. 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. " "These are the five kinds of mental barrenness that he has abandoned. "
"What are the five bondages of the mind that he has well eradicated? (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."
(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. "These are the five bondages of the mind that he has well eradicated. "
"If any bhikkhu or bhikkhuni 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. 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 bhikkhuni 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."
(Five kinds of emotional barrenness and five emotional shackles.)
AN 10.15 Appamādasutta: Heedfulness (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 Tathagata, the Arahant, the Perfectly Enlightened One 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. "
(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. (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. " (4) "Just as, of all fragrant roots, black orris is declared foremost among them , so too... (5) "Just as, of all fragrant heartwoods, red sandalwood is declared foremost among them , so too... (6) "Just as, of all fragrant flowers, jasmine is declared foremost among them, so too... (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... (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... (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...(10) "Just as, whatever great rivers there are— that is, the Ranges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi— 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 ."
(Diligence is the foremost of all good qualities.)
AN 10.16 Āhuneyyasutta: Worthy of Gifts
"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 Tathagata, the Ara ant, 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."
(Ten persons who are worthy.)
AN 10.17 Paṭhamanāthasutta: Protector
"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? (1) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, 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. "
(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 h as learned much... and penetrated well by view, this, too, is a quality that serves as a protector."
(3) "Again, a bhikkhu has good friends, good companions, good comrades. Since a bhikkhu has good friends, good companions, good comrades, this, too, is a quality that serves as a protector. " (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.
(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. (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, too, is a quality that serves as a protector. (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. (8) "Again, a bhikkhu is content with any kind of robe, alms food, 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. (9) "A gain, 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. (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. "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."
(Ten qualities that serve as protector.)
AN 10.18 Dutiyanāthasutta: Protector (2)
"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? (1) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, 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, 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."
(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 com passion 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. "
(3) " A gain, 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 com passion 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." (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, those of middle standing, and the junior bhikkhus think he should be corrected and instructed. Since they all have com passion 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." (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, an d the junior bhikkhus think he should be corrected and instructed. Since they all have com passion 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. "
(7) "A gain , 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..... 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." (8) "Again, a bhikkhu is content with any kind of robe, alms food, lodging, and medicines and provisions for the sick. [Having considered:] 'This bhikkhu truly is content with any kind of robe, alms food, 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 com passion 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. "
(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 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. "
"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."
(Ten qualities that serve as protector, in detail.)
AN 10.19 Paṭhamaariyāvāsasutta: Abodes of the Noble Ones (1)
"Bhikkhus, there are these ten abodes of the noble ones in which the noble ones of the past, present, or future abide. What ten? "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."
(Ten noble abodes in which the noble ones of the past, present and future abide.)
AN 10.20 Dutiyaariyāvāsasutta: Abodes of the Noble Ones (2)
On one occasion the Blessed One was dwelling among the Kurus near the Kuru town named Kammasadamma. There the Blessed One addressed the bhikkhus.... The Blessed One said this: "Bhikkhus, there are these ten abodes of the noble ones in which the noble ones abide in the past, present, or future. What ten? "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 . "
(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. (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. It is in this way that a bhikkhu possesses six factors. (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. "
(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." (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 Tathagata exists after death' or 'The Tathagata does not exist after death' or 'The Tathagata both exists and does not exist after death' or 'The Tathagata 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. "
(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. (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.. (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 jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity."
(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. (10) "And how is a bhikkhu well liberated by wisdom ? 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 . "
"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. "
"These are the ten abodes of the noble ones in which the noble ones abide in the past, present, or future."
(Ten noble abodes in which the noble ones of the past, present and future abide, in detail.)
III. The Great Chapter AN 10.21 Sīhanādasutta: The Lion
''Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, 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."
"'The lion, bhikkhus, is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One. When the Tathagata teaches the Dhamma to an assembly, this is his lion's roar. . "Bhikkhus, there are these ten Tathagata's powers that the Tathagata 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? (1) "Here, the Tathagata understands as it really is the possible as possible and the impossible as impossible. Since the Tathagata understands as it really is the possible as possible and the impossible as impossible, this is a Tathagata's power that the Tathagata has, on account of which he claim s the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the brahma wheel. (2) "Again, the Tathagata understands as it really is the result of the undertaking of kamma past, future, and present in term s. of possibilities and causes. Since the Tathagata understands as it really is . . . the result of the undertaking of kamma... this too is a Tathagata's power that the Tathagata has, on account of which he . . . sets in motion the brahma wheel. "
(3) "Again, the Tathagata understands as it really is the ways leading everywhere. Since the Tathagata understands as it really is the ways leading everywhere, this too is a Tathagata's power that the Tathagata has, on account of which he... sets in motion the brahma wheel. (4) "Again, the Tathagata understands as it really is the world with its numerous and diverse elements. Since the Tathagata understands as it really is the world with its numerous and diverse elements, this too is a Tathagata's power, that the Tathagata has, on account of w hich... he sets in motion the brahma wheel."
(5) "Again , the Tathagata understands as it really is the diversity in the dispositions of beings. Since the Tathagata understands as it really is the diversity in the dispositions of beings, this too is a Tathagata's power that the Tathagata has, on account of which . . . he sets in motion the brahma wheel. (6) "Again , the Tathagata understands as it really is the superior or inferior condition of the faculties of other beings and persons. Since the Tathagata understands as it really is the superior or inferior condition of the faculties Of other beings and persons, this too is a Tathagata's power that the Tathagata has, on account of which . . . he sets in motion the brahma wheel."
(7) "Again , the Tathagata understands as; it really is the defilement, the cleansing, and the emergence in regard to the jhanas, emancipations, concentrations, and meditative attainments. Since the Tathagata understands as it really is the defilement,; the cleansing, and the emergence in regard to the jhanas . . . this too is a Tathagata's power that the Tathagata has, on account of which . . . he sets in motion the brahma wheel. (8) "Again , the Tathagata 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 the Tathagata recollects his manifold past abodes. ...with their aspects and details, this too is a Tathagata's power that the Tathagata has, on account of which... he sets in motion the brahma wheel."
(9) "Again , with the divine eye, which is purified and surpasses the human , the Tathagata sees beings passing away and being reborn inferior and superior, beautiful and ugly, fortud destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind,nate 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 ba 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. Since the Tathagata... understands how beings fare in accordance with their kamma, this too is a Tathagata's power that the Tathagata has, on account of which... he sets in motion the brahma wheel.. ."
(10) "Again, with the destruction of the taints, the Tathagata 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 Tathagata has realized for himself... the taintless liberation of mind, liberation by wisdom... this too is a Tathagata's power that the Tathagata 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. "
"These, bhikkhus, are the ten Tathagata's powers that the Tathagata 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."
(Like a lion, a Realized One roars his preeminence based on ten powers.)
AN 10.22 Adhivuttipadasutta: Doctrinal Principles
Then the Venerable Ananda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Ananda, I claim to be confident about the things that lead to the realization by direct knowledge of the various doctrinal principles, [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 it is possible that one will know , see, and realize this just as it is to be known, seen, and realized. "But among knowledges, A nanda, this one is unsurpassed, namely, the knowledge of these things and those things as they really are. And, I say , there is no other knowledge higher or more excellent than this. "
"There are, Ananda, these ten Tathagata's powers that the Tathagata 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? . . . [As in 10:21] .. "These, Ananda, are the ten Tathagata's powers that the Tathagata 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."
(The Buddha claims to be assured regarding the various different doctrinal hypotheses, based on the ten powers.) AN 10.23 Kāyasutta: Body
"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 ."
"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. "
"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. "
"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 ... Miserliness is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom . "
"Evil 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, alms food, lodging, and medicines and provisions for the sick. Another ascetic or brahmin might think of him: 'Oh, may this venerable one not gain robes, alms food, 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 . "
"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 w ho 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 .' This is called evil desire. Evil desire is to be abandoned neither by body nor by speech but by having repeatedly seen with wisdom. "
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 .. 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.. . . "
"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.'"
(Some things are to be given by body, others by speech, and still others by wisdom.)
AN 10.24 Mahācundasutta: Cunda
On one occasion the Venerable Mahacunda was dwelling among the Cetis at Sahajati. There the Venerable Mahacunda addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied. The Venerable Mahacunda said this: "Friends, making a declaration Of knowledge, a bhikkhu says: 'I know this Dhamma, I see this Dhamma. If, however, greed overcomes that bhikkhu and persists; 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."
"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.'"
"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 overcomes that bhikkhu and persists, he should be understood thus: 'This, venerable one does not understand in such a w ay 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."
"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. "
"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 . ..... 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."
"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 n o hatred ,. . no evil desire; thus evil desire does not overcome him and persist."
"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 ; 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."
"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. "
"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."
(Venerable Mahācunda teaches that, though a monk might claim to be free of greed, hate, and delusion, this is not always the case.)
AN 10.25 Kasiṇasutta: Kasinas
"Bhikkhus, there are these ten kasina bases. What ten? One person perceives the earth kasina above, below, across, nondual, measureless. One person perceives the water kasina.. . the fire kasina .. . the air kasina .. . the blue kasina... the yellow kasina... the red kasina. . . the white kasina. , . the space kasina ... the consciousness kasina above, below, across, nondual, measureless. These are the ten kasina bases,"
(Ten universal dimensions of meditation, or kasiṇas.)
AN 10.26 Kāḷīsutta: Kali
On one occasion the Venerable Mahakaccaria was dwelling among the people of Avanti on Mount Pavatta at Kuraraghara. Then the female lay follower Kali of Kuraraghara approached him, paid homage to him, sat down to one side, and said to him : "Bhante, this was said by the Blessed One in 'The. Maidens' Questions': "'Having conquered the army of the pleasant and agreeable, meditating alone, 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."
"How , Bhante, is the meaning of this statement that the Blessed One spoke in brief to be seen in detail?" "Some ascetics and brahmins; sister, for whom the attainment of the earth kasina is supreme, generated it as their goal. The Blessed One directly knew to what extent the attainment of the earth kasina 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."
"Some ascetics and brahmins, sister, for whom the attainment of the water kasina . . . the fire kasina . . . the air kasina . . . the blue kasina . . . the yellow kasina . . . the red kasina . . . the white kasina .. - the space kasina the consciousness kasina is supreme, generated it as their goal. The Blessed One directly knew to what extent the attainment of the consciousness kasina 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. "
"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': "'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 succeed in my case ."
(The female lay follower Kāḷī of Kuraraghara in Avantī asks Venerable Mahākaccāna about a verse spoken by the Buddha in “The Maidens’ Questions” (SN 4.25). He replies in terms of the ten universal dimensions of meditation.)
AN 10.27 Paṭhamamahāpañhāsutta: Great Questions (1)
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park . Then, in the morning, a number of bhikkhus dressed, took their bowls and robes, and entered Savatthi for alms. Then it occurred to those bhikkhus: "It is still too early to walk for alms in Savatthi. Let us go to the park of the wanderers of other sects ."
Then 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 : "Friends, the ascetic Gotama teaches the Dhamma to his disciples in such a way as this: 'Come, bhikkhus, directly know all phenomena. Dwell having directly known all phenomena. 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 teaching of the Dhamma and our teaching, between his instruction and our instruction?"
Then 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."
Then, when those bhikkhus had walked for alms in Savatthi, 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 Savatthi for alms.... [They here report the entire course of events down to:] We rose from our seats and left, [thinking]: 'We shall find out what the Blessed One has to say about this statement."
"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. 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, Mara, and Brahma, 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 Tathagata or a disciple of the Tathagata or one who has heard it from them."
(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 ? 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. "
"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. " (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. "
"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. " (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 threshings ? 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. "
"When it w as said: 'A question about three, a concise statement about three, an explanation of three it is with reference to this that this was said. (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? 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. When a bhikkhu is completely disenchanted with these four things; in this very life he makes an end of suffering. " 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.
(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. "
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.
(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. "
"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. (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. When a bhikkhu is completely disenchanted with these seven things . . . in this very life he makes an end of suffering. "
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.
(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. When a bhikkhu is completely disenchanted with these eight things... in this very life he makes an end of suffering. "
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.
(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. When a bhikkhu is completely disenchanted with these nine things... in this very life he makes an end of suffering. "
"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. "
(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. 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, "
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."
(Some wanderers claim to teach the direct knowledge of all things, just like the Buddha. However the Buddha disputes this by presenting ten “Great Questions” that they cannot answer.)
AN 10.28 Dutiyamahāpañhāsutta: Great Questions (2)
On one occasion the Blessed One w as dwelling at Kajahgala in the Bamboo Grove. Then a number of lay followers from Kajahgala approached the bhikkhuni from Kajahgala, paid homage to her, sat down to one side and said to her: "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. 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?"
"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." "Yes, noble lady," those lay followers of Kajahgala replied. The bhikkhuni of Kajahgala said this: (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. "
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; (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.... (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. "
"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. (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. 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. "
"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. (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. . . What six things? The six elements of escape.. . . 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. . "
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. '
(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. "W hen it w as 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.'
(10) "When it was said by the Blessed One: 'A question about ten, a concise statement about ten, an explanation often 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. When a bhikkhu has a mind completely well developed in these ten things . . . in this very life he makes an end of suffering."
"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.' 'Thus, friends, when it w as 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."
Saying, "Yes, noble lady ," those lay followers of Kajahgala delighted and rejoiced in the statement of the bhikkhuni of Kajahgala. 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 bhikkhuni of Kajahgala.
[The Blessed One said:] "Good, good, householders! The bhikkhuni of Kajahgala is wise, of great wisdom . If you had approached me and asked me about this matter. I would have answered exactly as the bhikkhuni of Kajahgala has answered. That is its meaning, and it is in this way that you should retain it in mind.'
(Some lay people ask the nun from Kajaṅgalā regarding the ten “Great Questions”. Though she has not heard this teaching herself, she explains from her own understanding, and is praised by the Buddha.)
AN 10.29 Paṭhamakosalasutta: Kosala (1)
"Bhikkhus, as far as Kasi 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. (2) "Bhikkhus, as far as sun and moon revolve and light up the quarters with their brightness, so far the thousand fold world system extends. In that thousand fold world system there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Jam budlpas, a thousand Aparagoyanas, 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 Tavatimsa [heavens], a thousand Yama [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 brahma worlds. As far, bhikkhus, as this thousand fold world system -extends, Mahabrahma there ranks as the foremost. But even for Mahabrahma 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. "
(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. 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 dissolvings 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. (4) "Bhikkhus, there are these ten kasina bases. What ten? One person perceives the earth kasina above, below , across, undivided, measureless. One person perceives the water kasina . . . the fire kasina . . . the air kasina . . . the blue kasina .. . the yellow kasina . . . the red kasina . . . the white kasina . . . the space kasina .. - the consciousness kasina above, below , across, undivided, measureless. These are the ten kasina bases. Of these ten kasina bases, this is the foremost, namely, when one perceives the consciousness kasina 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, bhikkhus, the instructed noble disciple becomes disenchanted with it; being disenchanted, he becomes dispassionate toward the foremost, not to speak of what is inferior."
(5) "Bhikkhus, there are these eight bases of overcoming. What eight? (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. (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. (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. "
(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. (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 Baranasi 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. (vi) "One not percipient of forms internally sees forms externally, yellow ones, with a yellow hue, with a yellow tint. Just as the kanikara flower is yellow, yellow in color, with a yellow hue, with a yellow tint, or just as Baranasi cloth , 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. " (vii) "One not percipient of forms internally sees forms externally, red ones, with a red hue, with a red tint. Just as the bandhujwaka flower is red, red in color, with a red hue, with a red tint, or just as Baranasi 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. (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 Baranasi 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. "
"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 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. "
(6) "Bhikkhus, there are these four modes of practice. 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. "
(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. These are the four m odes 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. "
(8) "Bhikkhus, of the speculative views held by outsiders, this is the foremost, namely: 'I m ight not be and it might not be mine; I shall not be, [and] it will not be mine. For it can be expected that one who holds such a view will not be unrepelled by existence and will not be repelled by the cessation of existence. 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 w hat is inferior. (9) "Bhikkhus, there are some ascetics and brahmins who proclaim supreme purification. 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. (10) "Bhikkhus, there are some ascetics and brahmins who proclaim supreme nibbana in this very life. Of those who proclaim supreme nibbana 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. "
"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. 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 nibbana through non-clinging."
(Starting with a comparison with the King of Kosala, the Buddha teaches a series of ten advanced teachings. He culminates by affirming that he teaches the full understanding of sensual pleasures, forms, and feelings.)
AN 10.30 Dutiyakosalasutta: Kosala (2)
On one occasion the Blessed One was dwelling at Savatthi in Jeta's G rove, Anathapindika's Park. Now on that occasion King Pasenadi of Kosala had returned from the war front, victorious in battle, his purpose having been achieved. 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: "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," "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 ."
Then, 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. Then King Pasenadi of Kosala entered the dwelling, prostrated him self 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 Pasenadi of Kosala! "
"But, great king, what reasons do you have for showing such supreme honor to this body and displaying such an offering of loving-kindness?" "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. (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. This is one reason I show such supreme honor toward the Blessed One and display such an offering of lovingkindness to him . (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 so, this is another reason I show such supreme honor toward the Blessed One .. . . (4 ) "Again , Bhante, the Blessed One is content with any kind of robe, alms food, lodging, and medicines and provisions for the sick. This is another reason I show such supreme honor toward the Blessed One .. . . (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----- (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 .. . . "
(7) "Again , Bhante, the Blessed One gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life. This is another reason I show such supreme honor toward the Blessed One .. . . (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 w as 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 w as 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 .. . ."
(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 w ho 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 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. "
(10) "Again , Bhante, with the destruction o f 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 . "
"And now , Bhante, we must be going. We are busy and have much to do ." "You may go, great king, at your own convenience."
Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed. (King Pasenadi returns victorious from battle and immediately goes to see the Buddha, bowing reverentially to his feet, and declaring ten reasons for his love and devotion to the Buddha.)
IV. Upali
AN 10.31 Upālisutta: Upali
Then the Venerable Upali approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, on how many grounds has the Tathagata prescribed the training rules for his disciples and. recited the Patimokkha?" "It is, Upali, on ten grounds that the Tathagata has prescribed the training rules for his disciples and recited the Patimokkha. What ten? (1) For the well-being of the Sangha; (2) for the ease of the Sangha; (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. "It is on these ten grounds that the Tathagata has prescribed the training rules for his disciples and recited the Patimokkha."
(The Buddha teaches Venerable Upāli the ten reasons for establishing the training rules.) AN 10.32 Pātimokkhaṭṭhapanāsutta: Suspending
"Bhante, how many reasons are there for suspending the Patimokkha?" "There are, Upali, ten reasons for suspending the Patimokkha. What ten? (1) One who has committed a parajika is sitting in that assembly; (2 ) a discussion about one who has committed a parajika is underway; (3) one not fully ordained is sitting in that assembly; (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; (8 ) a discussion about a eunuch is underway; (9) a seducer of a bhikkhuni is sitting in that assembly; (1 0 ) a discussion about a seducer of a bhikkhuni is underway. These are the ten reasons for suspending the Patimokkha,"
(Ten reasons for suspending the recitation of the code of conduct.)
AN 10.33 Ubbāhikāsutta: Adjudication
"Bhante, how many qualities should a bhikkhu possess to be agreed up on to adjudicate [in a disciplinary issue] ? " "A bhikkhu who possesses ten qualities, Upali, may be agreed upon to adjudicate [in a disciplinary issue]. What ten? (1) Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, 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 Patimokkhas 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 settlement of disciplinary issues. (7) He knows what a disciplinary issue is (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. A bhikkhu who possesses these ten qualities may be agreed upon to adjudicate [in a disciplinary issue]. "
(Ten qualities a monk should have to be appointed to judge a dispute.)
AN 10.34 Upasampadāsutta: Full Ordination
"Bhante, how many qualities should a bhikkhu possess to give full ordination?" "A bhikkhu who possesses ten qualities, Upali, 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 Patimokkhas 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) H e 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."
(Ten qualities a monk should have to give ordination.)
AN 10. 35 Nissayasutta: Dependence
"Bhante, how many qualities should a bhikkhu possess to give dependence?" "A bhikkhu who possesses ten qualities, Upali, may give dependence. What ten ?" . . . [The same ten qualities as in the preceding sutta.] "A bhikkhu who possesses these ten qualities, may give."
(Ten qualities a monk should have to give dependence.)
AN 10. 36 Sāmaṇerasutta: Novice
"Bhante, how many qualities should a bhikkhu possess to be attended up on by a novice?" "A bhikkhu who possesses ten qualities, Upali, may be attended upon by a novice. What ten?" . . . [The same ten qualities as in 10:34.] "A bhikkhu who possesses these ten qualities m ay be attended upon by a novice."
(Ten qualities a monk should have to be attended by a novice.)
AN 10.37 Saṁghabhedasutta: Schism (1)
"Bhante, it is said: 'Schism in the Sangha, schism in the Sangha. How, Bhante, is there schism in the Sangha?" "Here, Upali, ( 1 ) bhikkhus explain non-Dhamma as Dhamma, (2 ) and Dhamma as non -Dhamma. (3) They explain non-, discipline as discipline, and (4) discipline as non-discipline. (5) They explain what has not been stated and uttered by the Tathagata as having been stated and uttered by him , and (6 ) what has been stated and uttered by the Tathagata as not having been stated and uttered by him. (7) They explain what has not been practiced by the Tathagata as having been practiced by him, and (8 ) what has been practiced by the Tathagata as not having been practiced by him . (9) They explain w hat has not been prescribed by the Tathagata as having been prescribed by him, and (10) what has been prescribed by the Tathagata as not having been prescribed by him. On these ten grounds they withdraw and go apart. They perform legal acts separately and recite the Patimokkh a separately. It is in this way, U pali, that there is schism in the Sangha."
(Ten reasons for schism in the Saṅgha.)
AN 10.38 Saṁghasāmaggīsutta: Schism.(2)
“Bhante, it is said: 'Concord in the Sangha, concord in the Sangha. How is there concord in the Sangha?" "Here, U pali, (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 Tathagata as not having been stated and uttered by him , and (6 ) what has been stated and uttered by the Tathagata as having been stated and uttered by him . (7) They explain what has not been practiced by the Tathagata as not having been practiced by him, and (8 ) what has been practiced by the Tathagata as having been practiced by him. (9) They explain what has not been prescribed by the Tathagata as not having been prescribed by him, and (10) what has been prescribed by the Tathagata 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 Patimokkha separately. It is in this way, Upali, that there is concord in the Sangha."
(Ten reasons for harmony in the Saṅgha.)
AN 10.39 Paṭhamaānandasutta: Ananda (1)
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, it is said : 'Schism in the Sangha, schism in the Sangha. How is there schism in the Sangha?" "Here, Ananda , ( 1 ) bhikkhus explain non-Dhamma as Dhamma. . . [as in 10 :37 ] ... and (10) what has been prescribed by the Tathagata as not having been prescribed by him . On these ten grounds they withdraw and go apart. They perform legal acts separately and recite the Patimokkha separately. It is in this way, Ananda, that there is schism in the Sangha. "
"But, Bhante, when one causes schism in a harmonious Sangha, what does one generate?" "One generates evil lasting for an eon, Ananda." "But, Bhante, what is that evil lasting for an eon?" "One is tormented in hell for an eon, Ananda."
One who causes schism in the Sangha is bound for misery, bound for hell, to abide there for an eon. Delighting in factions, established in non-Dhamma, he falls away from security from bondage. Having caused schism in a harmonious Sangha, he is tormented in hell for an eon.
(The Buddha teaches Ānanda the ten reasons for schism in the Saṅgha, as well as the outcome of causing schism.)
AN 10.40 Dutiyaānandasutta : Ananda (2)
"Bhante, it is said: 'Concord in the Sangha, concord in . the Sangha.' How is there concord in the Sangha?" "Here, Ananda, (1 ) bhikkhus explain non-Dhamma as non-Dhamma.... [as in 10:38 ]... and (10) what has been prescribed by the Tathagata 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 Patimokkha separately. It is in this way, Ananda, that there is concord in the Sangha. "
"But, Bhante, when one reconciles a divided Sangha, what does one generate?" "One generates divine merit, Ananda." "But, Bhante, what is divine merit?" "One rejoices in heaven for an eon, Ananda."
Pleasant is concord in the Sangha, and the mutual help 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 Sangha, one rejoices in heaven for an eon.
(The Buddha teaches Ānanda the ten reasons for harmony in the Saṅgha, as well as the outcome of creating harmony.)
V Insults AN 10.41 Vivādasutta: Disputes
Then the Venerable Upali approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Bhante, why is it that arguments, quarrels, contention, and disputes arise in the Sangha and bhikkhus do not dwell at ease?" "Here, Upali, (1) bhikkhus explain non-Dhamma as Dhamma . . . [as in 10:37 ]... and (10) what has been prescribed by the Tathagata as not having been prescribed by him. This, Upali, is why arguments, quarrels, contention, and disputes arise in the Sangha and bhikkhus do not dwell at ease."
(Ten reasons for disputes in the Saṅgha.)
AN 10.42 Paṭhamavivādamūlasutta: Roots (1)
"Bhante, how many roots of disputes are there?" "There are, Upali, 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 Tathagata as not having been prescribed by him . These, Upali, are the ten roots of disputes."
(Ten roots for disputes in the Saṅgha.)
AN 10.43 Dutiyavivādamūlasutta: Roots (2)
"Bhante, how many roots of disputes are there?" "There are, Upali, 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. (9) They explain an offense with redress as an offense without redress, and (10 ) an offense without redress as an offense with redress. These, Upali, are the ten roots of disputes."
(Ten roots for disputes in the Saṅgha.)
AN 10.44 Kusinārasutta: Kusinara
On one occasion the Blessed One was dwelling at Kusinara, in the forest thicket of oblations. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "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. With respect to what five things should he examine himself? (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, an d 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 . "
(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. "
(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. "
(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. "
(5) "Again, a bhikkhu who wishes to reprove another should examine himself thus: 'Have both Patimokkhas been well transmitted to me in detail, well analyzed , well mastered , well determined in term s of the rules and their detailed explication? Does there exist in m e this quality or not?' If both Patimokkhas 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. "It is with respect to these five things that he should examine himself. "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. "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.
(A monk who wishes to admonish another should first reflect on five things in themselves and establish a further five.)
AN 10.45 Rājantepurappavesanasutta: Entering
"Bhikkhus, there are these ten dangers in entering the king's inner palace. What ten? (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. . (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 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. (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. (4) "Again, the secret deliberations of the king's inner palace have spread to others. 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. 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. (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. (7) "A gain, 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. "
(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. (9) "Again , after dispatching his army at a proper time, the king orders it to turn back while enroute. 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 ninth danger in entering the king's inner palace. ( 10 ) "Again, in the king's inner palace there is the trampling of elephants, 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. "These, bhikkhus, are the ten dangers in entering the king's inner palace."
(Ten dangers for a monk who enters a royal harem.)
AN 10.46 Sakkasutta: Sakyans
On 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 : "Sakyans, do you observe the uposatha complete in eight factors? " "Sometimes we do, Bhante, and sometimes we don't."
"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 kahapana daily for his work. Would that suffice for calling him a clever and enterprising man?" "Yes, Bhante."
"What do you think, Sakyans? Suppose there was a man here who, without doing anything unwholesome, would earn a kahapana daily for his work. Would that suffice for calling him a clever and enterprising man?" "Yes, Bhante.'' "What do you think, Sakyans? Suppose there was a man here who, without doing anything unwholesome, would earn two kahapanas ... three .,. four... five.... s ix ... seven . .. eight.. .nine . . . ten , . . twenty. . . thirty ... forty... fifty kahapanas daily for his work. Would that suffice for calling him a clever and enterprising man?" "Yes, Bhante."
"What do you think, Sakyans? If he earns a hundred or a thousand kahapanas 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?" "Yes, Bhante." "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?" "N o, Bhante. Why not? Because sensual pleasures are impermanent, empty, false, and deceptive."
"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, a hundred thousand years, and ten million years. And he might be a once-returner, a nonreturner, or surely a stream-enterer. "
"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. "
"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. "
"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 -return er, or surely a stream -enterer. "
"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. "
"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 . . . 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. "
"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." "From today on, Bhante, we will observe the uposatha complete in eight factors." (The Sakyans say that they don’t always observe the eight precepts on the sabbath. The Buddha strongly admonishes them to be more consistent.)
AN 10.47 Mahālisutta: Mahali
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Mahali the Licchavi approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Bhante, what is the cause and condition for the doing of bad kamma, for the occurrence of bad kamma? "
"Mahali, (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 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."
"Bhante, what is the cause and condition for the doing of good kamma, for the Occurrence of good kamma?" "Mahali, (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. "
"If, Mahali, these ten qualities did not exist in the world, unrighteous conduct, conduct contrary to the Dhamma, and righteous conduct, conduct in accordance with the D ham m a, 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."
(Mahāli the Licchavi asks the Buddha for the causes of bad deeds.)
AN 10.48 Pabbajitaabhiṇhasutta: Things
"Bhikkhus, there are these ten things that one who has gone forth should often reflect upon. What ten? (1) "One who has gone forth should often reflect: 'I have entered upon a classless condition." (2 ) "One who has gone forth should often reflect: 'My living is dependent upon others. " (3) "One who has gone forth should often reflect: 'My deportment should be different." (4) "One who has gone forth should often reflect: 'Do I reproach myself in regard to virtuous behavior? ' " (5) "One who has gone forth should often reflect: 'Do my wise fellow monks, having investigated, reproach me in regard to virtuous behavior?' "
(6 ) "One who has gone forth should often reflect: 'I must be parted and separated from everyone and everything dear and agreeable to me . ' " (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 b ad, that I do." (8 ) "One who has gone forth should often reflect: 'How am I spending my nights and days?' " (9) "One who has gone forth should often reflect: 'Do I take delight in empty huts?' " (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 ?' "These, bhikkhus, are the ten things that one who has gone forth should often reflect upon."
(Topics for frequent reflection by one gone forth.)
AN 10. 49 Sarīraṭṭhadhammasutta: Subsisting through the Body
"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. These ten things subsist through the body ."
(Ten things that depend on the body.)
AN 10.5 0 Bhaṇḍanasutta: Arguments
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park: Now on that occasion , 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.
Then, in the evening, the Blessed One emerged from seclusion ling and to fall into a dispute, stabbing each other with piercing words. "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. What ten? (1 ) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, 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. (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 . . . this is a principle of cordiality that creates affection and respect and conduces . . . to unity."
(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. (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. (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. "
(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. (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 . . . . .this is a principle of cordiality that creates affection and respect and conduces . . . to unity. (8 ) "Again , a bhikkhu is content with any kind of robe, alms food, 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. "
(9) "Again, a bhikkhu is mindful, possessing supreme mind fulness 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. (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. "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."
(Some monks are arguing, so the Buddha teaches them ten warm-hearted principles.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)