On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahapajapati Gotami approached the Blessed One, paid homage to him, stood to one side, and said to him: "Bhante, it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
"Enough, Gotami! Do not favor the going forth of women from the household life info homelessness in the Dhamma and discipline proclaimed by the Tathagata." A second time... . A third time Mahapajapati Gotami said to the Blessed One: "Bhante, it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
"Enough, Gotami! Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata." Then Mahapajapati Gotami, thinking: "The Blessed One does not allow the going forth of women from the household life into homelessness," miserable and saddened, wept with a tearful face. She then paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed.
Having stayed in Kapilavatthu as long as he w anted, the Blessed One set out on tour toward Vesali. Wandering on tour, he eventually arrived at Vesali, where he dwelled in the hall with the peaked roof in the Great Wood. Then Mahapajapati Gotami had her hair cut off, put on ochre robes, and together with a number of Sakyan women, set out toward Vesali. Eventually, she reached Vesali and [went to] the hall with the peaked roof in the Great Wood. Then, with her feet swollen and her body covered with dust, miserable and saddened, weeping with a tearful face, she stood outside the entrance.
The Venerable Ananda saw her standing there in such a condition and said to her: "Gotami, why are you standing outside the entrance with your feet swollen and your body covered with dust, miserable and saddened, weeping with a tearful face?"
"I do ’so, Bhante Ananda, because the Blessed One does not allow the going forth of women from the household life into homelessness." "Well then, Gotami, you wait right here [a moment] while I ask the Blessed One to grant w omen the going forth."
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, Mahapajapatl Gotami is standing outside the entrance with her feet swollen and her body covered with dust, miserable and saddened, weeping with a tearful face, because the Blessed One does not allow the going forth of women. Bhante, it would be good if women could obtain the goin g forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
"Enough , Ananda! Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata." A second time . . . A third time the Venerable Ananda said to the Blessed One: "Bhante, it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
"Enough , Ananda! Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata." Then it occurred to the Venerable Ananda. "The Blessed One does not allow the going forth of women from the household life into homelessness. Let me ask the Blessed One for the going forth of women in some other way ."
Then the Venerable Ananda said to the Blessed One: "Bhante, if a woman were to go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata, would it be possible for her to realize the fruit of stream -entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arahantship?" "It would be, Ananda. "
"If, Bhante, it would be possible for a woman to realize the fruit of stream -entry, the fruit of once-returning , the fruit of non-returning, and the fruit of arahantship, [and considering that] Mahapajapatl GotamI had been very helpful to the Blessed One— having been his maternal aunt, wet-nurse, and foster mother who nurtured him with breast milk when his mother died— it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
"If, Ananda, Mahapajapati Gotami accepts eight principles of respect, let that itself be her full ordination. (1) "A bhikkhuni who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same day, should rise up for him, reverentially salute him, and behave courteously toward him. This principle should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. (2) "A bhikkhuni should not enter upon the rains in a place where there are no bhikkhus. This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. (3) "Every half-month a bhikkhuni should ask the Sangha of bhikkhus about two things: about [the day] of the uposatha, and about coming for the exhortation. This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. (4) "When a bhikkhuni has observed the rains, she should invite correction before both Sanghas in regard to three things: in regard to anything seen, heard, or suspected. This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. "
(5) "A bhikkhuni who has committed a grave offense should observe a half-month's penalty period before both Sanghas. This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. (6) "A probationer who has completed two years of training in the six principles should seek full ordination from both Sanghas. This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. (7) "A bhikkhuni must in no way insult or revile a bhikkhu. This principle, too, should be honored, respected, esteemed, and venerated, and should not be transgressed as long as life lasts. (8) "From today on, Ananda, bhikkhunis are prohibited from admonishing bhikkhus, but bhikkhus are not prohibited from admonishing bhikkhunis. This principle, too, should be honored, respected , esteemed, and venerated , and should not be transgressed as long as life lasts. "
"If, Ananda, Mahapajapati Gotami accepts these eight principles Of respect, let that itself be her full ordination ."
Then the Venerable Ananda, having learned these eight principles of respect from the Blessed One, went to Mahapajapati Gotami and said to her: "If, Gotami, you accept eight principles of respect, that itself will be your full ordination : (1) "A bhikkhuni who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same d ay, should rise up for him , reverentially salute him , and behave properly toward him. This principle should be honored, respected , esteemed, and venerated, and should not be transgressed as long as life lasts----- (8) "From today bhikkhunis are prohibited from admonishing bhikkhus, but bhikkhus are not prohibited from admonishing bhikkhunis. This principle, too, should be honored , respected , esteemed, and venerated , and should not be transgressed as long as life lasts. "
"If, Gotami, you accept these eight principles of respect, that itself will be your full ordination." "Bhante Ananda, if a woman or a man — young , youthful, and fond of ornaments, with head bathed — obtains a garland of blue lotuses, jasmine flowers, or lilies, she or he would accept it with both hands and place it on top of her or his head. In the same way , I accept these eight principles of respect as not to be transgressed as long as life lasts."
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, Mahapajapati Gotami has accepted the eight principles of respect as things not to be transgressed as long as life lasts."
"If, Ananda, women had not obtained the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata, the spiritual life would have been of long duration; the good Dhamma would have stood firm even for a thousand years. However, Ananda, because women have gone forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata, now the spiritual life will not be of long duration; the good Dhamma will last only five hundred years."
"Just as, Ananda, prowling burglars easily assail those families that have many women and few men, so in whatever Dhamma and discipline women obtain the going forth from the household life into homelessness, that spiritual life does not last long. "
"Just as, Ananda, when a field of hill rice has ripened, if the bleaching disease attacks it that field of hill rice does not last long, so in whatever Dhamma and discipline women obtain the going forth from the household life into homelessness, that spiritual life does not last long. "
"Just as, Ananda, when a field of sugar cane has ripened , if the rusting disease attacks it, that field of sugar cane does not last long, so in whatever Dhamma and discipline women obtain the going forth from the household life into homelessness, that spiritual life does riot last long. "
"Just as, Ananda, a man might build a dyke around a large reservoir as a precaution so that the water would not overflow , so too, as a precaution I have prescribed for bhikkhunis the eight principles of respect as things not to be transgressed as long as life lasts ."
(Mahāpajāpatī Gotamī, the Buddha’s foster mother, requests ordination from the Buddha. He declines, until urged to relent by Ānanda. He allows Mahāpajāpatī to go forth on eight conditions.)
AN 8.52 Ovādasutta: Exhortation
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, how many qualities should a bhikkhu possess to be agreed upon as an exhorter of bhikkhunis?"
"Ananda, a bhikkhu should possess eight qualities to be agreed upon as an exhorter of bhikkhunis. What eight? (1) "Here, Ananda, a bhikkhu is virtuous. . . Having undertaken the training rules, 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 term s of the rules and their detailed explication. (4) "He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning. (5) "He is capable of instructing, encouraging, inspiring, and gladdening the Sangha of bhikkhunis with a Dhamma talk. (6) "He is pleasing and agreeable to most of the bhikkhunis. (7) "He has never before committed a grave offense against a woman w earing the ochre robe who has gone forth under the Blessed One. (8) "He has seniority of twenty years or more. "
"A bhikkhu should possess these eight qualities to be agreed upon as an exhorter of bhikkhunis."
(With eight qualities a monk may be appointed to teach the nuns.)
AN 8.53 Saṁkhittasutta: Brief
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Mahapajapati Gotami approached the Blessed One, paid homage to him , stood to one side, and said to him: "Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute."
"Gotami, those things of which you might know: 'These things lead (1) to passion, not to dispassion; (2) to bondage, not to detachment; (3) to building up, not to dismantling; (4) to strong desires, not to fewness of desires; (5) to non-contentment, not to contentment; (6) to company, not to solitude; (7) to laziness, not to the arousing of energy; (8) to being difficult to support, not to being easy to support, you should definitely recognize: 'This is not the Dhamma; this is not the discipline; this is not the teaching of the Teacher.' "
But, Gotami, those things of which you might know: 'These things lead (1) to dispassion, not to passion; (2) to detachment, not to bondage; (3) to dismantling, not to building up; (4) to fewness of desires, not to strong desires; (5) to contentment, not to non-contentment; (6) to solitude, not to company; (7) to the arousing of energy, not to laziness; (8) to being easy to support, not to being difficult to support,' you should definitely recognize: 'This is the Dhamma; this is the discipline; this is the teaching of the Teacher.'" (Mahāpajāpatī wishes to go on retreat, so the Buddha teaches her eight principles that summarize the Dhamma in brief.)
AN 8.54 Dīghajāṇusutta: Dighajanu
On one occasion the Blessed One was dwelling among the Koliyans near the Koliyan town named Kakkarapatta. There the young Koliyan Dighajanu approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, we are laymen enjoying sensual pleasures, living at home in a house full of children. We use sandalwood from Kasi; we wear garlands, scents, and unguents; we receive gold and silver. Let the Blessed One teach us the Dhamma in a way that will lead to our welfare and happiness in this present life and in future lives."
"There are, Byagghapajja, these four things that lead to the welfare and happiness of a clansman in this present life. What four? Accomplishment in initiative, accomplishment in protection, good friendship, an d balanced living. (1) "And what is accomplishment in initiative? Here, whatever may be the means by which a clansman earns his living-— whether by farming, trade, raising cattle, archery, government service, or some other craft— he is skillful and diligent; he possesses sound judgment about it in order to carry out and arrange it properly. This is called accomplishment in initiative. "
(2) "And what is accomplishment in protection? Here, a clansman sets up protection and guard over the wealth he has acquired by initiative and energy, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained , thinking: 'How can I prevent kings and thieves from taking it, fire from burning it, floods from sweeping it off, and displeasing heirs from taking it?' This is called accomplishment in protection."
(3) "And what is good friendship? Here, in whatever village or town a clansman lives, he associates with householders or their sons— whether young but of mature virtue, or old and of mature virtue— who are accomplished in faith, virtuous behavior, generosity, and wisdom ; he converses with them and engages in discussions with them. Insofar as they are accomplished in faith, he emulates them with respect to their accomplishment in faith; insofar as they are accomplished in virtuous behavior, he emulates them with respect to their accomplishment in virtuous behavior; insofar as they are accomplished in generosity, he emulates them with respect to their accomplishment in generosity; insofar as they are accomplished in wisdom, he emulates them with respect to their accomplishment in wisdom. This is called good friendship." (4) "And what is balanced living? Here, a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: In this way my income will exceed my expenditures rather than the reverse. Just as an appraiser or his apprentice, holding up a scale, knows: 'By so much it has dipped down, by so much it has gone up.' so a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures rather than the reverse ."
"If this clansman has a small income but lives luxuriously, others would say of him : 'This clansman eats his wealth just like an eater of figs.' But if he has a large income but lives sparingly, others would say of him : 'This clansman may even starve himself. But it is called balanced living when a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures rather than the reverse.' "
"The wealth thus amassed has four sources of dissipation: womanizing, drunkenness, gam bling, and bad friendship, bad companionship, bad comradeship. Just as if there were a large reservoir with four inlets and four outlets, and a man would close the inlets and open the outlets, and sufficient rain does not fall, one could expect the water in the reservoir to decrease rather than increase; so the wealth thus amassed has four sources of dissipation: womanizing . . . bad comradeship. " "The wealth thus amassed has four sources of accretion: one avoids womanizing , drunkenness, and gambling, and cultivates good friendship, good companionship, good comradeship. Just as if there were a large reservoir with four inlets and four outlets, and a man would open the inlets and close the outlets, and sufficient rain falls; one could expect the water in the reservoir to increase rather than decrease, so the wealth amassed has four sources of accretion: one avoids womanizing. .. and cultivates good friendship. "
"These are the four things that lead to the welfare and happiness of a clansman in this very life. "
"There are, Byagghapajja, these four [other] things that lead to a clansman's welfare and happiness in future lives. What four? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom. (5) "And what is accomplishment in faith? Here, a clansman is endowed with faith. H e places faith in the enlightenment of the Tathagata thus: 'The Blessed One is an arahant. . . teacher of devas and humans, the Enlightened One, the Blessed One.' This is called accomplishment in faith."
(6) "And what is accomplishment in virtuous behavior? Here, a clansman abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior. " (7) "And what is accomplishment, in generosity? Here, a clansman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity. "
(8) "And what is accomplishment in wisdom ? Here, a clansman 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. This is called accomplishment in wisdom. "
"These are the four [other] things that lead to the welfare and happiness of a clansman in future lives.''
Enterprising in his occupations, heedful in his arrangements, balanced in his way of living, he safeguards the wealth he earns.
Endowed with faith, accomplished in virtue, charitable and devoid of miserliness, he constantly purifies the path that leads to safety in future lives.
Thus these eight qualities of the faithful seeker of the household life are said by the one who is truly named to lead to happiness in both states: to good and welfare in this very life, and to happiness in future lives. Thus for those dwelling at home, their generosity and merit increase.
AN 8.55 Ujjayasutta: Ujjaya
Then the brahmin Ujjaya approached the Blessed One and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, I wish to go abroad . Let Master Gotama teach me the Dhamma about things that would lead to my welfare and happiness in this present life and in future lives."
[W hat follows is identical with 8:54, inclusive of the four verses, but addressed to the brahmin.] (The brahmin Ujjaya is going abroad, and asks the Buddha to teach him. The Buddha teaches four practical ways to ensure success in this life, and another four ways to ensure success in the next.)
AN 8.56 Bhayasutta: Peri
"Bhikkhus, (1) 'peril' is a designation for sensual pleasures. (2) 'Suffering' is a designation for sensual pleasures. (3) 'Disease' is a designation for sensual pleasures. (4) 'A boil' is a designation for sensual pleasures. (5) 'A dart' is a designation for sensual pleasures. (6) 'A tie' is a designation for sensual pleasures. (7) 'A swamp' is a designation for sensual pleasures. (8) 'A womb' is a designation for sensual pleasures. "
"And why, bhikkhus, is 'peril' a designation for sensual pleasures? One excited by sensual lust, bound by desire and lust, is not freed from the peril pertaining to this present life or from the peril pertaining to future lives; therefore 'peril' is a designation for sensual pleasures. "
"And why is 'suffering '. . . 'disease '. . . 'a boil'. .. 'a dart'... 'a tie '. . . 'a swamp '. . . 'a womb ' a designation for sensual pleasures? One excited by sensual lust, bound by desire and lust, is not freed from the womb pertaining to this present life or from the womb pertaining to future lives; therefore 'a womb' is a designation for sensual pleasures."
Peril, suffering, and disease, a boil, a dart, and a tie, a swamp and a womb: these describe the sensual pleasures to which the worldling is attached.
Being immersed in what is enjoyable, he again goes to the womb. But when a bhikkhu is ardent and does not neglect clear comprehension, in such a way he transcends this miserable bog; he surveys this trembling population that has fallen into birth and old age.
(The Buddha explains how addiction to sensual pleasures is perilous.)
AN 8.57 Paṭhamaāhuneyyasutta: Worthy of Offerings (1)
"Bhikkhus, possessing eight qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What eight? (1) "Here, a bhikkhu is virtuous . . Having undertaken the training rules, he trains in them . (2) "He has learned much . . . and penetrated well by view. (3) ''He has good friends, good companions, good comrades. (4) "He is one of right view , possessing a right perspective. (5) "He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are dwellings in happiness in this very life. (6) "He recollects his manifold past abodes, that is, one birth, two births. . . [as in 8 :11 ] ... thus he recollects his manifold past abodes with their aspects and details. (7) "With the divine eye, which is purified and surpasses the human . . . [as in 8 :11 ] ... he understands how beings fare in accordance with their kamma. (8) "With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. "
"Possessing these eight qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(With eight qualities, a monk is worthy.)
AN 8.58 Dutiyaāhuneyyasutta: Worthy of Offerings (2)
"Bhikkhus, possessing eight qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What eight? (1) "Here, a bhikkhu is virtuous.. . . Having undertaken the training rules, he trains in them . (2) "He has learned much . . . and penetrated well by view. (3) "He has aroused energy; he is strong, firm in exertion, and has not cast off the duty of cultivating wholesome qualities. (4) "He is a forest dweller, one who resorts to remote lodgings. (5) ''He has vanquished discontent and delight; he overcame discontent whenever it arose. (6) "H e has vanquished fear and terror; he overcame fear and terror whenever they arose. (7) "He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are dwellings in happiness in this very life. (8) "With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. "
"Possessing these eight qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(With eight qualities, a monk is worthy.)
AN 8.59 Paṭhamapuggalasutta: Eight Persons (1)
"Bhikkhus; these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What eight? The stream -enterer, the one practicing for realization of the fruit of stream-entry; the once-returner, the one practicing for realization of the fruit of once-returning; the non-returner, the one practicing for realization of the fruit of non-returning; the arahant, the one practicing for realization of the fruit of arahantship. These eight persons, bhikkhus, are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
The four practicing the way and the four established in the fruit: this is the upright Sangha— composed in wisdom and virtuous behavior.
For people intent on sacrifice, for living beings seeking merit, making merit that ripens in the acquisitions, what is given to the Sangha bears great fruit.
(Eight kinds of person are worthy.)
AN 8.60 Dutiyapuggalasutta: Eight Persons (2)
"Bhikkhus, these eight persons are worthy of gifts... an unsurpassed field of merit for the world. What eight? The stream -enterer, the one practicing for realization of the fruit of stream -entry. . . the arahant, the one practicing for realization of the fruit of arahantship. These eight persons, bhikkhus, are worthy of gifts.. . an unsurpassed field of merit for the world."
The four practicing the way and the four established in the fruit: the eight persons among beings— this is the foremost Sangha.
For people intent on sacrifice, for living beings seeking merit, making merit that ripens in the acquisitions, what is given here bears great fruit.
(Eight kinds of person are worthy.)
II. Capala
AN 8.61 Icchāsutta: Desire
"Bhikkhus, there are these eight kinds of persons found existing in the world. What eight? (1) "Here, when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. Nevertheless, he fails to acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, but not getting it, sorrows and laments: he has fallen away from the good Dhamma. (2) "But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. Due to that gain, he becomes intoxicated, grows heedless, and drifts into heedlessness. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, becomes intoxicated and heedless: he has fallen away from the good Dhamma. "
(3) "But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. Due to that lack of gain, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused, This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, sorrows and laments: he has fallen away from the good Dhamma. " (4) "But when a bhikkhu is dwelling in solitude, living independently , a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. Due to that gain, he becomes intoxicated, grows heedless, and drifts into heedlessness. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, becomes intoxicated and heedless: he has fallen away from the good Dhamma."
(5) "But when a bhikkhu is dwelling in solitude, living independently , a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. Nevertheless, he fails to acquire gain. He does not sorrow , languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and not getting it, does not sorrow and lament: he has not fallen away from the good Dhamma. (6) "But when a bhikkhu is dwelling in solitude, living independently , a desire arises in him for gain. He rouses himself, strives, and makes an effort to acquire gain. He acquires gain. He does not become intoxicated, grow heedless, and drift into heedlessness due to that gain. This is called a bhikkhu desirous of gain who rouses himself, strives, and makes an effort to acquire gain, and getting it, does not become intoxicated and heedless: he has not fallen away from the good Dhamma. "
(7) "But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain. He does not rouse himself, strive, and make an effort to acquire gain. He does not acquire gain. He does not sorrow , languish, and lament due to that lack of gain; he does not weep beating his breast and become confused. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and not getting it, does not sorrow and lament: he has hot fallen away from the good Dhamma. (8) "But when a bhikkhu is dwelling in solitude, living independently, a desire arises in him for gain: He does not rouse himself, strive, and make an effort to acquire gain. Nevertheless, he acquires gain. He does not become intoxicated, grow heedless, and drift into heedlessness due to that gain. This is called a bhikkhu desirous of gain who does not rouse himself, strive, and make an effort to acquire gain, and getting it, does not become intoxicated and heedless: he has not fallen away from the good Dhamma. "
"These are the eight kinds of persons found existing in the world."
(The Buddha describes eight cases where a monk has a desire for material things. Sometimes they fall under the sway of that desire, but sometimes they rise above it.)
AN 8.62 Alaṁsutta: Able (1)
"Bhikkhus, possessing six qualities, a bhikkhu is able [to benefit] both himself and others. What six? "Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned; (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (v) he is a good speaker with a good delivery, gifted with speech that is polished, clear, articulate, expressive of the meaning; (vi) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these six qualities, a bhikkhu is able [to benefit] both himself and others. "
(2) "Possessing five qualities, a bhikkhu is able [to benefit] both himself and others. What five? "Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings. However, (i) he is capable of retaining in mind the teachings he has learned; (ii) he investigates the meaning of the -teachings he has retained in mind; (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma; (iv) he is a good speaker with a good delivery . . . expressive of the meaning; (v) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing these five qualities, a bhikkhu is able [to benefit] both himself and others. (3) "Possessing four qualities, a bhikkhu is able [to benefit] himself but not others. What four? "
"Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned; (iii) he investigates the meaning of the teachings he has retained in mind; (iv) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. However, he is not a good speaker with a good delivery nor is he gifted with speech that is polished, clear, articulate, expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu is able [to benefit] himself but not others."
(4) "Possessing four qualities, a bhikkhu is able [to benefit] others but not himself. What four? "Here, (i) a bhikkhu is one of quick apprehension concerning wholesome teachings; (ii) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (iii) Still, he is a good speaker with a good delivery. . . expressive of the meaning; and (iv) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above four qualities, a bhikkhu is able [to benefit] others but not himself. "
(5) "Possessing three qualities, a bhikkhu is able [to benefit] himself but not others. What three? ' "Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings. However, (i) he is capable of retaining in mind the teachings he has learned, (ii) he investigates the meaning of the teachings he has retained in mind, and (iii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery . . . ... expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] himself but not others."
(6) "Possessing three qualities, a bhikkhu is able [to benefit] others but not himself. What three? "Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings, but (i) he is capable of retaining in mind the teachings he has learned. However, he does not investigate the meaning of the teachings he has retained in mind, and he, has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. (ii) Still, he is a good speaker with a good delivery .. .. expressive of the meaning; and (iii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above three qualities, a bhikkhu is able [to benefit] others but not himself. "
(7) "Possessing two qualities, a bhikkhu is able [to benefit] himself but not others. What two? "Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings, and he is not capable of retaining in mind the teachings he has learned. However, (i) he investigates the meaning of the teachings he has retained in mind, and (ii) he has understood the meaning and the Dhamma and practices in accordance with the Dhamma. But he is not a good speaker with a good delivery . . . expressive of the meaning; and he is not one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] himself but not others."
(8) "Possessing two qualities, a bhikkhu is able [to benefit] others but not himself. What two? "Here, a bhikkhu is not one of quick apprehension concerning wholesome teachings; he is not capable of retaining in mind the teachings he has learned; he does not investigate the meaning of the teachings he has retained in mind; and he does not understand the meaning and the Dhamma and practice in accordance with the Dhamma. But (i) he is a good speaker with a good delivery . . expressive of the meaning; and (ii) he is one who instructs, encourages, inspires, and gladdens his fellow monks. Possessing the above two qualities, a bhikkhu is able [to benefit] others but not himself.'
(Eight sets of qualities pertain to benefiting oneself and others.)
AN 8.63 Saṁkhittasutta: In Brief
Then a certain bhikkhu approached the Blessed One, paid homage to him , sat down to one side, and said to him : "Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute."
"It is in just this way that some hollow men here make requests of me, but when the Dhamma has been explained , they think only of following me around ."
"Bhante, let the Blessed One teach me the Dhamma in brief. Let the Fortunate One teach me the Dhamma in brief. Perhaps I might come to understand the meaning of the Blessed One's statement; perhaps I might become an heir of the Blessed One's statement."
"In that case, bhikkhu, you should train yourself thus: 'My mind will be firm and well settled internally. A risen bad unwholesome states will not obsess my mind. Thus should you train yourself. (1) "When , bhikkhu, your mind is firm and well settled internally, and arisen bad unwholesome states do not obsess your mind, then you should train yourself thus: 'I will develop and cultivate the liberation of the mind by loving-kindness, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.' Thus should you train yourself. "
When this concentration has been developed and cultivated by you in this way , then you should develop this concentration with thought and examination ; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity."
(2)—(4) "When , bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: 'I will develop and cultivate the liberation of the mind by compassion the liberation of the mind by altruistic joy . . . the liberation of the mind by equanimity, make it a vehicle and basis, carry it out, consolidate it, and properly undertake it.' Thus should you train yourself. "When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it w ithout thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity. "
(5) "When, bhikkhu, this concentration has been developed and well developed by you in this way, then you should train yourself thus: 'I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.' Thus should you train yourself. "
"When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity. "
(6)-(8) "When, bhikkhu, this, concentration has been developed and well developed by you in. this way, then you should train yourself thus: 'I will dwell contemplating feelings in feelings . . . mind in mind . . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.' Thus should you train yourself. '"When this concentration has been developed and cultivated by you in this way, then you should develop this concentration with thought and examination; you should develop it without thought but with examination only; you should develop it without thought and examination. You should develop it with rapture; you should develop it without rapture; you should develop it accompanied by comfort; and you should develop it accompanied by equanimity. "
" When, bhikkhu, this concentration has been developed and well developed by you in this way, then wherever you walk, you will walk at ease; wherever you stand, you will stand at ease; wherever you sit, you will sit at ease; wherever you lie down, you will lie down at ease."
Having received such an exhortation from the Blessed One, that bhikkhu rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time that bhikkhu realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew : "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being." And that bhikkhu became one of the arahants.
(A monk asks for teachings before going on retreat, but the Buddha rebukes him, as he has not practiced sincerely. Nevertheless, he persists, and the Buddha teaches him meditation in detail.)
AN 8.64 Gayāsīsasutta: Gaya
On one occasion the Blessed One was dwelling at Gaya on Gayasisa. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: (1) "Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, I perceived only a light, but I did not see forms. (2) "It occurred to me, bhikkhus: 'If I should perceive a light and also see forms, in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and also saw forms. Yet I did not associate with those deities, converse with them , and engage in a discussion with them. (3) "It occurred to me, bhikkhus: 'If I perceive a light and see forms, and also associate with those deities, converse with them, and engage in a discussion with them, in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion , as I was dwelling heedful, ardent, and resolute, I perceived a light and saw forms, and I also associated with those deities, conversed with them, and engaged in a discussion with them. Yet I did not know about those deities: 'These deities are from this or that order of devas.'
(4) "It occurred to me, bhikkhus: 'If I perceive a light and see forms, and associate with those deities, converse with them, and engage in a discussion with them , and also know about those deities: 'These deities are from this or that order of devas,' in such a case this knowledge and vision of mine would become even more purified.' So on a later occasion, as I was dwelling heedful, ardent, and resolute, I perceived a light and saw forms, and associated with those deities, conversed with them, and engaged in a discussion With them , and I also knew about those deities: "These deities are from this or that order of devas.' Yet I did not know of those deities: 'After passing away here these deities were reborn there as a result of this kamma."
(5) " ...and I also knew about those deities: 'After passing away here these deities were reborn there as a result of this kamma.' Yet I did not know of those deities: As a result of this kamma, these deities subsist on such food and experience such pleasure and pain.' (6) .. and I also knew about those deities: 'As a result of this kamma, these deities subsist on such food and experience such pleasure and pain. Yet I did not know of those deities: 'As a result of this kamma, these deities have a life span of such length.'
(7) .. and I also knew about those deities: 'As a result of this kamma, these deities have a life span of such length. Yet I did not know whether or not I had previously lived together with those deities. (8) "It occurred to me., bhikkhus: 'If (i) I perceive a light and (ii) see forms; and (iii) I associate with those deities, converse with them, and engage in a discussion with them ; and (iv) know about those deities: 'These deities are from this or that order of devas'; and (v) 'After passing away here, these deities were reborn there as a result of this kamma'; and (vi) 'As a result of this kamma, these deities subsist on such food and experience such pleasure and pain'; and (vii) "As a result of this kamma, these deities have a life span of such length'; and (viii) also know whether or not I had previously lived together with those deities, in such a case this knowledge and vision of mine would become even m ore purified.'
"So on a later occasion, as I was dwelling heedful, ardent, and resolute: (i) I perceived a light and (ii) saw forms; and (iii) I associated with those deities, conversed with them , and engaged in a discussion with them ; and (iv) I also knew about those deities: 'These deities are from this or that order of devas'; and (v) 'After passing away here, these deities were reborn there as a result of this kamma'; and (vi) 'As a result of this kamma, these deities subsist on such food and experience such pleasure and pain'; and (vii) 'As a result of this kamma, these deities have a life span of such length'; and (viii) I also knew whether or not I had previously lived together with those deities."
"So long, bhikkhus, as my knowledge and vision about the devas with its eight facets was not well purified, I did not claim, to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans. But when my knowledge and vision about the devas with its eight facets was well purified, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with . . . its devas and humans. The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence."
(At Gayā, the Buddha describes his meditation before awakening. He was able to see lights and forms, converse with gods, and understand the deeds that made them gods.)
AN 8.65 Abhibhāyatanasutta: Overcoming
"Bhikkhus, there are these eight bases of overcoming. What eight? (1) "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. "(2) "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. (3) "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."
(4) "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. (5) "One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. Having overcome them , he is percipient thus: 'I know, I see.' This is the fifth basis of overcoming ." (6) "One not percipient of forms internally sees forms externally, yellow ones, yellow in color, with a yellow hue, with a yellow tint. Having, overcome them , he is percipient thus: 'I know, I see.' This is the sixth basis of overcoming. " (7) "One not percipient of forms internally sees forms externally, red ones, red in color, with a red hue, with a red tint. Having overcome them, he is percipient thus: 'I know, I see.' This is the seventh basis of overcoming. "
(8) "One not percipient of forms internally sees forms externally, white ones, white in color, with a white hue, with a white tint. Having overcome them , he is percipient thus: 'I know , I see.' This is the eighth basis of overcoming. "These, bhikkhus, are the eight bases of overcoming."
(Eight dimensions of meditative mastery, based on the vision of certain shapes and colors.)
AN 8.66 Vimokkhasutta: Emancipations
"Bhikkhus, there are these eight emancipations. What eight? (1) "One possessing form sees forms. This is the first emancipation." (2) "One not percipient of forms internally sees forms externally. This is the second emancipation ." (3) "One is focused only on 'beautiful.' This is the third emancipation. (4) "With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite' one enters and dwells in the base of the infinity of space. This is the fourth emancipation. (5) "By completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite.' one enters and dwells in the base of the infinity of consciousness. This is the fifth emancipation. (6) "By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' one enters and dwells in the base of nothingness. This is the sixth emancipation."
(7 )" By completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-nonperception. This is the seventh emancipation. (8) "By completely surmounting the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth emancipation. "These, bhikkhus, are the eight emancipations."
(Eight meditative liberations, based on the vision of forms and the attainment of the formless.)
AN 8.67 Anariyavohārasutta: Declarations
"Bhikkhus, there are these eight ignoble declarations. What eight? (1) Saying that one has seen what one has not seen; (2) saying that one has heard what one has not heard; (3) saying that one has sensed what one has not sensed; (4) saying that one has cognized what one has not cognized; (5) saying that one has not seen what One has actually seen; (6) saying that one has not heard what one has actually heard; (7) saying that one has not sensed what one has actually sensed; (8) saying that one has not cognized what one has actually cognized. These are the eight ignoble declarations."
(Eight kinds of ignoble statement that misrepresent the truth.)
AN 8.68 Ariyavohārasutta: Declarations (2)
"Bhikkhus, there are these eight noble declarations. What eight? (1) Saying that one has not seen what one has not seen; (2) saying that one has not heard what one has not heard; (3) saying that one has not sensed what one has not sensed; (4) saying that one has not cognized what one has not cognized; (5) saying that one has seen what one has actually seen; (6) saying that one has heard what one has actually heard; (7) saying that one has sensed what one has actually sensed; (8) saying that one has cognized what one has actually cognized. These are the eight noble declarations."
(Eight kinds of noble statement that convey the truth.)
AN 8.69 Parisāsutta: Assemblies
"Bhikkhus, there are these eight assemblies. What eight? An assembly of khattiyas, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the devas [ruled by] the four great kings, an assembly of the Tavatimsa devas, an assembly of Mara, an assembly of Brahma. (1) "Now I recall, bhikkhus, approaching an assembly consisting of many hundreds of khattiyas. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: "Who is it that is speaking, a deva or a human being?' Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: 'Who was it that has disappeared, a deva or a human being?'"
(2)—(8) ''Then I recall, bhikkhus, approaching an assembly consisting of many hundreds of brahmins. . . an assembly consisting of many hundreds of householders . . . an assembly consisting of many hundreds of ascetics. . . an assembly consisting of many hundreds of the devas [ruled by] the four great kings. . . an assembly consisting of many hundreds of the Tavatimsa devas... an assembly consisting of many hundreds under Mara. . . an assembly consisting of many hundreds under Brahma. I previously sat there, conversed, and held discussions. I appeared just like them, and my voice became like their voice. I instructed, encouraged, inspired, and gladdened them with a Dhamma talk, and while I was speaking they did not recognize me but thought: 'Who is it that is speaking, a deva or a human being? Having instructed, encouraged, inspired, and gladdened them with a Dhamma talk, I disappeared, and when I had disappeared they did not recognize me but thought: 'Who was it that has disappeared, a deva or a human being?' "
"These, bhikkhus, are the eight assemblies."
(Eight kinds of assemblies: aristocrats, brahmins, householders, ascetics, and various deities. The Buddha has visited each of these in disguise.)
AN 8.70 Bhūmicālasutta: Earthquakes
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesali for alms. When he had walked for alms in Vesali, after his meal, on returning from his alms round, he addressed the Venerable Ananda: "Take a sitting cloth, Ananda. Let us go to the Capala Shrine for the day's dwelling." "Yes, Bhante," the Venerable A nanda replied and, having taken a sitting cloth, he followed closely behind the Blessed One.
The Blessed One then went to the Capala Shrine, sat down on the seat that was prepared for him , and said to the Venerable Ananda: "Delightful is Vesali, Ananda, Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sarandada Shrine, delightful the Capala Shrine. Whoever, Ananda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them , and properly undertaken them could , if he so wished, live on for an eon or for the remainder of an eon. The Tathagata, Ananda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them , and properly undertaken them . If he so wished, the Tathagata could live on for an eon or for the remainder of an eon. But though the Venerable Ananda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to pick up the hint. "
He did not request the Blessed One: "Bhante, let the Blessed One live on for an eon! Let the Fortunate One live on for an eon, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans." For his mind was obsessed by Mara .
A second time . . . A third time the Blessed One addressed the Venerable Ananda: "Delightful is Vesali. . . Delightful is the Udena Shrine ... delightful the Capala Shrine. Whoever, Ananda, has developed and cultivated the four bases for psychic potency . . . and properly undertaken them could, if he so wished, live on for an eon or for the remainder of an eon. The Tathagata, Ananda, has developed and cultivated the four bases for psychic potency, made them a vehicle and basis, carried them out, consolidated them , and properly undertaken them . If he so wished, the Tathagata could live on for an eon or for the remainder of an eon."
But again , though the Venerable Ananda was given such an obvious signal by the Blessed One, though he was given such an obvious hint, he was unable to pick up the hint.. . For his mind was obsessed by Mara. Then the Blessed One addressed the Venerable Ananda: "You may go, Ananda, at your own convenience."
"Yes, Bhante," the Venerable Ananda replied , and he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and sat down at the foot of a tree not far from the Blessed One.
Then, not long after the Venerable Ananda had left, Mara the Evil One said to the Blessed One: “Bhante, let the Blessed One now attain final nibbana! Let the Fortunate One now attain final nibbana! Now is the time, Bhante, for the Blessed One's final nibbana! These words were uttered, Bhante, by the Blessed One: I will not attain final nibbana, Evil One, until there are bhikkhu disciples of mine who are competent, disciplined, self-confident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher's teaching and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma.' Now at present the Blessed One has bhikkhu disciples who are competent , and who can teach the antidotal Dhamma. Bhante, let the Blessed One now attain final nibbana! Let the Fortunate One now attain final nibbana! Now is the time for the Blessed One's final nibbana! "
"And these words were uttered, Bhante, by the Blessed One: 'I will not attain final nibbana, Evil One, until there are bhikkhuni disciples of mine who are competent. . . until there are male lay disciples of mine who are competent. . . until there are female lay disciples of mine who are competent. .. and teach the antidotal Dhamma.' Now at present the Blessed One has bhikkhuni disciples ... male lay disciples . . . female lay disciples who are competent, disciplined, self-confident, attained to security from bondage, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, practicing in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it; who can thoroughly refute in reasoned ways the current tenets of others and teach the antidotal Dhamma. Bhante, let the Blessed One now attain final nibbana! Let the Fortunate One now attain final nibbana! Now is the time for the Blessed One's final nibbana! "
And these words were uttered, Bhante, by the Blessed One: 'I will not attain final nibbana, Evil One, until this spiritual life of mine has become successful and prosperous, extensive, popular, widespread , well proclaimed among devas and humans. That spiritual life of the Blessed One has become successful and prosperous, extensive, popular, w idespread , well proclaimed among devas and humans. Bhante, let the Blessed One now attain final nibbana! Let the Fortunate One now attain final nibbana! Now is the time, Bhante, for the Blessed One's final nibbana!"
[The Blessed One said:] "Be at ease, Evil One.. It won't be long before the Tathagata's final nibbana takes place- Three months from now the Tathagata will attain final nibbana."
Then the Blessed One, at the Capala Shrine, mindful and clearly comprehending , let go his vital force. And when the Blessed One had let go his vital force, a great earthquake occurred , frightening and terrifying, and peals of thunder shook the sky. Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance: "Comparing the incomparable and continued existence, the sage let go the force of existence. Rejoicing internally, concentrated, he broke his own existence like a coat of armor."
Then it occurred to the Venerable Ananda: "This earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What is the cause and condition for a powerful earthquake?"
Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said to him: "Bhante, this earthquake was indeed powerful! This earthquake was indeed very powerful, frightening and terrifying, and peals of thunder shook the sky! What, Bhante, is the cause and condition for a powerful earthquake?"
"Ananda, there are these eight causes and conditions for a powerful earthquake. What eight? (1) "Ananda, this great earth is established upon water; the water rests up on wind; the wind blows in space. There comes a time, Ananda, when strong winds blow and shake the water. The water, being shaken, shakes the earth. This is the first cause and condition for a powerful earthquake. "(2) "Again , there is an ascetic or brahmin who possesses psychic potency and has attained mastery of mind, or a deity who is very powerful and mighty. He has developed a limited perception of earth and a measureless perception of water. He makes this earth shake, shudder, and tremble. This is the second cause and condition for a powerful earthquake. " (3) "Again, w hen the bodhisatta passes away from the Tusita order and, mindful and clearly comprehending, enters his mother's womb, this earth shakes, shudders, and trembles. This is the third cause and condition for a powerful earthquake. (4) "Again, when the bodhisatta, mindful and clearly comprehending, emerges from his mother's womb, this earth shakes, shudders, and trembles. This is the fourth cause and condition for a powerful earthquake. (5 ) "Again , when the Tathagata awakens to the unsurpassed perfect enlightenment, this earth shakes, shudders, and trembles. This is the fifth cause and condition for a powerful earthquake. (6) "Again, when the Tathagata sets in motion the unsurpassed wheel of the Dhamma, this earth shakes, shudders, and trembles. This is the sixth cause and condition for a powerful earthquake. (7) "Again, when the Tathagata, mindful and clearly comprehending, lets go his vital force, this earth shakes, shudders, and trembles. This is the seventh cause and condition for a powerful earthquake. (8) "Again, when the Tathagata attains final nibbana by the nibbana element without residue remaining, this earth shakes, shudders, and trembles. This is the eighth cause and condition for a powerful earthquake. "
"These are the eight causes and conditions for a powerful earthquake." (When the Buddha gives up his life-force, an earthquake is felt. The Buddha explains to Ānanda the eight causes of earthquakes.)
III. Pairs
AN 8.71 Paṭhamasaddhāsutta: 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; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith, virtuous, and also learned?' But when a bhikkhu is endowed with faith, virtuous, and also learned, then he is complete with respect to that factor. (3) "A bhikkhu may be endowed with faith, virtuous, and learned, but he is 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 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 . . .
( 7 ) . . . 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 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'? (8) "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) 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 (viii) he is also 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 w ho possesses these eight qualities is one who inspires confidence in all respects and who is complete in all aspects."
(Beginning with faith, a monk completes all good qualities that fulfill liberation.)
AN 8.72 Dutiyasaddhāsutta: Faith (2)
"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; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith, virtuous, and also learned?' But when a bhikkhu is endowed With faith, virtuous, and also learned, then he is complete with respect to that factor. (3) "A bhikkhu may be endowed with faith, virtuous, and learned, but he is 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 he is not one who contacts with the body and dwells in those peaceful emancipations, transcending forms, that are formless one who contacts with the body and dwells in those peaceful emancipations, transcending form s, that are form less, 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?" (8) "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) one who contacts with the body and dwells in those peaceful emancipations, transcending forms, that are formless; and (viii) he is also one who, with the destruction o f 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 eight qualities is one who inspires confidence in all respects and who is complete in all aspects."
(Beginning with faith, a monk completes all good qualities that fulfill liberation.)
AN 8.73 Paṭhamamaraṇassatisutta: Mindfulness o f Death
On one occasion the Blessed One was dwelling at Nadika in the brick hall. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. But do you , bhikkhus, develop mindfulness of death?" (1) When this was said, one bhikkhu said to the Blessed One: "Bhante, I develop mindfulness of death." "But how , bhikkhu , do you develop mindfulness of death ?" "Here, Bhante, I think thus: 'May I live just a night and a day so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this way that I develop mindfulness of death ."
(2) Another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death ?" "Here, Bhante, I think: 'May I live just a day so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this way that I develop mindfulness of death ."
(3) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu , do you develop mindfulness of death ?" "Here, Bhante, I think: 'May I live just half a day so that I may attend to the Blessed One's teaching. I could then accomplish much. It is in this way that I develop mindfulness of death." (4) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness Of death." "But how, bhikkhu, do you develop mindfulness of death?" "Here, Bhante, I think: 'May I live just the time it takes to eat a single alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much!' It is in this way that I develop mindfulness of death."
(5) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death?" "Here, Bhante, I think: 'May I live just the time it takes to eat half an alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much!' It is in this way that I develop mindfulness of death." (6) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death?" "Here, Bhante, I think: 'May I live just the time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One's teaching. I could then accomplish much!' It is in this way that I develop mindfulness of death." (7) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how, bhikkhu, do you develop mindfulness of death?" "Here, Bhante, I think: 'May I live just the time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One's teaching. I could then accomplish much!' It is in this way that I develop mindfulness of death." (8) Still another bhikkhu said to the Blessed One: "I too, Bhante, develop mindfulness of death." "But how , bhikkhu, do you develop mindfulness of death?" "Here, Bhante, I think: 'May I live just the time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One's teaching. I could then accomplish much !' It is in this way that I develop mindfulness of death."
When this was said , the Blessed One said to those bhikkhus: "Bhikkhus, the bhikkhu who develops mindfulness of death thus: 'May I live just a night and a day so that I may attend to the Blessed One's teaching. I could then accomplish much!'; and (2) the one who develops mindfulness of death thus: 'May I live just a day so that I may attend to the Blessed One's teaching. I could then accomplish much!'; and (3) the one who develops mindfulness of death thus: 'May I live just half a day so that I may attend to the Blessed One's teaching. I could then accomplish much !'; and (4) the one who develops mindfulness of death thus: 'May I live just the length of time it takes to eat a single alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much!'; and (5) the one who develops mindfulness of death thus: 'May I live just the length of time it takes to eat half an alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much !'; and (6) the one who develops mindfulness of death thus: 'May I live just the length of time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One's teaching. I could then accomplish much!': these are called bhikkhus who dwell heedlessly. They develop mindfulness of death sluggishly for the destruction of the taints. "
"But the bhikkhu who develops mindfulness of death thus: 'May I live just the length of time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One's teaching. I could then accomplish much!'; and (8) the one who develops mindfulness of death thus: 'May I live just the length of time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One's teaching. I could then accomplish much!': these are called bhikkhus who dwell heedfully. They develop mindfulness of death keenly for the destruction of the taints. "
Therefore, bhikkhus, you should train yourselves thus: 'We will dwell heedfully. We will develop mindfulness of death keenly for the destruction of the taints.' Thus should you train yourselves."
(Various monks practice mindfulness of death, but do so inadequately. The Buddha explains how to do so with proper urgency,)
AN 8.74 Dutiyamaraṇassatisutta: Mindfulness of Death (2)
On one occasion the Blessed One was dwelling at Nadika in the brick hall. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied. The Blessed One said this: "Bhikkhus, mindfulness of death, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. And how is this so? "
"Here , bhikkhus, when day has receded and night has approached, a bhikkhu reflects thus: 'I could die on account of many causes. (1) A snake might bite me, or a scorpion or Centipede might sting me, and I might thereby die; that would be an obstacle for me. (2) I might stumble and fall down, or (3) my food might disagree with me, or (4) my bile might become agitated, or (5) my phlegm might become agitated, or (6) sharp winds in me might become agitated, or (7) people might attack me, or (8) wild spirits might attack me, and I might die; that would be an obstacle for me."
"This bhikkhu should reflect thus: 'Do I have any bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight?' If, upon review, the bhikkhu knows: 'I have bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight, then he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. "
"But if, upon review, the bhikkhu knows: 'I do not have any bad unwholesome qualities that have not been abandoned, which might become an obstacle for me if I were to die tonight, then he should dwell in that same rapture and joy, training day and night in wholesome qualities."
"But when night has receded and day has approached, a bhikkhu reflects thus: 'I could die on account of many causes. A snake might bite me . . . or wild spirits might attack me, and I might die; that would be an obstacle for me.' "This bhikkhu should reflect thus: 'Do I have any bad unwholesome qualities that have not been abandoned which might become an obstacle for me if I were to die this day?' If, upon review, the bhikkhu knows: 'I have bad unwholesome qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day,' then he should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness; and clear comprehension to abandon those bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those bad unwholesome qualities. "
"But if, upon review , the bhikkhu knows: 'I do not have any bad unwholesome qualities that I have not yet abandoned, which might become an obstacle for me if I were to die this day, then he should dwell in that same rapture and joy, training day and night in wholesome qualities. „ "It is, bhikkhus, when mindfulness of death is developed and cultivated in this way that it is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation."
(A monk should reflect each night on the dangers that lie around them, and practice mindfulness of death with urgency to give up the unwholesome.)
AN 8.75 Paṭhamasampadāsutta: Accomplishments (1)
"Bhikkhus, there are these eight accomplishments. What eight? Accomplishment in initiative, accomplishment in protection, good friendship, balanced living, accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom . These-are the eight accomplishments." [Four verses are attached , identical with those of 8:54]
(Eight accomplishments, both worldly and spiritual.)
AN 8.76 Dutiyasampadāsutta: Accomplishments (2)
"Bhikkhus, there are these eight accomplishments. What eight? Accomplishment in initiative, accomplishment in protection, good friendship, balanced living, accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom . (1) "And what is accomplishment in initiative? Here, whatever may be the means by which a clansman earns his living— whether by farming, trade, raising cattle, archery, government service, or by some other craft — he is skillful and diligent; he possesses sound judgment about it in order to carry out and arrange it properly. This is called accomplishment in initiative. . (2) "And what is accomplishment in protection? Here, a clansman sets up protection and guard over the wealth he has acquired by initiative and energy, amassed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, thinking: 'How can I prevent kings and thieves from taking it, fire from burning it, floods from sweeping it off and displeasing heirs from taking it?' This is called accomplishment in protection. "
(3) "And what is good friendship? Here, in whatever village or town a clansman lives, he associates with householders or their sons— whether young but of mature virtue, or old and of mature virtue— who are accomplished in faith, virtuous behavior, generosity, and wisdom ; he converses with them and engages in discussions with them . Insofar as they are accomplished in faith, he emulates them with respect to their accomplishment in faith; insofar as they are accomplished in virtuous behavior, he emulates them with respect to their accomplishment in virtuous behavior; insofar as they are accomplished in generosity, he emulates them with respect to their accomplishment in generosity; insofar as they are accomplished in wisdom , he emulates them with respect to their accomplishment in wisdom . This is called good friendship."
(4) "And what is balanced living? Here, a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures rather than the reverse. Just as an appraiser or his apprentice, holding up a scale, knows: 'By so much it has dipped down, by so much it has gone up. so a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'In this way my income will exceed my expenditures rather than the reverse.'
"If this clansman has a small income but lives luxuriously, others would say of him: 'This clansman eats his wealth just like an eater of figs. But if he has a large income but lives sparingly, others would say of him: 'This clansman may even starve himself. But it is called balanced living when a clansman knows his income and expenditures and leads a balanced life, neither too extravagant nor too frugal, [aware]: 'Thus my income will exceed my expenditures rather than the reverse." (5) "And what is accomplishment in faith? Here, a clansman is endowed with faith. He places faith in the enlightenment of the Tathagata thus: The Blessed One is an arahant. . . teacher of devas and humans, the Enlightened One, the Blessed One.' This is called accomplishment in faith."
(6) "And what is accomplishment in virtuous behavior? Here, a clansman abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior. (7) ''And what is accomplishment in generosity ? Here, a clansman dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity. "
(8) ''And what is accomplishment in wisdom ? Here, a clansman 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. This is called accomplishment in wisdom . '
'These, bhikkhus, are the eight accomplishments." [The four verses are identical with those in 8:54.]
(Eight accomplishments, both worldly and spiritual, in detail.)
AN 8.77 Icchāsutta: Desire
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend ," those bhikkhus replied. The Venerable Sariputta said this: "Friends, there are these eight kinds of persons found existing in the world. What eight?"...[What follows is identical with 8:61, but spoken by Sariputta.] . . . "These are the eight kinds of persons found existing in the world ."
(Sāriputta describes eight cases where a monk has a desire for material things. Sometimes they fall under the sway of that desire, but sometimes they rise above it.)
AN 8.78 Alaṁsutta: Able
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!"... (1) "Friends, possessing six qualities, a bhikkhu is able [to benefit] both himself and others. What six ?. . . [What follows is identical with 8:62, but spoken by Sariputta.]. . ."Possessing these two qualities, a bhikkhu is able [to benefit] others but not himself."
(Eight sets of qualities pertain to benefiting oneself and others, explained by Sāriputta)
AN 8.79 Parihānasutta: Decline
"Bhikkhus, these eight qualities lead to the decline of a bhikkhu who is a trainee. What eight? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, lack of moderation in eating, delight in bonding, and delight in proliferation. These eight qualities lead to the decline of a bhikkhu who is a trainee. "
"Bhikkhus, these eight qualities lead to the non-decline of a bhikkhu who is a trainee. What eight? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense faculties, moderation in eating, not taking delight in bonding, and not taking delight in proliferation. These eight qualities lead to the non-decline of a bhikkhu who is a trainee."
(Eight conditions for the decline or success of a trainee monk.)
AN 8.80 Kusītārambhavatthusutta: Grounds for Laziness and Arousing Energy
"Bhikkhus, there are these eight grounds for laziness. What eight? (1) "Here, a bhikkhu has to do some work. It occurs to him: 'I have some work to do. While I'm working, my body will become tired. Let me lie down.' He lies down. He does not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the first ground for laziness. (2) "Again , a bhikkhu has done some work. It occurs to him: 'I've done some work. Because of the work, my body has become tired. Let me lie down. He lies down. He does not arouse energy . . . for the realization of the as-yet-unrealized. This is the second ground for laziness." (3) "Again , a bhikkhu has to make a trip. It occurs to him: "I have to make a trip. While traveling, my body will become tired. Let me lie down. He lies down. He does not arouse energy . .. for the realization of the as-yet-unrealized . This is the third ground for laziness. "
(4) "Again , a bhikkhu has made a trip. It occurs to him: 'I've made a trip. While traveling, my body has become tired. Let me lie down.' He lies down. He does not arouse energy . . . for the realization of the as-yet-unrealized. This is the fourth ground for laziness. (5) "Again , a bhikkhu has walked for alms in a village or town but has not gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in the village or town but didn't get as much food as I need, whether coarse or excellent. My body has become tired and unwieldy. Let me lie down / He lies down. He does not arouse energy . . . for the realization of the as-yet-unrealized. This is the fifth ground for laziness. (6) "Again , a bhikkhu has walked for alms in a village or town and has gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in the village or town and gotten as much food as I need, whether coarse or excellent. My body has become as heavy and unwieldy as a heap of wet beans. Let me lie down . He lies down. He does not arouse energy . . . for the realization of the as-yet-unrealized. This is the sixth ground for laziness. "
(7) "Again , a bhikkhu is a little ill. It occurs to him : 'I'm a little ill. I need to lie down. Let me lie down. He lies down . He does not arouse energy . . . for the realization of the as-yet-unrealized. This is the seventh ground for laziness. (8) "Again , a bhikkhu has recovered from illness. Soon after recovering, it occurs to him: 'I've recovered from illness; I've just recovered from illness. My body is still weak and unwieldy. Let me lie down. He lies down. He does not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved , for the realization of the as-yet-unrealized. This is the eighth ground for laziness. "
"These are the eight grounds for laziness. "
" Bhikkhus, there are these eight grounds for arousing energy. What eight? (1) "Here, a bhikkhu has some work to do. It occurs to him: 'I have to do some work. While working, it won't be easy for me to attend to the teaching of the Buddhas. Let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.' He arouses energy for the attainment of the as-yet-unattained, for the achievement of the as-yet unachieved, for the realization of the as-yet-unrealized. This is the first ground for arousing energy, . (2) "Again, a bhikkhu has done some work. It occurs to him: 'I've done some work. While working, it wasn't possible for me to attend to the teaching of the Buddhas. Let me arouse energy... This is the second ground for arousing energy." (3) "Again, a bhikkhu has to make a trip, it occurs to him: 'I have to make a trip. While traveling, it won't be easy for me to attend to the teaching of the Buddhas. Let me in advance arouse energy ' This is the third ground for arousing energy. (4) "Again, a bhikkhu has made a trip. It occurs to him: 'I've made a trip. While traveling, it wasn't possible for me to attend to the teaching of the Buddhas. Let me arouse energy ' This is the fourth ground for arousing energy. "
(5) "Again, a bhikkhu has walked for alms in a village or town but has not gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in a village or town but didn't get as much food as I need, whether coarse or excellent. My body is light and wieldy. Let me arouse energy ' This is the fifth ground for arousing energy." (6) "Again , a bhikkhu has walked for alms in a village or town and has gotten as much food as he needs, whether coarse or excellent. It occurs to him: 'I've walked for alms in the village or town and gotten as much food as I need, whether coarse or excellent. My body is strong and wieldy. Let me arouse energy . This is the sixth ground for arousing energy. " (7) "Again, a bhikkhu is a little ill. It occurs to him: 'I'm a little ill. It's possible that my illness will grow worse. Let me in advance arouse energy ' This is the seventh ground for arousing energy. (8) "Again, a bhikkhu has recovered from illness. Soon after recovering, it occurs to him : 'I've recovered from illness, just recovered from illness. It is possible that my illness will return. Let me in advance arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. He arouses energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved , for the realization of the as-yet-unrealized. This is the eighth ground for arousing energy. "
"These are the eight grounds for arousing energy."
(Eight grounds for laziness, and the corresponding eight grounds for energy.)
IV. Mindfulness AN 8.81 Satisampajaññasutta: Mindfulness
"Bhikkhus, (1) when there is no mindfulness and clear comprehension, for one deficient in mindfulness and clear, comprehension, (2) the sense of moral shame and moral dread, lack their proximate cause. When there is no sense of moral shame and moral dread , for one deficient in a sense of moral shame and moral dread , (3) restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (4) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (5) right concentration lacks its proximate cause. When there is no right concentration , for one deficient in right concentration, (6) 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, (7) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (8) 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, when there is no mindfulness and clear comprehension, for one deficient in mindfulness and clear comprehension, the sense of moral shame and moral dread lack their proximate cause. When there is no sense of moral shame and moral dread . . . the knowledge and vision of liberation lacks its proximate cause."
"Bhikkhus, (1) when there is mindfulness and clear comprehension, for one possessing mindfulness and clear comprehension, (2) the sense of moral shame and moral dread possess their proximate cause. When there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, (3) restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties, for one who exercises restraint over the sense faculties, (4) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (5) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (6) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision Of things as they really are, (7) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (8) 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, when there is mindfulness and clear comprehension, for one possessing mindfulness and clear comprehension , the sense of moral shame and moral dread possess their proximate cause. When there is a sense of moral shame and moral dread . . . the knowledge and vision of liberation possesses its proximate cause."
(Mindfulness and situational awareness are a foundation for developing higher spiritual qualities leading to liberation.)
AN 8.82 Puṇṇiyasutta: Punniya
Then the Venerable Punniya approached the Blessed One, paid homage to him , sat down to one side, and said to him : "Bhante, why is it that at times the Tathagata is disposed to teach the Dhamma and at times is not disposed to teach ?"
(1) "When , Punniya, a bhikkhu is endowed with faith but does not approach him , the Tathagata is not disposed to teach the Dhamma. (2) But when a bhikkhu is endowed with faith and approaches him , the Tathagata is disposed to teach, (3) "When a bhikkhu is endowed with faith and approaches him, but he does not attend on him . . . (4) When he attends on him but does not ask questions . . . (5) When he asks questions but does not listen to the Dhamma with eager ears .. (6) When he listens to the Dhamma with eager ears, but having heard it, does not retain it in mind ... (7) When, having heard it, he retains it in mind but does not examine the meaning of the teachings that have been retained in mind ... (8) When he examines the meaning of the teachings that have been retained in mind but does not understand the meaning and the Dhamma and then practice in accordance with the Dhamma, the Tathagata is not disposed to teach the Dhamma. "
"But, Punniya, (1) when a bhikkhu is endowed with faith, (2) approaches [the Tathagata], (3) attends [on the Tathagata], (4) asks questions, and (5) listens to the Dhamma with eager ears; and (6) having heard the Dhamma, he retains it in mind, (7) examines the meaning of the teachings he has retained in mind, and (8) understands the meaning and the Dhamma and then practices in accordance with the Dhamma, the Tathagata is disposed to teach the Dhamma. When, Punniya, one possesses these eight qualities, the Tathagata is entirely disposed to teach the Dhamma."
(Venerable Puṇṇiya asks the Buddha why he sometimes feels like teaching and other times doesn’t.)
AN 8.83 Mūlakasutta: Rooted "Bhikkhus, wanderers of other sects may ask you: (1) In what, friends, are all things rooted? (2) Through what do they come into being? (3) From what do they originate? (4) Upon what do they converge? (5) By what are they headed? (6) What exercises authority over them ? (7) What is their supervisor? (8) What is their core?' If you are asked thus, how would you answer them ?"
"Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind."
"Then listen, bhikkhus, and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "Bhikkhus, if wanderers of other sects should ask you: What, friends, are all things rooted in ?.. ... What is their essence?' you should answer them as follows. "'Friends, (1) all things are rooted in desire. (2) They come into being through attention. (3) They originate from contact. (4) They converge upon feeling. (5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core. 'If you are asked these questions, it is in such a way that you should answer those wanderers of other sects."
(The root of all things, and other factors that apply to all things.)
AN 8.84 Corasutta: A Thief
"Bhikkhus, possessing eight factors, a master thief quickly gets into trouble and does not last long. What eight? (1) He attacks one who does not attack him. (2) He steals without leaving anything behind. (3) He kills a woman .(4) He rapes a young girl. (5) He robs a monk. (6) He robs the royal treasury. (7) He does his work in his neighborhood. And (8) he is not skilled in hiding [his plunder]. Possessing these eight factors, a master thief quickly gets into trouble and does not last long, "
"Bhikkhus, possessing eight factors, a master thief does not quickly get into trouble and lasts long. What eight? (1) He does not attack one who does not attack him. (2) He does not steal without leaving anything behind. (3) He does not kill a woman. (4) He does not rape a young girl. (5) He does not rob a monk. (6) He does not rob the royal treasury. (7) He does not do his work in his neighborhood. And (8) he is skilled in hiding [his plunder]. Possessing these eight factors, a master thief does not quickly get into trouble and lasts long."
(The Buddha teaches how to be a success as a master thief. Unusually, this discourse has no “spiritual” counterpart, so it sounds like the Buddha just giving a lesson in thievery!)
AN 8.85 Samaṇasutta: Designations
"Bhikkhus, (1) 'Ascetic' is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One. (2) 'Brahmin' is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One. (3) 'Healer'. . . (4) 'Master of knowledge'. . . (5) 'One unstained '. . . (6) 'Stainless one '. . . (7) 'Knower'. . . (8) 'Liberated one' is a designation for the Tathagata, the Arahant, the Perfectly Enlightened One."
That highest state to be attained by an ascetic, by a brahmin who has lived the spiritual life, to be attained by a master of knowledge and a healer— that highest state to be attained by one unstained, by a stainless one who is purified, to be attained by a knower, by one liberated-- [over that] I am triumphant in battle; freed, I free others from bondage. I am a naga, supremely tamed , one beyond training, attained to nibbana.
(Different titles for the Buddha.)
AN 8.86 Yasasutta: Nagita
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Sangha of bhikkhus when he reached the Kosalan brahmin village named Icchanangala. There the Blessed One dwelled in the Icchanangala woodland thicket. The brahmin householders of Icchanangala heard: "It is said that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Icchanangala and is now dwelling in the Icchanangala woodland thicket. Now a good report about that Master Gotama has circulated thus: That Blessed One is an arahant; perfectly enlightened. . . [as in 6:42 ] ... he reveals a spiritual life that is perfectly complete and pure. Now it is good to see such arahants."
Then, when the night had p assed , the brahmin householders of Icchanangala took abundant food of various kinds and went to the Icchanangala woodland thicket. They stood outside the entrance making an uproar and a racket. Now on that, occasion the Venerable Nagita was the Blessed One's attendant. The Blessed One then addressed the Venerable Nagita: "Who is making such an uproar and a racket, Nagita? One would think it was fishermen at a haul of fish."
"Bhante, these are the brahmin householders of Icchanangala who have brought abundant food of various kinds. They are standing outside the entrance, [wishing to offer it] to the Blessed One and the Sangha of bhikkhus."
"Let me never come up on fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble or difficulty, might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise."
"Let the Blessed One now consent, Bhante, let the Fortunate One consent. This is now the time for the Blessed One to consent. Wherever the Blessed One will go now , the brahmin householders of town and countryside will incline in the same direction. Just as, when thick drops of rain are pouring down, the water flows down along the slope, so too, wherever the Blessed One will go now , the brahmin householders of town and country will incline in the same direction. For what reason? Because of the Blessed One's virtuous behavior and wisdom ."
"Let me never come upon fame, Nagita, and may fame never catch up with me. One who does not gain at will, without trouble or difficulty, this bliss of renunciation... might accept that vile pleasure, that slothful pleasure, the pleasure of gain, honor, and praise. "
"Even some deities, Nagita, may not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble Or difficulty. . (1) "When, Nagita, you come together and meet, intent on companionship, it occurs to me: 'Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation, bliss of solitude, bliss of peace, bliss of enlightenment that I gain at will, without trouble or difficulty; for when they come together and meet, they are intent upon companionship. " (2) "I see, Nagita, bhikkhus laughing and playing by poking one another with the fingers. It then occurs to me: 'Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation. . . which I gain at will, without trouble or difficulty; for these venerable ones laugh and play by poking one another with the ringers."
(3) "I see, Nagita, bhikkhus who, having eaten as much as they want until their bellies are full, yield to the pleasure of rest, the pleasure of sloth, the pleasure of sleep. It then occurs to me: 'Surely, these venerable ones do not gain at will, without trouble or difficulty, this bliss of renunciation. . . which I gain at will, without trouble or difficulty. For having eaten as much as they w ant until their bellies are full, they yield to the pleasure of rest, the pleasure of sloth, the pleasure of sleep.' (4) "I see, Nagica, a bhikkhu dwelling on the outskirts of a village sitting in a state of concentration. It then occurs to me: 'Now a monastery attendant or a novice will return to this venerable one and cause him to fail away from that concentration. '
For this reason I am not pleased with this bhikkhu's dwelling on the outskirts of a village. (5) "I see, N agita, a forest-dwelling bhikkhu sitting dozing in the forest. It then occurs to me: 'Now this venerable one will dispel this sleepiness and fatigue and attend only to the perception of forest, [a stale of] oneness. For this reason I am pleased with this bhikkhu's dwelling in the forest. (6) "I see, Nagita, a forest-dwelling bhikkhu sitting in the forest in an unconcentrated state. It then occurs to me: 'Now this venerable one will concentrate his unconcentrated mind or guard his concentrated mind. For this reason I am pleased with this bhikkhu's dwelling in the forest. (7) "I see, Nagita, a forest-dwelling bhikkhu sitting in the forest in a state of concentration. It then occurs to me: 'Now this venerable one will liberate his unliberated mind or guard his liberated mind. For this reason I am pleased with this bhikkhu's dwelling in the forest. " (8) "When, Nagita, I am traveling on a highway and do not see anyone ahead of me or behind me, even it it is just for the purpose of defecating and urinating, on that occasion I am at ease."
(When the householders of Icchānaṅgala make a racket in the monastery, the Buddha asks his attendant Nāgita what is going on. The Buddha speaks strongly of his dislike for material gains, and his love of seclusion.)
AN 8.87 Pattanikujjanasutta: Alms bowl
"Bhikkhus, when a lay follower possesses eight qualities, the Sangha, if it so wishes, may overturn the alms bowl on him . What eight? (1) He tries to prevent bhikkhus from acquiring gains; (2) he tries to bring harm to bhikkhus; (3) he tries to prevent bhikkhus from residing [in a certain place]; (4) he insults and reviles bhikkhus; (5) he divides bhikkhus from each other; (6) he speaks dispraise of the Buddha; (7) he speaks dispraise of the Dhamma; (8) he speaks dispraise of the Sangha. When a lay follower possesses these eight qualities, the Sangha, if it so wishes, may overturn the alms bowl on him. "
"Bhikkhus, when a lay follower possesses eight qualities, the Sangha, if it so wishes, may turn the alms bowl upright on him. What eight? (1) He does not try to prevent bhikkhus from acquiring gains; (2) he does not try to bring harm to bhikkhus; (3) he does not try to prevent bhikkhus from residing [nearby]; (4) he does not insult and revile bhikkhus; (5) he does not divide bhikkhus from each other; (6) he speaks praise of the Buddha; (7) he speaks praise of the Dhamma; (8) he speaks praise of the Sangha. When a lay follower possesses these eight qualities, the Sangha, if it so wishes, may turn the alms bowl upright on him ."
(Eight reasons the Saṅgha may overturn the bowl against a lay follower.)
AN 8.88 Appasādapavedanīyasutta: Lack of Confidence
"Bhikkhus, when a bhikkhu possesses eight qualities, lay followers, if they wish, may proclaim their lack of confidence in him. What eight? (1) He tries to prevent laypeople from acquiring gains; (2) he tries to bring harm to laypeople; (3) he insults and reviles laypeople; (4) he divides laypeople from each other; (5) he speaks, dispraise of the Buddha; (6) he speaks dispraise of the Dhamma; (7) he speaks dispraise of the Sangha; (8) they see him at an improper resort. When a bhikkhu possesses these eight qualities, lay followers, if they wish, may proclaim their lack of confidence in him. "
"Bhikkhus, when a bhikkhu possesses eight qualities, lay followers, if they wish, may proclaim their confidence in him; What eight? (1) He does not try to prevent laypeople from acquiring gains; (2) he does not try to bring harm to laypeople; (3) he does not insult and revile laypeople; (4) he does not divide laypeople from each other; (5) he speaks praise of the Buddha; (6) he speaks praise of the Dhamma; (7) he speaks praise of the Sangha; (8) they see him at a [proper] resort. When a bhikkhu possesses these eight qualities, lay followers, if they wish, may proclaim their confidence in him."
(Eight reasons the lay followers may declare no confidence or confidence regarding a monk.)
AN 8.89 Paṭisāraṇīyasutta: Reconciliation
"Bhikkhus, when a bhikkhu possesses eight qualities, the Sangha, if it wishes, may enjoin an act of reconciliation on him. What eight? (1) He tries to prevent laypeople from acquiring gains; (2) he tries to bring harm to laypeople; (3) he insults and reviles laypeople; (4) he divides laypeople from each other; (5) he speaks dispraise of the Buddha; (6) he speaks dispraise of the Dhamma; (7) he speaks dispraise of the Sangha; (8) he does not fulfill a legitimate promise to laypeople. When a bhikkhu possesses these eight qualities, the Sangha, if it wishes, may enjoin an act of reconciliation on him. "
"Bhikkhus, when a bhikkhu possesses eight qualities, the Sangha, if it wishes, may revoke an act of reconciliation [previously imposed on him]. What eight? (1) He does not try to prevent laypeople from acquiring gains; (2) he does not try to bring harm to laypeople; (3) he does not insult and revile laypeople; (4) he does not divide laypeople from each other; (5) he speaks praise of the Buddha; (6) he speaks praise of the Dhamma; (7) he speaks praise of the Sangha; (8) he fulfills. a legitimate promise to laypeople. When a bhikkhu possesses these eight qualities, the Sangha, if it wishes, may revoke an act of reconciliation [previously imposed on him ]."
(Eight reasons the lay followers may enjoin an act of reconciliation on a monk, or relax said act.)
AN 8.90 Sammāvattanasutta: Behavior
"Bhikkhus, a bhikkhu charged with aggravated misconduct should behave rightly with respect to eight principles. (1) He should not give full ordination; (2) he should not give dependence; (3) he should not have a novice attend upon him ; (4) he should not accept an agreement to serve as an exhorter of bhikkhunis; (5) even if he is agreed upon , he should not exhort bhikkhunis; (6) he should not accept any agreement [to serve as an officer] in the Sangha; (7) he should not be placed in any chief position; (8) he should not give rehabilitation [in a case] with that root. A bhikkhu charged with aggravated misconduct should behave rightly with respect to these eight principles."
(Eight things a monk charged with aggravated misconduct must observe.)
V Similarity
AN 8.91-117 Sāmaññavagga
Then the female lay follower Bojjha .. . Sirima . . . Paduma .. . Sutana ... Manuja ... Uttara ... Mutta ... Khema ... Soma... Ruci ... Princess Cundi... the female lay follower Bimbi. . . Princess Sumana ... Queen Mallika... the female lay follow er Tissa ... Sona the mother of Tissa ... the mother of Sona ... Kana ... the mother of Kana .. .U ttara Nandamata1.. Visakha Migaramata ... the female lay follower Khujjuttara... the female lay follower Samavati... Suppavasa the Koliyan daughter ... the female lay follower Suppiya ... the housewife Nakulamata ...
VI. Lust and so Forth Repetition Series
AN 8.118
"Bhikkhus, for direct knowledge of lust, eight things are to be developed . What eight? Right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. For direct knowledge of lust, these eight things are to be developed."
AN 8.119
"Bhikkhus, for direct knowledge of lust, eight things are to be developed. What eight? (1) One percipient of forms internally sees forms externally, limited, beautiful or ugly. Having overcome them , he is percipient thus: 'I know , I see . (2) One percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them , he is percipient thus: 'I know , I see.' (3) One not percipient of forms internally sees form s externally, limited, beautiful or ugly. Having overcome them , he is percipient thus: 'I know, I see.' (4) One not percipient of forms internally sees forms externally, measureless, beautiful or ugly. Having overcome them, he is percipient thus: 'I know , I see .' (5) One not percipient of forms internally sees forms externally, blue ones, blue in color, with a blue hue, with a blue tint. . . (6) . . . yellow ones, yellow in color, with a yellow hue, with a yellow tint.. - (7). ...red ones, red in color, with a red hue, with a red tint .:. (8) . . . white ones, white in color, with a white hue, with a white tint. Having overcome them , he is percipient thus: 'I know , I see.' For direct knowledge of lust, these eight things are to be developed."
AN 8.120
"Bhikkhus, for direct knowledge of lust, eight things are to be developed . What eight? (1) One possessing form sees forms. (2) One not percipient of form internally sees forms externally. (3) One is focused only on 'beautiful.' (4) With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is in finite,' one enters and dwells in the base of the infinity of space. (5) By completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' one enters and dwells in the base of the infinity of consciousness. (6) By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' one enters and dwells in the base of nothingness. (7) By completely surmounting the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. (8) By completely surmounting the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. For direct knowledge of lust, these eight things are to be developed."
AN 8.121 -147
"Bhikkhus, for full understanding of lust. . . for the utter destruction .. . for the abandoning. . . for the destruction . . . for the vanishing .. .for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of lust. . . these eight things are to be developed."
AN 8.148-627
"Bhikkhus, for direct knowledge: for full understanding. . . for the utter destruction. .. for the abandoning.... for the destruction . , . for the vanishing.. . for the fading away . . . for the cessation ; . . for the giving up ,.. for the relinquishment of hatred ... of delusion . . . of anger. . . of hostility. . . of denigration . . . of insolence . . . of envy . . . of miserliness . . . of deceitfulness . . . of craftiness . . . of obstinacy . . . of vehemence . . . of conceit. . . of arrogance.. . of intoxication. . . of heedlessness ... these eight things are to be developed."
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)