I. One's own mind
​
AN 10.51 Sacittasutta: One's Own Mind

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!"
"Venerable sir!" those bhikkhus replied.

The Blessed One said this: "Bhikkhus, a bhikkhu who is not skilled in the ways of others' minds [should train]: "I will be skilled in the ways of my own mind. It is in this way that you should train yourselves. "And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man— young, youthful, and fond of ornaments— would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; and their wish fulfilled, they will think, 'How fortunate that I'm clean! '

"So too, self-examination is very helpful for a bhikkhu [to grow ] in wholesome qualities. "[One should ask oneself:] (1) 'Am I often given to longing or without longing? (2 ) Am I often given to ill will or without ill will? (3) Am I often overcome by dullness and drowsiness or free from dullness and drowsiness? (4) Am I often restless or calm? (5) Am I often plagued by doubt or free from doubt? (6 ) Am I often angry or without anger? (7) Is my mind often defiled or undefiled? (8 ) Is my body often agitated or unagitated? (9) Am I often lazy or energetic? (10) Am I often unconcentrated or concentrated ? ' "If, by such self-examination!, a bhikkhu knows: 'I am often given to longing, given to ill will, overcome by dullness and drowsiness, restless, plagued by doubt, angry, defiled in mind, agitated in body, lazy, and unconcentrated, he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear com prehension to abandon those same bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so too that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. "

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

​(The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.)
​
AN 10.52 Sāriputtasutta: Sariputta

There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!"
"Friend!" those bhikkhus replied.
The Venerable Sariputta said this: [Identical with 10:51, but spoken by Sariputta.]

(Sāriputta teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.)
​
AN10. 53 Ṭhitisutta: Standstill

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

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

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

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

(The Buddha doesn’t praise stagnation in wholesome qualities, let alone decline.)
​
AN 10.54 Samathasutta: Serenity

"Bhikkhus, a bhikkhu who is not skilled in the ways of others minds [should train]: 'I will be skilled in the ways of my own mind. It is in this way that you should train yourselves. "And how is a bhikkhu skilled in the ways of his own. mind? It is just as if a woman or a man— young, youthful, and fond of ornaments— would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear Water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it, and their wish fulfilled, they will think, 'How fortunate for me that I'm clean!' "

"So too, bhikkhus, self-examination is very helpful for a bhikkhu [to grow] in wholesome qualities: "Do I gain internal serenity of mind or not? Do I gain the higher wisdom of insight into phenomena or not?' (1) "If, by such self-examination, a bhikkhu knows: 'I gain internal serenity of mind but not the higher wisdom of insight into phenomena, he should base himself on internal serenity of mind and make an effort (to gain the higher wisdom of insight into phenomena. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena. (2) "But if, by such self-examination, he knows: 'I gain the higher wisdom of insight into phenomena but not internal serenity of mind, he should base him self on the higher wisdom of insight into phenomena and make an effort to gain internal serenity of mind. Then, some time later, he gains both the​ higher wisdom of insight into phenomena and internal serenity of mind. (3) "But if, by such self-examination, he knows: 'I gain neither internal serenity of mind nor the higher wisdom of insight into phenomena, he should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Just as one whose Clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena. "

(4) "But if, by such self-examination, he knows: 'I gain both internal serenity of mind and the higher wisdom of insight into phenomena, he should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints. "Robes, I say, are twofold: to be used and those not to be used. Alms food too, I say, is twofold : that to be used and that not to be used. Lodgings too; I say , are twofold: those to be used and those not to be used. Villages or towns too, I say, are twofold: those to be resorted to and those not to be resorted to. Countries or regions too, I say, are twofold: those to be resorted to and those not to be resorted to. Persons too, I say, are twofold: those to be associated with and those not to be associated with." (5) "When it was said: 'Robes, I say, are twofold: those to be used and those not to be used , for what reason was this said? If one knows of a robe: 'When I use this robe, unwholesome qualities increase in me and wholesome qualities decline, one should not use such a robe. But if one knows of a robe: 'When I use this robe, unwholesome qualities decline in me and wholesome qualities increase, one should use such a robe. When it was said: 'Robes, I say, are twofold : to be used and not to be used, it is because of this that this was said. "

​(6 ) "When it was said: 'Alms food too, I say, is twofold: that to be used and that not to be used, for what reason was this said? If one knows of some alms food: 'When I use this alms food, unwholesome qualities increase in me and wholesome qualities decline, one should not use such alms food. But if one knows of some alms food: 'When I use this alms food, unwholesome qualities decline in me and wholesome qualities increase, one should use such alms food. When it was said: 'Alms food too, I say, is twofold: that to be used and that not to be used, it is because of this that this was said. (7) "When it was said: 'Lodgings too, I say, are twofold: those to be used and those not to be used, for what reason was this said? If one knows of a lodging: 'When I use this lodging, unwholesome qualities increase in me and wholesome qualities decline, one should not use such a lodging. But if one knows of a lodging: 'When I use this lodging, unwholesome qualities decline; in me and wholesome qualities increase, one should use such a lodging. When it was said: 'Lodgings too, I say, are twofold: those to be used and those not to be used, it is because of this that this was said. "

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

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

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

(The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection. Includes a teaching on various things that should or should not be cultivated.)

AN 10.55 Parihānasutta: Decline

Therethe Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!"
"Friend !" those bhikkhus replied. The Venerable Sariputta said this: "Friends, it is said: 'A person subject to decline, a person subject to decline. In what way has the Blessed One said that a person is subject to decline, and in what way that a person is not subject to decline?"

"We would come from far away , friend, to learn the meaning of this statement from the Venerable Sariputta. It would be good if he would clear up the meaning of this statement. Having heard it from him , the bhikkhus will retain it in mind."
"Well then, friends, listen and attend closely. I will speak."
"Yes, friend," those bhikkhus replied.

The Venerable Sariputta said this: "In what way, friends, has the Blessed One said that a person is subject to decline? Here, a bhikkhu does not get to hear a teaching he has not heard before, forgets those teachings he has already heard, does not bring to mind those teachings with which he is already familiar, and does not understand what he has not understood. It is in this way that the Blessed One has said a person is subject to decline."

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

"Friends, a bhikkhu who is not skilled in the ways of others' minds [should train]: 'I will be skilled in the ways of my own mind. It is in this way that you should train yourselves. "And how , friends, is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man— young, youthful, and fond of ornaments— would look at her or his own facial reflection in a clean and bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they w ill.be glad about it; and their wish fulfilled, they will think, 'How fortunate for me that I'm clean!' So too, self-examination is very helpful for a bhikkhu [to grow ] in wholesome qualities. "[One should ask oneself:] (1) 'Am I often without longing? Does this quality exist in me or not? (2) Am I often without ill will? Does this quality exist in me or not? (3) Am I often free from dullness and drowsiness? Does this quality exist in me or not? (4) Am I often calm ? Does this quality exist in me or not? (5) Am I often free from doubt? Does this quality exist in me or not? (6 ) Am I often without anger? Does this quality exist in me or not? (7) Is my mind often undefiled? Does this quality exist in me or not? (8 ) Do I gain internal joy of the Dhamma? Does this quality exist in me or not? (9) Do I gain internal serenity of mind? Does this quality exist in me or not? (10) Do I gain the higher wisdom of insight into phenomena? Does this quality exist in me or not?' "

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

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

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

(Sāriputta explains what the Buddha meant by a monk who is in decline.)

AN 10.56 Paṭhamasaññāsutta: Perceptions (1)

"Bhikkhus, these ten perceptions, when developed and cultivated , are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What ten? (i) The perception of unattractiveness (2) the perception of death , (3) the perception of the repulsiveness of food, (4) the perception of non-delight in the entire world, (5) the perception of impermanence, (6 ) the perception of suffering in the impermanent, (7) the perception of non-self in what is suffering, (8 ) the perception of abandoning, (9) the perception of dispassion, and (10) the perception of cessation. These ten perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation ."

(Ten meditative perceptions that lead to the deathless.)

AN 10.57 Dutiyasaññāsutta: Perceptions (2)

"Bhikkhus, these ten perceptions, when developed and cultivated , are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What ten? ( 1 ) The perception of impermanence, (2 ) the perception of non-self, (3) the perception of death, (4) the perception of the repulsiveness of food, (5) the perception of non-delight in the​ entire world, (6 ) the perception of a skeleton, (7) the perception of a worm-infested corpse, (8 ) the perception of a livid corpse, (9) the perception of a fissured corpse, and (10) the perception of a bloated corpse.

These ten perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation."

(Ten meditative perceptions that lead to the deathless.)

AN 10.58 Mūlakasutta: Roots

"Bhikkhus, wanderers of other sects may ask you: (1) 'In what, friends, are all things rooted? (2) Through w hat do they come into being? (3) From what do they originate? (4) Upon what do they converge? (5) By what are they headed? (6 ) What exercises authority over them? (7) What is their supervisor? (8 ) What is their core? (9) In what do they culminate? (10) What is their consummation? If you are asked thus, how would you answer them? "

"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 consummation?' 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. (9) They culminate in the deathless. (10) Their consummation is nibbana."

"If you are asked thus, bhikkhus, it is in such a way that you should answer those wanderers Of other sects."

​(The root of all things, and similar principles.)

AN 10.59 Pabbajjāsutta: Going Forth

"Therefore, bhikkhus, you should train yourselves thus: 'Our minds will be strengthened in accordance with [the spirit of] our going forth; and arisen bad unwholesome qualities will not obsess our minds. (1) Our minds will be strengthened in the perception of impermanence. (2) Our minds will be strengthened in the perception of non-self. (3) Our minds will be strengthened in the perception of unattractiveness. (4) Our minds will be strengthened in the perception of danger. (5) We will know the even and uneven ways of the world, and our minds will be strengthened in this perception. (6 ) We will know the coming into being and extermination of the world, and our minds will be strengthened in this perception. (7) We will know the origination and passing away of the world , and our minds will be strengthened in this perception. (8 ) Our minds will be strengthened in the perception of abandoning. (9) Our minds will be strengthened in the perception of dispassion. (10) Our minds will be strengthened in the perception of cessation. It is in such a way that you should you train yourselves. "

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

(Ten reflections that strengthen the mind of a renunciate.)

​AN 10.60 Girimānandasutta: Girimananda

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Girimananda was sick, afflicted, and gravely ill. Then the Venerable A nanda approached the Blessed One, paid homage to him , sat down to one side, and said to him : "Bhante, the Venerable Girimananda is sick, afflicted, and gravely ill. It would be good if the Blessed One would visit him out of compassion ."

"If, Ananda, you visit the bhikkhu Girimananda and speak to him about ten perceptions, if is possible that on hearing about them his affliction will immediately subside. What are the ten?  " ( 1 ) The perception of impermanence, (2 ) the perception of non-self, (3) the perception of unattractiveness, (4) the perception of danger, (5) the perception of abandoning, (6 ) the perception of dispassion, (7) the perception of cessation, (8 ) the perception of non-delight in the entire world, (9) the perception of impermanence in all conditioned phenomena, and ( 10 ) mindfulness of breathing. "

(1 ) "And what, Ananda, is the perception of impermanence? Here, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: 'Form is impermanent, feeling is impermanent, perception is impermanent, volitional activities are impermanent, consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates subject to clinging. This is called the perception of impermanence. (2 ) "And what, A nanda, is the perception of non-self? H ere, having gone to the forest, to the foot of a tree, or to an empty hut, a bhikkhu reflects thus: 'The eye is non-self, forms are non-self; the ear is non-self, sounds are non-self; the nose is non-self, odors are non-self; the tongue is non-self, tastes are non-self; the body is non-self, tactile objects are non-self; the mind is non-self, mental phenomena are non-self. Thus he dwells contemplating non-self in these six internal and external sense bases. This is called the perception of non-self. "

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

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

(5 ) "And what, Ananda, is the perception of abandoning? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will... an arisen thought of harming . . . bad unwholesome states whenever they arise; he abandons them , dispels them , terminates them, and obliterates them. This is called the perception of abandoning. (6 ) "And what, Ananda, is the perception of dispassion? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, nibbana. This is called the perception of dispassion."

(7) "And what, Ananda, is the perception of cessation? Here, having gone to the forest, to the root of a tree, or to an empty hut, a bhikkhu reflects thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving cessation, nibbana. This is called the perception of cessation. " (8 ) "And what, Ananda, is the perception of non-delight in the entire world? Here, a bhikkhu refrains from any engagement and clinging, mental stand points, adherences, and underlying tendencies in regard to the world , abandoning them without clinging to them . This is called the perception of non-delight in the entire world. (9) "And what, Ananda, is the perception of impermanence in all conditioned phenomena? Here, a bhikkhu is repelled, humiliated, and disgusted by all conditioned phenomena. This is called the perception of impermanence in all conditioned phenomena."

​(10) "And what Ananda, is mindfulness of breathing? Here, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and established mindfulness in front of him, just mindful he breathes in, mindful he breathes out. "Breathing in long, he knows: 'I breathe in long'; or breathing out long, he knows: 'I breathe out long.' Breathing in short, he knows: 'I breathe in short'; or breathing out short, he knows: 'I breathe out short. He trains thus: Experiencing the whole body, I will breathe in'; he trains thus: 'Experiencing the .whole body, I will breathe out.' He trains thus: 'Tranquilizing the bodily activity, I will breathe in'; he trains thus: 'Tranquilizing the bodily activity, I will breathe out.' "He trains thus: 'Experiencing rapture, I will breathe in'; he trains thus: 'Experiencing rapture, I will breathe out.' He trains thus: 'Experiencing happiness, I will breathe in'; he. trains thus: 'Experiencing happiness, I will breathe out. He trains thus: 'Experiencing the mental activity, I will breathe in'; he trains thus: 'Experiencing the mental activity, I will breathe out. He trains thus: 'Tranquilizing the mental activity, I will breathe in'; he trains thus: 'Tranquilizing the mental activity, I will breathe out."

"He trains thus: 'Experiencing the mind, I will breathe in'; he trains thus: 'Experiencing the mind, I will breathe out.' He trains thus: 'Gladdening the mind, I will breathe in'; he trains thus: 'Gladdening the mind, I will breathe out. He trains thus: 'Concentrating the mind, I will breathe in'; he trains thus: 'Concentrating the mind, I will breathe out.' He trains thus: 'Liberating the mind, I will breathe in'; he trains thus: 'Liberating the mind, I will breathe out." "He trains thus: 'Contemplating impermanence, I will breathe in'; he trains thus: 'Contemplating impermanence, I will breathe out.' He trains thus: 'Contemplating fading away, I will breathe in'; he trains thus: 'Contemplating fading away, I will breathe out. He trains thus: 'Contemplating cessation, I will breathe in'; he trains thus: 'Contemplating cessation, I will breathe out.' H e trains thus: 'Contemplating relinquishment, I will breathe in'; he trains thus: 'Contemplating relinquishment, I will breathe out.' "This is called mindfulness of breathing."

"If, Ananda, you visit the bhikkhu Girimananda and speak to him about these ten perceptions, it is possible that on hearing about them he will immediately recover from his affliction." Then, when the Venerable Ananda had learned these ten perceptions from the Blessed One, he went to the Venerable Girimananda and spoke to him about them. When the Venerable Girimananda heard about these ten perceptions, his affliction immediately subsided. The Venerable Girimananda recovered from that affliction, and that is how he was cured of his affliction. "

 (The monk Girimānanda is sick. The Buddha encourages Ānanda to visit him and speak of ten perceptions.)

II. Pairs

AN 10.61 Avijjāsutta: Ignorance

"Bhikkhus, this is said: 'A first point of ignorance, bhikkhus,. is not seen such that before this there was no ignorance and afterward it came into being. Still, ignorance is seen to have a specific condition. "I say, bhikkhus, that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances. The five hindrances, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: the three kinds of misconduct. The three kinds of misconduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of misconduct? It should be said: non -restraint of the sense faculties. Non­ restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for nonrestraint of the sense faculties? It should be said: lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, too , I say , has a nutriment; it is not without nutriment. And what is the nutriment for lack of mindfulness and clear comprehension ? It should be said: careless attention. Careless attention, too, I say , has a nutriment; it is not without nutriment.

"And what is the nutriment for careless attention? It should be said: lack of faith. Lack of faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: not hearing the good Dhamma. Not hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons. "Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma. Not hearing the good Dhamma, becoming full, fills up lack of faith. Lack of faith, becoming full, fills up careless attention. Careless attention, becoming full, fills up lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, becoming full, fills up n on -restraint of the sense faculties. Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct. The three kinds of misconduct, becoming full, fill up the five hindrances. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full. "

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

"I say, bhikkhus, that (1 ) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment. The seven factors of enlightenment, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of enlightenment? It should be said: (3) the four establishments of mindfulness. The four establishments of mindfulness, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? It should be said: (4) the three kinds of good conduct. The three kinds of good conduct, too, I say, have a nutriment; they are not without nutriment- And what is the nutriment for the three kinds of good conduct? It should be said: (5) restraint​ of the sense faculties. Restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for restraint of the sense faculties? It should be said: (6 ) mindfulness and clear comprehension . Mindfulness and clear comprehension, too, I say , have a nutriment; they are not without nutriment. And what is the nutriment for mindfulness and clear comprehension? It should be said: (7) careful attention. Careful attention, too , I say , has a nutriment; it is not without nutriment. And what is the nutriment for careful attention? "

It should be said: (8 ) faith. Faith , too, I say, has a nutriment; it is not without nutriment. And ;what is the nutriment for faith? It should be said: (9) hearing the good Dhamma. Hearing the good Dhamma, too , I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10.) associating with good persons. "Thus associating with good persons, becoming full, fills up hearing the good Dhamma. Hearing the good Dhamma, becoming full, fills up faith. Faith, becoming full, fills lip careful attention. Careful attention, becoming full, fills up mindfulness and clear comprehension. Mindfulness and clear comprehension, becoming full, fill up restraint of the sense faculties. Restraint of the sense faculties, becoming full, fills up the three kinds of good conduct. The three kinds of good conduct, becoming full, fill up the four establishments of mindfulness. The four establishments of mindfulness, becoming full, fill up the seven factors of enlightenment. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there, is nutriment for true knowledge and liberation, and in this way they become full. "

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

(Even though ignorance has no discernible first point, it still has a cause.)

AN 10.62 Taṇhāsutta: Craving

"Bhikkhus, it is said: 'A first point of craving for existence, bhikkhus, is not seen such that before this there was no craving for existence and afterward it came into being. Still, craving for existence is seen to have a specific condition. "I say, bhikkhus, that craving for existence has a nutriment; it is not without nutriment, And what is the nutriment for craving for existence? It should be said: ignorance. Ignorance, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances — [as in 10:61].. And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons. ."

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

"I say, bhikkhus, that (1 ) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment. . . . Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10 ) associating with good persons. "Thus associating with good persons, becoming full, fills up hearing the good Dhamma— [119] The seven factors of enlightenment, becoming full, fill up true knowledge and liberation." 

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

(Even though craving has no discernible first point, it still has a cause.)

AN 10.63 Niṭṭhaṅgatasutta: Certainty

''Bhikkhus, all those who have reached certainty about me are accomplished in view. Of those accomplished in view , five gain the goal here in this world;  five gain the goal having left this world. "Who are the five that gain the goal here in this world? The seven-times at-most attainer, the family-to-family attainer, the one-seed attainer, the once-returner, and one who, in this very life, is an arahant. These five gain the goal in this world. "Who are the five that gain the goal having left this world? The attainer of nibbana in the interval, the attainer Of nibbana upon landing, the attainer of nibbana without exertion, the attainer of nibbana through exertion , and one bound upstream, heading toward the Akanittha realm . These five gain the goal having left this world. "

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

(Those who have certainty in the Buddha may realize the final goal in this life or the next.)

AN 10.64 Aveccappasannasutta: Unwavering

"Bhikkhus, all those who have unwavering confidence in me are stream -enterers. Of those stream -enterers, five gain the goal here in this world; five gain the goal having left this world. "Who are the five that gain the goal here in this world? The seven-times-at-most attainer, the family-to-family attainer, the one-seed attainer, the once-returner, and one who, in this very life, is an arahant. These five gain the goal here in this world."

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

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

(Stream-enterers may realize the final goal in this life or the next.)

AN 10.65 Paṭhamasukhasutta: Happiness (1)

On one occasion the Venerable Sariputta w as dwelling among the Magadharis at Nalakagamaka. Then the wanderer Samandakani approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta: "Friend Sariputta, what is happiness? What is suffering?"

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

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

(Sāriputta explains to the wanderer Sāmaṇḍakāni that rebirth is suffering, freedom from rebirth is happiness.)

AN 10.66 Dutiyasukhasutta: Happiness (2)

On one occasion the Venerable Sariputta was dwelling among the Magadhans at Nalakagamaka. "then the wanderer Samandakani approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta: "Friend Sariputta, what is happiness in this Dhamma and discipline, and what is suffering?"

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

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

(Sāriputta explains to the wanderer Sāmaṇḍakāni that dissatisfaction is suffering, enjoyment is happiness.)

AN 10.67 Paṭhamanaḷakapānasutta: Nalakapana (1)

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 town named Nalakapana. There at Nalakapana the Blessed One dwelled in a Judas tree grove. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Sangha of bhikkhus. Having instructed , encouraged , inspired, and gladdened the Sangha of bhikkhus with a Dhamma talk for much of the night, and having surveyed the utterly silent Sangha of bhikkhus, the Blessed One addressed the Venerable Sariputta: "The Sangha of bhikkhus is free from dullness and drowsiness, Sariputta. Give a  Dhamma talk to the bhikkhus. My back is aching, so I will stretch it."
"Yes, Bhante," the Venerable Sariputta replied.

Then the Blessed One folded his outer robe in four and lay down on his right side in the lion's posture, with one foot overlapping the other, mindful and clearly comprehending , after noting in his mind the idea of rising. The Venerable Sariputta then addressed the bhikkhus: "Friends, bhikkhus!"
"Friend !" those bhikkhus replied.

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

(1 ) "A person without faith, friends: this is a case of decline. (2 ) 'A morally shameless person '... (3) 'A morally reckless person' .... (4) 'A lazy person '... (5) 'An unwise person '.... (6 ) 'An angry person '; . . (7) 'A hostile person '. . . (8 ) 'A person of evil desires'.., (9) 'A person with bad friends'... (1 0 ) 'A person who holds wrong view '; this is a case of decline. "

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

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

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

(At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.)

AN 10.​68 Dutiyanaḷakapānasutta: Nalakapana (2)

[Opening as in 10:67, down to:] The Venerable Sariputta then addressed the bhikkhus: "Friends, bhikkhus!"
"Friend !" those bhikkhus replied.

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

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

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

​(At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.)

AN 10.69 Paṭhamakathāvatthusutta: Topics of Discussion (1)

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion, after their meal, on returning from their alms round, a number of bhikkhus had assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state; talk about armies, perils, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about the departed; miscellaneous talk; speculation about the world and the sea; talk about becoming this or that. Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall, where he sat down on the prepared seat. "

The Blessed One then addressed the bhikkhus: "Bhikkhus, what discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway?" "Here, Bhante, after our meal, on returning from our alms round, we assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state . . . talk about becoming this or that."

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

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

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

(The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten topics of conversation suitable for monks.)

AN 10.70 Dutiyakathāvatthusutta: Topics of Discussion (2)

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion, after their meal, on returning from their alms round, a number of bhikkhus had assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state . . . talk about becoming this or that."

"Bhikkhus, there are these ten grounds for praise. What ten? (1) "Here, a bhikkhu is himself of few desires and speaks to the bhikkhus on fewness of desires. This is a ground for praise: 'The bhikkhu is himself of few desires and speaks to the bhikkhus on fewness of desires.' (2) "He is himself content and speaks to the bhikkhus on contentment. This is a ground, for praise: 'The bhikkhu is himself content— ' (3) "He is himself given to solitude and speaks to the bhikkhus on solitude. This is a ground for praise: 'The bhikkhu is himself given to solitude ' ; (4) "He is himself not bound up with others and speaks to the bhikkhus on not being bound up with others. This is a ground for praise: 'The bhikkhu is himself not bound up with others... (5) "He is himself energetic and speaks to the bhikkhus on arousing energy. This is a ground for praise: 'The bhikkhu is himself energetic ' "

(6 ) "He is himself accomplished in virtuous behavior and speaks to the bhikkhus on accomplishment in virtuous behavior. This is a ground for praise: 'The bhikkhu is himself accomplished in virtuous behavior ' (7) "He is himself accomplished in concentration and speaks to the bhikkhus on accom plishment in concentration. This is a ground for praise: 'The bhikkhu is himself accomplished in concentration. (8 ) "He is himself accomplished in wisdom and speaks to the bhikkhus on accomplishment in wisdom. This is a ground for praise: The bhikkhu is himself accomplished in wisdom '

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

"These, bhikkhus, are the ten grounds for praise." ​

(The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten grounds of praise.)

​III Wish

AN 10.71 Ākaṅkhasutta：Wish

On one occasion the Blessed. One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!"
"Venerable sir ,' those bhikkhus replied.

The Blessed One said this: "Bhikkhus, be observant of virtuous behavior and observant of the Patimokkha. Dwell restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken them, train in the training rules. (1) "If a bhikkhu should wish: 'May I be pleasing and agreeable to my fellow monks, respected and esteemed by them, let him fulfill virtuous behavior, be devoted to internal serenity of mind, not neglect the jhanas, be possessed of insight, and resort to empty huts. (2) "If a bhikkhu should wish: 'May I gain robes, alms food, lodging, and medicines and provisions for the sick, let him fulfill virtuous behavior . . . and resort to empty huts. (3) "If a bhikkhu should wish: 'May the services of those whose robes, alms food, lodging, and medicines and provisions for the sick I use be of great fruit and benefit to them, let him fulfill virtuous behavior . . . and resort to empty huts. " (4) "If a bhikkhu should wish: 'When my deceased relatives and family members, after passing away, remember me with confidence in their minds, may this be of great fruit and benefit to them, let him fulfill virtuous behavior . . . and resort to empty huts. "

(5) "If a bhikkhu should wish: 'May I be content with any kind of robe, alms food, lodging, and medicines and provisions for the sick,' let him fulfill virtuous behavior . . . and resort to empty huts. (6 ) "If a bhikkhu should wish: 'May I patiently endure cold and heat; hunger and thirst; contact with, flies, mosquitoes, wind, the burning sun, and serpents; and rude and offensive ways of speech. May I be able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality, let him fulfill virtuous behavior . . . and resort to empty huts. " (7) "If a bhikkhu should wish: 'May I become One who vanquishes discontent and delight, and may discontent and delight; not vanquish me. May I overcome discontent and delight when ­ ever they arise,' let him fulfill virtuous behavior . . . and resort to empty huts. (8 ) "If a bhikkhu should wish: 'May I become one who vanquishes fear and terror, and may fear and terror not vanquish me. May I overcome fear and terror whenever they arise, let him fulfill virtuous behavior . . . and resort to empty huts. (9) "If a bhikkhu should wish: 'May I gain at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life,' let him fulfill virtuous behavior . . . .and resort to empty huts. (10) "If a bhikkhu should wish: 'May I, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it, let him fulfill virtuous behavior, be devoted to internal serenity of mind, not neglect the jhanas, be possessed of insight, and resort to empty huts. "

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

(If a monk wishes to attain spiritual heights, they should begin by practicing the code of training rules.)

AN 10.72 Kaṇṭakasutta: Thorns

On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood together with a number of very well-known elder disciples: the Venerable Cala, the Venerable Upacala, the Venerable Kakkata, the Venerable Katimbha, the Venerable Kata, the Venerable Katissanga, and other very well-known elder disciples. Now on that occasion a number of very well-known Licchavis had entered the Great Wood in order to see the Blessed One, and as they followed one another in their finest carriages they made an uproar and a racket. It then occurred to those venerable ones: "A number of very well-known Licchavis have entered the Great Wood in order to see the Blessed One, and as they follow one another in their finest carriages they are making an uproar and a racket. Now the Blessed One has called noise a thorn to the jhanas. Let us go to the Gosinga Sal Woods. There w e can dwell at ease, without noise and without any crowds."

Then those venerable ones went to the Gosinga Sal Woods, where they dwelt at ease, without noise and crowds. Then the Blessed One addressed the bhikkhus: "Bhikkhus, where is Cala? Where is Upacala? Where is Kakkata? Where is Katimbha? Where is Kata? Where is Katissanga? Where have those elder disciples gone?"
"Bhante, it occurred to those venerable ones: 'A number of very well-known Licchavis . . . are making an uproar and a racket. . . . Let us go to the Gosinga Sal Woods, where we can dwell at ease, without noise and crowds. So they went to the Gosinga Sal Woods, where they dwell at ease, without noise and crowds."

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

(When the Buddha receives noisy visitors, several monks withdraw to a nearby forest to meditate. The Buddha praises them, saying that noise is a thorn to absorption.)

AN 10.73 Iṭṭhadhammasutta: Wished For

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

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

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

(Ten desirable things that are hard to get.)

AN 10.74 Vaḍḍhisutta: Growth

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

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

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

（Ten aspects of prosperity.)

AN 10.75 Migasālāsutta： Migasala

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Venerable Ananda dressed, took his bowl and robe, and went to the house of the female lay follower Migasala, where he sat down on the seat prepared for him . Then the female lay disciple Migasala approached the Venerable Ananda, paid homage to him, sat down to one side, and said: "Bhante Ananda, just how should this  teaching of the​ Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life? My father Purana was celibate, living apart, abstaining from sexual intercourse, the common person's practice. When he died, the Blessed One declared: 'He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].' My paternal uncle Isidatta was not celibate but lived a contented married life. When he died, the Blessed One also declared: 'H e attained to the state of a once-returner and has been reborn in the Tusita group [of devas].' Bhante Ananda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life?"

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

The Blessed One said:] "Who , indeed , is the female lay follower Migasala, a foolish, incompetent woman with a woman's intellect? And who are those [who have] the knowledge of other persons as superior and inferior? "

"There are, Ananda, these ten types of persons found existing in the world. What ten? (1 ) "Here, Ananda, there is one person who is immoral and does not understand as it really is that liberation of mind, liberation by wisdom , where that immorality of his ceases without remainder. And he has not listened [to the teachings], become learned [in them], penetrated [them ] by view , and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction. (2) "Then, Ananda, there is one person who is immoral yet understands as it really is that liberation of mind, liberation by wisdom , where that immorality of his ceases without remainder. And he has listened [to the teachings], become learned [in them ], penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration. "

Ananda, those who are judgmental will pass such judgment on them : 'This one has the same qualities as the other. Why should one be inferior and the other superior?" That [judgment] of theirs will indeed lead to their harm and suffering for a long time. "Between them, Ananda, the person who is immoral, and who understands as it really is that liberation of mind, liberation by wisdom , where that immorality of his ceases without remainder; who has listened [to the teachings], become learned [in them ], penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But w ho can know this difference except the Tathagata? "

"Therefore, Ananda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people. (3) "Then, Ananda, there is one person w ho is virtuous yet does not understand as it really is that liberation of mind, liberation by wisdom , where that virtuous behavior of his ceases without remainder. And he has not listened [to the teachings]... he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction. "

(4) "Then, A nanda, there is one person who is virtuous and understands as it really is that liberation of mind, liberation by wisdom , where that virtuous behavior of his ceases without remainder. And he has listened [to the teachings] . . . and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration, "Ananda, those who are judgmental will pass such judgment on them . . . I alone, or one like me, may pass judgment on people. "

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

(6 ) "Then , Ananda, there is one person who is strongly prone to lust yet understands as it really is that liberation of mind, liberation by wisdom , where that lust of his ceases without remainder. And he has listened [to the teachings] . . . and he attains temporary liberation. With the break up of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration; "Ananda, those who are judgmental will pass such judgment on them I alone, or one like me, may pass judgment on people."

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

(8 ) "Then , A nanda, there is one person who is prone to anger yet understands as it really is that liberation of mind, liberation by wisdom , where that anger of his ceases without remainder. And he has listened [to the teachings]. . . he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration. "Ananda, those who are judgmental will pass such judgment on them . . . . I alone, or one like me, may pass judgment on people. "

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

​( 1 0 ) "Then, Ananda, there is one person who is restless yet understands as it really is that liberation of mind, liberation by wisdom , where that restlessness of his ceases without remainder. And he has listened [to the teachings], become learned [in them ], penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration. "Ananda, those who are judgmental will pass such judgment on them : 'This one has the same qualities as the other. Why should one be inferior and the other superior? That [judgment] of theirs will indeed lead to their harm and suffering for a long time. "Between them , Ananda, the person who is restless, and who understands as it really is that liberation of mind, liberation by wisdom , where that restlessness of his ceases without remainder; who has listened [to the teachings], become learned [in them ], penetrated [them ] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathagata? "

"Therefore, Ananda, do not be judgmental regard in g people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people. " Who, indeed, is the female lay follower Migasala, a foolish, incompetent woman with a woman's intellect? And who are those [who have] the knowledge of other persons as superior and inferior? "

"These are the ten types of persons found existing in the world. "Ananda, if Isidatta had possessed the same kind of virtuous behavior that Purana had, Purana could not have even known his destination. And if Purana had possessed the same kind of wisdom that Isidatta had, Isidatta could not have even know n his destination. In this way,  nanda, these two persons were each deficient in one respect."

(The female lay disciple Migasālā questions Ānanda how the Buddha could have declared her father and her uncle had the same level of spiritual attainment, when one was much more strict than the other. Ānanda conveys this to the Buddha, who responds that only such as he can pass judgment, since the spiritual faculties of individuals are complex and hard to understand.)
​
AN 10.76 Tayodhammasutta: Incapable

(1 ) "Bhikkhus, if these three things were not found in the world, the Tathagata, the Arahant, the Perfectly Enlightened One would not arise in the world, and the Dhamma and discipline proclaimed by him would not shine in the world. What three? Birth, old age, and death. If these three things were not found in the world, the Tathagata, the Arahant, the Perfectly Enlightened One would not arise in the world, and the Dhamma and discipline proclaimed by him would not shine in the world. But because these three things are found in the world, the Tathagata, the Arahant, the Perfectly Enlightened One arises in the world, and the Dhamma and discipline proclaimed by him shines in the world. ' . (2) "Without having abandoned these three things, one is incapable of abandoning birth, old age, and death. What three? Lust, hatred, and delusion. Without having abandoned these three things, one is incapable of abandoning birth, old age, and death. "

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

(5) "Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. What three? Muddle-mindedness, lack of clear comprehension, and mental distraction. Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. (6 ) "Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. (7) "Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. What three? Restlessness, non-restraint, and immorality. Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism."

(8 ) "Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality. What three? Lack of faith, uncharitableness, and laziness. Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality. (9) "Without having abandoned these three things, one is incapable of abandoning lack of faith, uncharitableness, and laziness. What three? Disrespect, being difficult to correct, and bad friendship: Without having abandoned these three things, one is incapable of abandoning lack of faith, uncharitableness, and laziness. (10) "Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship. What three? Moral shamelessness, moral recklessness, and heedlessness. Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship. "

"Bhikkhus, one who is morally shameless and morally reckless is heedless. One who is heedless is incapable of abandoning disrespect, being difficult to correct, and bad friendship. One who has bad friends is incapable of abandoning lack of faith, uncharitableness, and laziness. One who is lazy is incapable of abandoning restlessness, non-restraint, and immorality. One who is immoral is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism . One who has a mind bent on criticism is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. One who is mentally distracted is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. One who is mentally sluggish is incapable of abandoning personal existence view , doubt, and wrong grasp of behavior and observances. One who has doubt is incapable of abandoning lust, hatred, and delusion. Without having abandoned lust, hatred, and delusion, one is incapable of abandoning birth, old age, and death. ( 1 ) "Bhikkhus, having abandoned these three things, one is capable of abandoning birth , old age, and death. What three? Lust, hatred , and delusion. Having abandoned these three things, one; is capable of abandoning birth, old age, and death. . "

(2 ) "Having abandoned these three things, one is capable of abandoning lust, hatred , and delusion. What three? Personal existence view , doubt, and wrong grasp of behavior and observances. Having abandoned these three things, one is capable of abandoning lust, haired , and delusion. (3) "Having abandoned these three things, one is capable of abandoning personal-existence view , doubt, and wrong grasp of behavior and observances. What three? Careless attention, following a wrong path , and mental sluggishness. Having abandoned these three things, one is capable of abandoning personal-existence view , doubt, and wrong grasp of behavior and observances. (4) "Having abandoned these three things, one is capable of abandoning careless attention, following a wrong path, and mental sluggishness. What three? Muddle-mindedness, lack of clear comprehension, and mental distraction. Having abandoned these three things, one is capable of abandoning careless attention, following, a wrong path, and mental sluggishness."

(5) "Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism . Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction." (6 ) "Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism . What​ three? Restlessness, non -restraint, and immorality. Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. (7) "Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality. What three? Lack of faith, uncharitableness, and laziness. Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality. . (8 ) "Having abandoned these three things, one is capable of’, abandoning lack of faith, uncharitableness, and laziness. What three? Disrespect, being difficult to correct, and bad friendship. Having abandoned these three things, one is capable of abandoning lack of faith, uncharitableness, and laziness. (9) "Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship. What three? Moral shamelessness, moral recklessness, and heedlessness. Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship. (10) "Bhikkhus, one who has a sense of moral shame and moral dread is heedful. One who is heedful is capable of abandoning disrespect, being difficult to speak to, and bad friendship. One who has good friends is capable of abandoning lack of faith, uncharitableness, and laziness. One who is energetic is capable of abandoning restlessness, non-restraint, and immorality. One who is virtuous is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism . One whose mind is not bent on criticism is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. One who has an undistracted mind is capable of abandoning careless attention, following a wrong path , and mental sluggishness. One who has an unsluggish mind is capable of abandoning personal-existence view , doubt, and wrong grasp of behavior and observances. One without doubt is capable of abandoning lust, hatred, and delusion. Having abandoned lust, hatred , and delusion, one is capable of abandoning birth, old age, and death."​

(Without rebirth, old age, and death, there would be no teaching of Dhamma. The Buddha teaches a series of sets of three things leading to liberation.)

AN 10.77 Kākasutta: The Crozo

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

(A bad monk has ten bad qualities, like a crow.)

AN 10.78 Nigaṇṭhasutta: The Niganthas

"Bhikkhus, the Niganthas have ten bad qualities. What ten? (1 ) The Niganthas are without faith, (2) immoral, (3) morally shameless, (4) morally reckless, (5) and devoted to bad persons. (6 ) They extol themselves and disparage others. (7) They grasp their own views, hold to them tightly, and relinquish them with difficulty. (8 ) They are deceivers, (9) have evil desires, and (10) hold wrong views. The Niganthas have these ten bad qualities."

(Jain ascetics have ten bad qualities.)

AN 10.79 Āghātavatthusutta: Grounds (1)

"Bhikkhus, there are these ten grounds for resentment. What ten? [Thinking:] 'They acted for my harm , one harbors resentment. (2) [Thinking:] 'They are acting for my harm, one harbors resentment. (3) [Thinking:] 'They will act for my harm, one harbors resentment. (4) [Thinking:] 'They acted for the harm of one who is pleasing and agreeable to me, one harbors resentment. (5) [Thinking:] 'They are acting for the harm of one who is pleasing an d agreeable to me, one harbors resentment. (6 ) [Thinking:] 'They will act for the harm of one who is pleasing and agreeable to me, one harbors resentment. (7) [Thinking:] 'They acted for the benefit of one who is displeasing and disagreeable to me, one harbors resentment. (8 ) [Thinking:] 'They are acting for the benefit of one who is displeasing and disagreeable to me , one harbors resentment. (9) [Thinking:] 'They will act for the benefit of one who is displeasing and disagreeable to me, one harbors resentment. (10) And one becomes angry without a reason."

These, bhikkhus, are the ten grounds for resentment.

(Ten ground for resentment.)

AN 10.80 Āghātapaṭivinayasutta: Grounds (2)

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

​(Ten ground for resentment.)

AN 10.80 Āghātapaṭivinayasutta: Grounds (2)

" Bhikkhus, there are these ten ways of removing resentment. What ten? (1) [Thinking:] 'They acted for my harm, but what can be done about it?' one removes resentment. (2) [Thinking:] 'They are acting for my harm , but what can be done about it?' one removes resentment. (3) [Thinking:] 'They will act for my harm, but what can be done about it?' one removes resentment. (4) [Thinking:] 'They acted ..(5).. - 'They are acting ...' (6 ) ... 'They will act for the harm of one who is pleasing and agreeable to me, but what can be done about it?' one removes resentment (7) [Thinking:] 'They acted ..  (8 )... 'They are acting ...' (9) ... 'They will act for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?' one removes resentment: (10) And one does ot become angry without a reason. These, bhikkhus, are the ten ways of removing resentment.'

(Ten ways of removing resentment.)

IV The Elders

AN 10.81 Vāhanasutta: Bahuna

On one occasion the Blessed One was dwelling at Campa on a bank of the Gaggara Lotus Pond. Then the Venerable Bahuna approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Bhante, from how many things is the Tathagata released, detached, and emancipated, that he dwells with a mind free from boundaries?"

''Bahuna, it is because the Tathagata is released, detached, and emancipated from ten things that he dwells with a mind free from boundaries. What ten? (1) It is because the Tathagata is released, detached, and emancipated from form that he dwells with a mind free from boundaries. (2)-(5) It is because the Tathagata is released, detached, and emancipated from feeling . . . perception . .. volitional activities . . . consciousness that he dwells with a mind free from boundaries. (6)-(10) It is because the Tathagata is released, detached, and emancipated from birth . . . old age . . . death . . . suffering . . . defilements that he dwells with a mind free from boundaries. "Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises up above the water and stands unsoiled by the water, even so, Bahuna it is because the Tathagata is released, detached, and emancipated from these ten things that he dwells with a mind free from boundaries."

(Giving up ten things, the Buddha lives free of limits.)

AN 10.82 Ānandasutta: Ananda

Then the Venerable Ananda approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him : (1 ) "It is impossible, Ananda, that a bhikkhu without faith will achieve growth, progress, and maturity in this Dhamma and discipline. (2) It is impossible that an immoral bhikkhu ... (3)... a bhikkhu of little learning . . . (4)... a bhikkhu who is difficult to correct... (5) . . . a bhikkhu who has bad friends . . . (6 )... a lazy bhikkhu... (7 )... a muddle-minded bhikkhu ... (8 ) . . . a bhikkhu who is not content... (9) ... a bhikkhu of evil desires ... (1 0 )... a bhikkhu who holds wrong view will achieve growth, progress and maturity in this Dhamma and discipline. It is impossible that a bhikkhu who possesses these ten qualities will achieve, growth, progress, and maturity in this Dhamma and discipline. (1 ) "It is possible, Ananda, that a bhikkhu endowed with faith will achieve growth, progress, and maturity in this Dhamma and discipline. (2) It is possible that a virtuous bhikkhu . . . (3) . . . a bhikkhu of much learning . . . (4)... a bhikkhu who is easy to correct... (5)... a bhikkhu who has good friends . .. (6 )... an energetic bhikkhu .. . (7)... a mindful bhikkhu . . . (8 )... a contented bhikkhu ... (9)... a bhikkhu of few desires ... (10)... a bhikkhu who holds right view will achieve growth, progress, and maturity in this Dhamma and discipline. It is possible that a bhikkhu who possesses these ten qualities will achieve growth,,. progress, and maturity in this Dhamma and discipline."

(A monk cannot achieve progress if they have ten bad qualities starting with lack of faith.)

AN 10.83 Puṇṇiyasutta: Punniya

Then the Venerable Punniya app roached 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 , Punniya, 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... (9) When he understands the meaning and the Dhamma and then practices in accordance with the Dhamma, but he is not a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning . . . (10) When he is a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning, but he does not instruct, encourage, inspire, and gladden his fellow monks, the 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; and (9) he is a good speaker with a good delivery, one gifted with speech that is polished, clear, articulate, expressive of the meaning; and (10 ) he instructs, encourages, inspires, and gladdens his fellow monks, the Tathagata is disposed to teach the Dhamma. When, Punniya, one possesses these ten qualities, the Tathagata is entirely disposed to teach the Dhamma."

(Venerable Puṇṇiya asks why the Buddha sometimes feels like teaching, other times not.)

AN 10.84 Byākaraṇasutta: Declaration

There the Venerable Mahamoggallana addressed the bhikkhus: "Friends, bhikkhus!"
"Friend ," those bhikkhus replied.
The Venerable Mahamoggallana said this: "Here, friends, 4 bhikkhu declares final knowledge thus: I understand: "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.'"

The Tathagata or his disciple who is a jhana-attainer— skilled in attainment, skilled in others' minds, skilled in the ways of others' minds— questions him, interrogates him, and cross-examines him . When he is being questioned, interrogated, and cross-examined by the Tathagata or his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster. "

The Tathagata or his disciple who is a jhana-attainer . . . encompasses his mind with his own mind and considers: 'Why does this venerable one declare final knowledge thus: "I understand: 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.'"?' The Tathagata or his disciple, having encompassed his mind with his own mind , understands: (1) "'This venerable one is prone to anger and his mind is often obsessed by anger. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by anger is a case of decline. (2) "'This venerable one is hostile and his mind is often obsessed by hostility. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by hostility is a case of decline. (3) "'This venerable one is prone to denigration and his mind is often obsessed by denigration. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by denigration is a case of decline. . (4) "'This venerable one is insolent and his mind is often obsessed by insolence. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by insolence is a case of decline. (5) "'This venerable one is envious and his mind is often obsessed by envy. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by envy is a case of decline. "

(6 ) "'This venerable one is miserly and his mind is often obsessed by miserliness. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by miserliness is a case of decline. (7) "'This venerable one is crafty and his mind is often obsessed by craftiness. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by craftiness is a case of decline.​ (8 ) "'This venerable one is deceitful and his mind is often obsessed by deceitfulness. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by deceitfulness is a case of decline. (9) "'This venerable one has evil desires and his mind is often obsessed by desire. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by desire is a case of decline. (10) "'When there is something further to be done, this venerable one comes to a stop along the way on account of some lower achievement of distinction. But in the Dhamma and discipline proclaimed by the Tathagata, coming to a stop along the way is a case of decline."

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

(When a monk declares enlightenment, the Buddha or another accomplished meditator examines them.)

AN 10.85 Katthīsutta: The Boaster

On one occasion the Venerable Mahacunda was dwelling among the Cetis at Sahajati. There the Venerable Mahacunda addressed the bhikkhus: "Friends, bhikkhus!"
"Friend !" those bhikkhus replied.

The Venerable Mahacunda said this: "Here, friends, a bhikkhu is a boaster, one who brags about achievements: 'I attain and emerge from the first jhana. I attain and emerge from the second jhana . . . the third jhana . . . the fourth jhana . . . ... the base of the infinity of space .... the base of the infinity of consciousness... the base of nothingness . .. the base of neither-perception-nor-non-perception. I attain and emerge from the cessation of feeling and perception. The Tathagata or his disciple who is a jhana-attainer— skilled in attainment, skilled in others' minds, skilled in the ways of others' minds— questions him, interrogates him , and cross examines him. When he is being questioned, interrogated, and cross-examined by the Tathagata or by his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster."

"The Tathagata or his disciple who is a jhana-attainer . . . encompasses his mind with his own mind and considers: 'Why is this venerable one a boaster, one who brags about achievements: "I attain and emerge from the first jhana . . . I attain and emerge from the cessation of feeling and perception "?' The Tathagata or his disciple, having encompassed his mind with his own mind, understands: (1) "'For a long time this venerable one's conduct has been broken, flawed, blemished, and blotched, and he does not consistently observe and follow virtuous behavior. This venerable one is immoral. But in the Dhamma and discipline proclaimed by the Tathagata, immorality is a case of decline. (2) "'This venerable one is without faith. But in the Dhamma and discipline proclaimed by the Tathagata, lack of faith is a case o f decline." (3) "'This venerable one is of little learning and without proper conduct. But in the Dhamma and discipline proclaimed by the Tathagata, little learning is a case of decline."

(4) '"This venerable one is difficult to correct. But in the Dhamma and discipline proclaimed by the Tathagata, being difficult to correct is a case of decline. (5) "'This venerable one has bad friends. But in the Dhamma and discipline proclaimed by the Tathagata, bad friendship is a case of decline. (6) '"This venerable one is lazy. But in the Dhamma and discipline proclaimed by the Tathagata, laziness is a case of decline. (7) "'This venerable one is muddle-minded . But in the Dhamma and discipline proclaimed by the Tathagata, muddle mindedness is a case of decline. (8) "'This venerable one is a deceiver. But in the Dhamma and discipline proclaimed by the Tathagata, deceitfulness is a case of decline. (9) "'This venerable one is difficult to support. But in the Dhamma and discipline proclaimed by the Tathagata, being difficult to support is a case of decline. (10) "'This venerable one is unwise. But in the Dhamma and discipline proclaimed by the Tathagata, lack of wisdom is a case of decline.' "

"Suppose, friends, that one man would say to his companion: 'Whenever you need money for anything, my friend, just ask me and I'll give it to you.' When the companion has need of money, he says to his friend: 'I need money, friend. Give me some. The other says: 'In that case, friend, dig here.' He digs there but doesn't find anything. He then says: 'You lied to me, friend, you spoke falsely when you told me to dig here. The other says: 'I did not lie to you, friend, I didn't speak falsely. Rather, dig there. He digs there as well but doesn't find anything. Again, he says: 'You lied to me, friend, you spoke falsely when you told me to dig there. The other says: 'I didn't lie to you, friend, I didn't speak falsely. Rather, dig there. He digs there as well but doesn't find anything. He then says: 'You lied to me, friend, you spoke falsely when you told me to dig there . The other says: 'I didn't lie to you, friend, I didn't speak falsely. I was insane, out of my mind.' "So too, friends, a bhikkhu is a boaster, one who brags about achievements: 'I attain and emerge from the first jhana .'.. . [all as above down to:] ...

(10) 'This venerable one is unwise. But in the Dhamma and discipline proclaimed by the Tathagata, lack of wisdom is a case of decline." "Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline."

(Venerable Mahācunda teaches that when a monk boasts about spiritual attainments, the Buddha or another accomplished meditator examines them.)

AN 10.86 Adhimānasutta: Final Knowledge

On one occasion the Venerable Mahakassapa was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Mahakassapa addressed the bhikkhus: "Friends, bhikkhus!"
"Friend ," those bhikkhus replied. The Venerable Mahakassapa said this: "Here, friends, a bhikkhu declares final knowledge thus: 'I understand: "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being." The Tathagata or his disciple who is a jhana-attainer— skilled in attainment, skilled in others' minds, skilled in the ways of others' minds— questions him, interrogates him , and cross-examines him. When he is being​ questioned, interrogated, and cross-examined by the Tathagata or his disciple, he comes to an impasse and is flustered. He meets with calamity, meets with disaster, meets with calamity and disaster. "The Tathagata or his disciple who is a jhana-attainer . . . encompasses his mind with his own mind and considers: 'Why does this venerable one declare final knowledge thus: "I understand : 'Destroyed is birth . . . there is no more coming back to any state of being '"?' The Tathagata or his disciple, having encompassed his mind with his own mind, understands: 'This venerable one overestimates himself, imagines that his estimate of himself is valid, thinks that he has attained what he has not attained, accomplished what he has not accomplished, and achieved what he has not achieved, and by overestimation of himself he declares final knowledge thus: 'I understand : Destroyed is birth . . . there is no more coming back to any state of being .""
​
"The Tathagata or his disciple who is a jhana-attainer encompasses his mind with his own mind and considers: 'Why does this venerable one overestimate himself and imagine that his estimate of himself is valid; why does he think that he has attained what he has not attained, accomplished what he has not accomplished , and achieved what he has not achieved ; and why, by overestimation of himself, does he declare final knowledge thus: "I understand: 'Destroyed is birth . . . there is no more coming back to any state of being '"?'

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

"The Tathagata or his disciple who is a jhana-attainer... having encompassed his mind with his own mind, understands:. (1) "'This venerable one is full of longing and his mind is often obsessed by longing. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by longing is a case of decline. (2) "'This venerable one is full of ill will and his mind is often obsessed by ill will. But in the Dhamma and discipline, proclaimed by the Tathagata, obsession by ill will is a case of decline. (3) "'This venerable one is given to dullness and drowsiness and his mind is often obsessed by dullness and drowsiness. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by dullness and drowsiness is a case of decline. (4) "'This venerable one is restless and his mind is often obsessed by restlessness. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by restlessness is a case of decline. (5) '"This venerable one is given to doubt and his mind is often obsessed by doubt. But in the Dhamma and discipline proclaimed by the Tathagata, obsession by doubt is a case of decline. (6) "This venerable one delights in work, takes delight in work, is devoted to delight in work.  But in the Dhamma and discipline proclaimed by the Tathagata, delight in work is a case of decline."

(7) "'This venerable one delights in talk, takes delight in talk, is devoted to delight in talk. But in the Dhamma and discipline proclaimed by the Tathagata, delight in talk is a case of decline. ' (8) "This venerable one delights in sleep, takes delight in sleep, is devoted to delight in sleep. But in the Dhamma and discipline proclaimed by the Tathagata, delight in sleep is a case of decline. (9) "'This venerable one delights in company, takes delight in company, is devoted to delight in company. But in the Dhamma and discipline proclaimed by the Tathagata, delight in company is a case of decline.​" (10) "'When there is something further to be done, this venerable one comes to a stop along the way on account of some lower achievement of distinction. But in the Dhamma and discipline proclaimed by the Tathagata, coming to a stop along the way is a case of decline." "Truly, friends, it is impossible for a bhikkhu who has not abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline. But it is possible for a bhikkhu who has abandoned these ten things to achieve growth, progress, and maturity in this Dhamma and discipline."

(Venerable Mahākassapa teaches that when a monk declares enlightenment, the Buddha or another accomplished meditator examines them.)

AN 10.87 Nappiyasutta: Disciplinary Issues

There the Blessed One addressed the bhikkhus-with reference to the bhikkhu Kalandaka: "Bhikkhus!"
"Venerable sir!" those bhikkhus replied.
The Blessed One said this: (1) "Here, a bhikkhu is a maker of disciplinary issues and he does not speak in praise of the settlement of disciplinary issues. When a bhikkhu is a maker of disciplinary issues and does not speak in praise of the settlement of disciplinary issues, this is a quality that does not lead to affection, respect, esteem, accord , or unity. (2). "Again, a bhikkhu does not desire training and he does not speak in praise of undertaking the training. When a bhikkhu does not desire training . . . this, too, is a quality that does not lead to . . . unity. (3) "Again, a bhikkhu has evil desires and he does not speak in praise of the removal of desire. When a bhikkhu has evil desires ... this, too, is a quality that does not lead to . . . unity. (4) "Again, a bhikkhu is prone to anger and he does not speak in praise of the removal of anger. When a bhikkhu is prone to anger . ..this, too, is a quality that does not lead to . . . unity. (5) "Again, a bhikkhu is one who denigrates [others] and he does not speak in praise of the removal of denigration. When a bhikkhu is one who denigrates . . . this, too, is a quality that does not lead to . . . unity."

(6) "Again, a bhikkhu is crafty and he does not speak in praise of the removal of craftiness. When a bhikkhu is craftyt . . this, too, is a quality that does not lead to . . . unity. (7) "Again, a bhikkhu is deceitful and he does not speak in praise of the removal of deceitfulness. When a bhikkhu is deceitful. . . this, too, is a quality that does not lead to . . . unity. (8) "Again , a bhikkhu is not inclined to pay attention to teachings and he does not speak in praise of paying attention to teachings. When a bhikkhu is not inclined to pay attention to teachings . . . this, too, is a quality that does not lead to . . . unity. (9) " Again, a bhikkhu is not inclined to seclusion and he does not speak in praise of seclusion. When a bhikkhu is not inclined to seclusion .. . this, too, is a quality that does not lead to . .. unity. . . (10) "Again, a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality. When, a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who show s hospitality, this, too, is a quality that does not lead to affection, respect, esteem , accord , or unity. "

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

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

(2) "Again, a bhikkhu desires training and he speaks in praise of undertaking the training. When a bhikkhu desires training ... this, too, is a quality that leads to ... unity. (3) "Again, a bhikkhu has few desires and he speaks in praise of the removal of desire. When a bhikkhu has few desires . . . this, too, is a quality that leads to .. .unity. (4) "Againa bhikkhu is not prone to anger and he speaks in praise of the removal of anger. When a bhikkhu is not prone to anger... this, too, is a quality that leads to ... unity, (5) "Again, a bhikkhu is not one who denigrates [others] and he speaks in praise of the rem oval of denigration. When a bhikkhu is not one who denigrates [others] this , too, is a quality that leads to .. . unity."

(6) "Again, a bhikkhu is not crafty and he speaks in praise of the removal of craftiness.. When a bhikkhu is not crafty... this, too, is a quality that leads to . . . unity. (7) "Again, a bhikkhu is not deceitful and he speaks in praise of the removal of deceitfulness. When a bhikkhu is not deceitful ... this, too, is a quality that leads to ... unity. (8) "Again, a bhikkhu is inclined to attend to teachings and he speaks in praise of attending to teachings. When a bhikkhu is inclined to attend to teachings .. this, too, is a quality that leads to ... unity. (9) "Again, a bhikkhu is inclined to seclusion and he speaks in praise of seclusion. When a bhikkhu is inclined to seclusion ... this, too, is a quality that leads to ... unity. (10) "Again, a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality. When a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who show s hospitality, this, too, is a quality that leads to affection, respect, esteem, accord, and unity. "

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

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

(The Buddha, speaking in reference to the monk Kalandaka, explains ten qualities that lead to discord or unity.)

AN 10.88 Akkosakasutta: One Who Insults

"Bhikkhus, when a bhikkhu is one w ho insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will n ot incur at least one of these ten disasters. What ten? (1) He does not achieve what he has not yet achieved. (2) He falls away from what he has achieved. (3) His good qualities are not polished. (4) He overestimates his good qualities, or (5) leads the spiritual life dissatisfied, or (6) commits a certain defiled offense, or (7) contracts a severe illness, or (8) goes mad and becomes mentally, deranged. (9) He dies confused. (10) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these ten disasters."

​(A monk who insults their spiritual companions incurs ten disasters.)

AN 10.89 Kokālikasutta: Kokalika

Then the bhikkhu Kokalika approached the Blessed One, paid homage to him, sat down, to one side, and said: "Bhante, Sariputta and Moggallana have evil desires and have come under the control of evil desires." [The Blessed One replied:] "Do not say so, Kokalika! Do not say so, Kokalika! Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and M oggallana are well behaved." A second time the bhikkhu Kokalika said to the Blessed One: "Bhante, although I consider the Blessed One worthy of faith and trust, [I still say that] Sariputta and Moggallana have evil desires and have come under the control of evil desires."
"Do not say so, Kokalika!. . . Sariputta and Moggallana are well behaved.''

A third time the bhikkhu Kokalika said to the Blessed One: "Bhante, although I consider the Blessed One worthy of faith and trust, [I still say that] Sariputta and Moggallana have evil desires and have com e under the control of evil desires.' "Do not say so, Kokalika! Do not say so, Kokalika! Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and Moggallana are well behaved ." Then the bhikkhu Kokalika rose from his seat, paid homage to the Blessed One, circumambulated the Blessed One keeping the right side toward him , and departed . Not long after the bhikkhu Kokalika had left, his entire body became covered with boils the size of mustard seeds. These then grew to the size of mung beans; then to the size of chickpeas; then to the size of jujube pits; then to the size of jujube fruits; then to the size of myrobalans; then to the size of unripe belli fruits; then to the size of ripe belli fruits. When they had grown to the size of ripe belli fruits, they burst, open, exuding pus and blood. He then just lay on banana leaves like a fish that had swallowed poison. Then the independent brahma Tudu approached the bhikkhu Kokalika, stood in the air, and said to him : "Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and Moggallana are well behaved ."

"Who are you, friend?"
"I am the independent brahma Tudu ."
"Didn't the Blessed One declare you to be a non-returner, friend? Then why have you come back here? See how much wrong you have done."

Then the independent brahma Tudu addressed the bhikkhu Kokalika in verse:
"When a person has taken birth an axe is born inside his mouth
with which the fool cuts himself by uttering wrongful speech. "

"He who praises one deserving blame or blames one deserving praise
casts with his mouth an unlucky throw by which he finds no happiness.​"

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

"For a hundred thousand and thirty-six nirabbudas, plus five abbudas,
the slanderer of noble ones goes to hell, having defamed them with evil speech and mind."

Then the bhikkhu Kokalika died on account of that illness, and because of his resentment against Sariputta and Moggallana, after death he was reborn in the red-lotus hell. Then, when the night had advanced, Brahma Sahampati, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One, paid homage to him , stood to one side, and said to him: "Bhante, the bhikkhu Kokalika has died, and because of his resentment against Sariputta and Moggallana, after death he has been reborn in the red-lotus hell." This is what Brahma Sahampati said.

He then paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there. Then, when the night had passed, the Blessed One addressed the bhikkhus: "Bhikkhus, last night, when the night had advanced, Brahma Sahampati approached me and said to me ... [as above]... He then paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there." When this was said, a certain bhikkhu said to the Blessed One: "How long, Bhante, is the life span in the red-lotus hell?"

"The life span in the red-lotus hell is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."
"Then is it possible, Bhante, to give a simile?"
"It is, bhikkhu," the Blessed One said. "Suppose there was a Kosalan cartload of twenty measures of sesamum seed. At the end of every hundred years a man would remove one seed from it. In this manner the Kosalan cartload of twenty measures of sesamum seed might be depleted and eliminated more quickly than (1) a life in a single abbuda hell would go by. (2) One life in the nirabbuda hell is the equivalent of twenty lives in the abbuda hell; (3) one life in the ababa hell is the equivalent of twenty lives in the nirabbuda hell; (4) one life in the ahaha hell is the equivalent of twenty lives in the ababa hell; (5) one life in the atata hell is the equivalent of twenty lives in the almha hell; (6) one life in the water-lily hell is the equivalent of twenty lives in the atata hell; (7) one life in the sweet-fragrance Hell is the equivalent of twenty lives in the water-lily hell; (8) one life in the blue-lotus hell is the equivalent of twenty lives in the sweet-fragrance hell; (9) one life in the white-lotus hell is the equivalent of twenty lives in the blue-lotus hell; and (10) one life in the red -lotus hell is the equivalent of twenty lives in the white-lotus hell. Now , because he harbored resentment against Sariputta and Moggallana, the bhikkhu Kokalika has been reborn in the red -lotus hell." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:  [The four verses are identical with those just above.]

​(The monk Kokālika accuses Sāriputta and Moggallāna of having evil wishes. The Buddha defends them. Later, Kokālika suffers calamity and is reborn in hell.)

AN 10.90 Khīṇāsavabalasutta: Powers

Then the Venerable Sariputta approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him : "Sariputta, when a bhikkhu's taints have been destroyed, how many powers does he possess by reason of which he can claim [to have attained] the destruction of the taints: 'My taints have been destroyed '?"
"Bhante, when a bhikkhu's taints have been destroyed , he possesses ten powers by reason of which he can claim [to have attained] the destruction of the taints: 'My taints have been destroyed .' What ten? (1) "Here, Bhante, a bhikkhu with taints destroyed has clearly seen all conditioned phenomena as they really are with correct wisdom as impermanent. This is a power of a bhikkhu with taints destroyed on the basis of which he claims [to have attained] the destruction of the taints: 'My taints have been destroyed .' (2) "Again , a bhikkhu with taints destroyed has clearly seen sensual pleasures as they really are with correct wisdom as similar to a charcoal pit. This is a power of a bhikkhu with taints destroyed . . . (3) "Again, the mind of a bhikkhu with taints destroyed slants, slopes, and inclines to seclusion; it is withdrawn, delights in renunciation, and is entirely finished with all things that are a basis for the taints. This is a power of a bhikkhu with taints destroyed.. . (4) "Again, a bhikkhu with taints destroyed has developed and well developed the four establishments of mindfulness; This is a power of a bhikkhu with taints destroyed. . . (5)-{10) "Again, a bhikkhu with taints destroyed has developed and well developed the four right strivings . . . the four bases for psychic potency . . . the five spiritual faculties . . . the five powers ... the seven factors of enlightenment. . . the noble eightfold path. This is a power of a bhikkhu with taints destroyed On the basis of which he claims [to have attained] the destruction of the taints: 'My taints have been destroyed.'

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

(Ten powers by which a monk knows that they have ended the defilements.)

V Upali

AN 10.91 Kāmabhogīsutta: One Who Enjoys Sensual Pleasures

On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then the householder Anathapindika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Householder, there are these ten kinds of persons who enjoy sensual pleasures found existing in the world. What ten?

[I. Exposition]

[A. Those Who Seek Wealth Unrighteously]

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

(2) "Someone else who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds. (3) "And still someone else Who enjoys sensual pleasures seeks wealth unrighteously, by violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. "

[B. Those Who Seek Wealth Both Righteously and Unrighteously]
(4). "Next, householder, someone who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he does riot make him self happy and pleased; nor does he share the wealth and do meritorious deeds. . (5) "Someone else who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he makes himself happy and pleased, but he does not share the wealth and do meritorious deeds. (6) "And still someone else who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both by violence and without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds.

[C. Those Who Seek Wealth Righteously]
(7) "Next, householder, someone who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he does not make himself happy and pleased, nor does he share the wealth and do meritorious deeds. (8) "Someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so,  he makes himself happy and pleased , but he does not share the wealth and do meritorious deeds. (9) "And still someone else who enjoys sensual pleasures seeks wealth righteously , without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. But he uses his wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape. (10) "And still someone else who enjoys sensual pleasures seeks wealth righteously, without violence. Having done so, he makes himself happy and pleased, and he shares the wealth and does meritorious deeds. And he uses his wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape.

[II. Evaluation]

[A. Those Who Seek Wealth Unrighteously]

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

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

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

[B. Those Who Seek Wealth Righteously and Unrighteously]

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

(5) "The one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and makes himself happy and pleased, but does not share the wealth and do meritorious deeds, may be praised on two grounds and criticized on two grounds. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The first ground on which he may be criticized is that he seeks wealth unrighteously, by violence. The second ground on which he may be praised is that he makes himself happy and pleased. The second ground on which he may be criticized is that he does not share the wealth and do meritorious deeds. This one enjoying sensual pleasures may be praised on these two grounds and criticized on these two grounds. (6) "The one enjoying sensual pleasures who seeks wealth both righteously and unrighteously, both by violence and without violence, and makes himself happy and pleased, and shares the wealth and does meritorious deeds, may be praised on three grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The one ground on which lie may be criticized is that he seeks wealth unrighteously; by violence. The second ground on which he may be praised is that he makes​ himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground."

[C. Those Who Seek Wealth Righteously]

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

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

(9) "The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, but uses that wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape— he may be praised on three grounds and criticized on one ground. The first ground on which he may be praised is that he seeks wealth righteously, w ithout violence. The second ground on which he may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. The one ground on which he may be criticized is that he uses that wealth while being tied to it, infatuated with it, and blindly absorbed in it, not seeing the danger in it and understanding the escape. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground. (10) "The one enjoying sensual pleasures who seeks wealth righteously, without violence, and makes himself happy and pleased, and shares it and does meritoriou s deeds, and uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape— he may be praised on four grounds. The first ground on which he may be praised is that he seeks wealth righteously, without violence. The second ground on which lie may be praised is that he makes himself happy and pleased. The third ground on which he may be praised is that he shares the wealth and does meritorious deeds. The fourth ground on which he may be praised is that he uses that wealth without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape. This one enjoying sensual pleasures may be praised on these four grounds. "

[Conclusion]

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

(The Buddha teaches Anāthapiṇḍika ten kinds of persons who enjoy sensual pleasures.)

  AN 10.92 Bhayasutta: Enmity

Then the householder Anathapindika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Householder, when a noble disciple has eliminated five perils and enmities, possesses the four factors of stream-entry, and has clearly seen and thoroughly penetrated with wisdom the noble method, he might, if he. so wished, declare of himself: 'I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment."

"What are the five perils and enmities that have been eliminated? (1) Householder, one who destroys life, with the destruction of life as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives, and he also experiences mental pain and dejection. One who abstains from the destruction of life does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives, nor does he experience mental pain and dejection. For one who abstains from the destruction of life, that peril and enmity has thus been eliminated. (2) "One who takes what is not given ... (3) One who engages in sexual misconduct. . . (4) One who speaks falsely. . . (5) One who indulges in liquor, wine, and intoxicants, the basis for heedlessness, with indulgence- in liquor, wine, and intoxicants as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives, and he also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives, nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus been eliminated."

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

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

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

"But with the remainderless fading away and cessation of ignorance comes cessation of volitional activities; with the cessation of volitional activities, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form ; with the cessation of name-and -form , cessation of the six sense​ bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, dejection, and anguish cease. Such is the cessation of this whole mass of suffering.' “This is the noble method that he has clearly seen and thoroughly penetrated with wisdom. "

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

(A noble disciple has eliminated five perils, realized the four factors of stream-entry, and seen the noble process.)

AN 10.93 Kiṁdiṭṭhikasutta: View

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

Then the householder Anathapindika went to the park of the wanderers of other sects. Now on that occasion the wanderers of other sects had assembled and were making an uproar as they loudly and boisterously sat discussing various pointless topics. The wanderers saw the householder Anathapindika coming in the distance and silenced one another: "Sirs, be quiet. Sirs, do not make any noise, Here comes the householder Anathapindika, a disciple of the ascetic Gotama, one among the ascetic Gotama's white-robed lay disciples who reside in Savatthi. Now these venerable ones are fond of quiet, disciplined in quiet, and speak in praise of quiet. Perhaps if he finds that our assembly is quiet, he will think to approach us."

Then those wanderers of other sects became silent.​ Then the householder Anathapindika approached those wanderers and exchanged greetings with them . When they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him : "Tell us, householder, what is the ascetic Gotama's view ?"
"Bhante , I don't know the Blessed One's view in its entirety."

"So , householder, you say you don't know the ascetic Gotama's view in its entirety. Then tell us, what is the bhikkhus' view ?"
"Bhante , I also don't know the bhikkhus' view in its entirety."
"So , householder you say you don't know the ascetic Gotama's view in its entirety and you also don't know the bhikkhus' view in its entirety. Then tell us, what is your view ?"
"It isn't hard for me to explain my view , Bhante. But first explain your own views. Afterward it won't be hard for me to explain my view ."

When this was said, one wanderer said to the householder Anathapindika: (1) "'The world is eternal; this alone is true, anything else is wrong': such is my view, householder." (2) Another wanderer said: "'The world is non-eternal; this alone is true, anything else is wrong': such is my view , householder." (3 )-(4 ) Still another said: "'The world is finite'... The world is infinite' . . . (5)—(6) -The soul and the body are the same' . . . 'The soul is one thing, the body another'. . . (7)—(10) 'The Tathagata exists after death '... 'The Tathagata does not exist after death '... The Tathagata both exists and does not exist after death ' . . . 'The Tathagata neither exists nor does not exist after death '; this alone is true, anything else is wrong: such is my view, householder."

When this was said, the householder Anathapindika said to those , wanderers: "Bhante, this venerable one said thus: His world is eternal; this alone is true, anything else is wrong ": such is my view , householder.' This view of his has arisen because of his own careless attention or conditioned by someone else's utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated. But whatever has come into being and is conditioned, a product of volition, dependency originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to."

​"Bhante, this [other] venerable one said thus: '"The world is non-eternal; this alone is true, anything else is wrong ": such is my view , householder.' This view of his has also arisen because of his own careless attention or conditioned by someone else's utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated . But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to."

"Bhante, this venerable one said thus: "'The world is finite". . . . "The world is infinite" ‘ . . "The soul and the body are the same" . . . "The soul is one thing, the body another" . . . "The Tathagata exists after death" .... "The Tathagata does not exist after d eath " . . . "The Tathagata both exists and does not exist after death " ... "The Tathagata neither exists nor does not exist after death "; this alone is true, anything else is wrong: such is my view , householder.' This view of his has also arisen because of his own careless attention or conditioned by someone else's utterance. Now this view has come into being and is conditioned, a product of volition, dependently originated . But whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. It is just suffering that he is attached to and holds to ."

When this was said, those wanderers said to the householder Anathapindika: "We have each explained our own views, householder. Now tell us your view ."
"Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Whatever is suffering is not mine; I am not this; this is not myself. That is my view ."
"Householder, whatever has come into being and is conditioned, a product of volition, dependently originated , is impermanent. Whatever is impermanent is suffering. It is just suffering that you are attached to and hold to."
"Bhante, whatever has come into being and is conditioned, a product of volition, dependently originated, is impermanent. Whatever is impermanent is suffering. Having clearly seen what is suffering as it really is with correct wisdom thus: 'This​ is not mine; I am not this; this is not myself, I understand as it really is the superior escape from it."

When this was said, those wanderers sat silenced, disconcerted, hunched over, downcast, glum , and speechless. Then the householder Anathapindika, having understood that those wanderers [sat] silenced . . . and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers.

[The Blessed One said:] "Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument."

Then the Blessed One instructed, encouraged, inspired, and gladdened the householder Anathapindika with a Dhamma talk. Then, when the householder Anathapindika had been instructed; encouraged, inspired, and gladdened by the Blessed One with a Dhamma talk, he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed. Then, not long after the householder Anathapindika had left, the Blessed One addressed the bhikkhus: "Bhikkhus, if any bhikkhu, even one ordained for a hundred years in this Dhamma and discipline. Would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them just as the householder Anathapindika has done."

(Anāthapiṇḍika visits some wanderers, who ask him about the Buddha’s views. Anāthapiṇḍika asks them to explain their own view first. He then declares his own understanding of impermanence, leaving the wanderers speechless.)

AN 10.94 Vajjiyamāhitasutta: Vajjiyamahita

On one occasion the Blessed One was dwelling at Campa on a bank of the Gaggara Lotus Pond. Then the householder Vajjiyamahita left Campa in the middle of the day to see the Blessed One. It then occurred to him: "It is not the proper time to see the Blessed One, who is in seclusion, nor to see the esteemed bhikkhus, who are also in seclusion. Let me go to the park of the wanderers of other sects."

Then the householder Vajjiyamahita went to the park of the wanderers of other sects ... [all as in 10:93]. Then the householder Vajjiyamahita approached those wanderers and exchanged greetings with them. When they had concluded their greetings and cordial talk, he sat down to one side. The wanderers then said to him: "Is it true, householder, as it is said, that the ascetic Gotama criticizes all austerities and that he unreservedly condemns and reproves all who live a harsh and austere life?"

"No, Bhante, the Blessed One does not criticize all austerities and he does not unreservedly condemn and reprove all who live a harsh and austere life. The Blessed One criticizes what deserves criticism and praises what is praiseworthy. By criticizing what deserves criticism and praising what is praiseworthy, the Blessed One speaks On the basis of distinctions; he does not speak about such matters one-sidedly."

When this was said, a wanderer said- to the householder Vajjiyamahita; "Wait a moment, householder! That ascetic Gotama whom you are praising is an abolitionist who refrains from making definite declarations."
"I will deal with that point, too, Bhante. The Blessed One has validly declared: 'This is wholesome' and; 'This is unwholesome.' Thus, when he declares what is wholesome and what is unwholesome, the Blessed One makes definite declarations. He is not an abolitionist who refrains from making definite declarations."

When this was said, those wanderers sat silenced, disconcerted, hunched over, downcast, glum, and speechless. Then the householder Vajjiyamahita, having understood that those wanderers [sat] silenced ... and speechless, rose from his seat and went to the Blessed One. He paid homage to the Blessed One, sat down to one side, and reported to the Blessed One his entire conversation with those wanderers of other sects. [The Blessed One said:] "Good, good, householder! It is in such a way that those hollow men should from time to time be thoroughly refuted with reasoned argument." (l)-(2 ) "I do not say, householder, of every kind of austerity that it should be practiced ; nor do I say of every kind of austerity that it should not be practiced. (3)~(4) I do not say of every observance that it should be undertaken; nor do I say of every observance that it should not be undertaken. (5)-(6) I do not say that one should strive in every way; nor do I say that one should not strive in anyway. (7 )-(8) I do not say that one should make every kind of relinquishment; nor do I say that one should not make any kind of relinquishment. (9)-(10) I do not say that one should attain every kind of liberation; nor do I say that one should not attain any kind of liberation."

​(l)-(2) "If, householder, when one practices a particular austerity, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not practice such austerity. But if, when one practices a particular austerity, unwholesome qualities decline and wholesome qualities increase, then, I say, one should practice such austerity. (3)-(4) "If, householder, when one undertakes a  particular observance, unwholesome qualities increase and wholesome qualities decline, then, I say, one should not undertake such an observance. But if, when one undertakes a particular observance, unwholesome qualities decline and wholesome qualities increase, then, I say, one should undertake such an observance. (5)-(6) "If, householder, when one strives in a particular way, unwholesome qualities increase and wholesome qualities decline, then, I say , one should not strive in such a way. But if, when one strives in a particular way, unwholesome qualities decline and wholesome qualities increase, then, I say, one should strive in such a way. (7)-(8) "If, householder, when one relinquishes something, unwholesome qualities increase and wholesome qualities decline, then, I say , one should not make such a relinquishment. But if, when one relinquishes something, unwholesome qualities decline and wholesome qualities increase, then, I say, one should make such a relinquishment. (9)-(10) "If, householder, when one attains a particular liberation, unwholesome qualities increase and wholesome qualities decline, then, I say , one should not attain such a liberation. But if, when one attains a particular liberation, unwholesome qualities decline and wholesome qualities increase, then, I say, one should attain such a liberation."

Then, when the householder Vajjiyamahita had been instructed, encouraged , inspired, and gladdened by the Blessed One with a Dhamma talk, he rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed . Then, not long after the householder Vajjiyamahita had left the Blessed One addressed the bhikkhus: "Bhikkhus, if any bhikkhu, even one who has long had little dust in ‘his eyes regarding this Dhamma and discipline, would thoroughly refute with reasoned argument the wanderers of other sects, he would refute them in just such a way as the householder Vajjiyamahita has done."

(The householder Vajjiyamāhita visits some wanderers, who accuse the Buddha of condemning all asceticism. Vajjiyamāhita counters this by saying the Buddha only criticizes what is worthy of criticism. The Buddha praises him, and explains in detail what this means.)
​
AN 10.95 Uttiyasutta: Uttiya

Then the wanderer Uttiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: (1) "How is it, Master Gotama, is the world eternal? Is this alone true and anything else wrong?"
"Uttiya, I have not declared: 'The world is eternal; this alone is true, anything else is wrong .'"

(2) "Then, Master Gotama, is the world not eternal? Is this, alone true and anything else wrong?"
"Uttiya, I also have not declared: 'The world is not eternal; this alone is true, anything else is wrong ."
(3)~(4) "How is it then, Master Gotama, is the world finite? .. . Is the world infinite? . . . (5)-(6) Are the soul and the body the same? ... Is the soul one thing, the body another?... (7)-(10) Does the Tathagata exist after death ?.. .Does the Tathagata not exist after death ?... Does the Tathagata both exist and not exist after death? .. . Does the Tathagata neither exist nor not exist after death? Is this alone true and anything else wrong?"

"Uttiya, I also have not declared: "The Tathagata neither exists nor does not exist after death; this alone is true, anything else is wrong."
"When I asked you: 'How is it, Master Gotama, is the world eternal? Is this alone true and anything else wrong?' you said: 'Uttiya, I have not declared: "The world is eternal; this alone is true, anything else is wrong ."

But when I asked you : 'Then, Master Gotama, is the world not eternal? Is this alone true and anything else wrong ?' you said: 'Uttiya, I also have not declared: "The world is not eternal; this alone is true, anything else is wrong." When I asked you: 'How is it then, Master Gotama, is the world finite? . . . Does the Tathagata neither exist nor not exist after death ? Is this alone true and anything else wrong?'  you said: 'Uttiya, I also have not declared: "The Tathagata neither exists nor does not exist after death; this alone is true, anything else is wrong.'" What, then, has Master Gotama declared?"

"Through direct knowledge, Uttiya, I teach the Dhamma to​ my disciples for the purification of beings, for the overcoming of sorrow and lamentation , for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana."
"But when Master Gotama, through direct knowledge, teaches the Dhamma to his disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana, will the entire world be thereby emancipated , or half the world, or a third of the world?"

When this was asked , the Blessed One remained silent. Then it occurred to the Venerable Ananda: "The wanderer Uttiya had better not adopt the evil view : 'When I ask the ascetic Gotama the most elevated question of all, he falters and does not answer. It must be that he is unable to do so. This would lead to the wanderer Uttiya's harm and suffering for a long time."

Then the Venerable Ananda said to the wanderer Uttiya: "Well then, friend Uttiya, I will give you a simile. Some intelligent people here understand the meaning of what is said by means of a simile. Suppose a king had a frontier city with strong ramparts, walls, and arches, and with a single gate. The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers and admits acquaintances. While he is walking along the path that encircles the city he would nor see a cleft or an opening in the walls even big enough for a cat to slip through. He might not know how many living beings enter or leave the city, but he could be sure that whatever large living beings enter or leave the city all enter and leave through that gate. So too, friend Uttiya, the Tathagata has no concern whether the entire world will be emancipated, or half the world , or a third of the world. But he can be sure that all those who have been emancipated, or who are being emancipated, or who will be emancipated from the world first abandon the five hindrances, corruptions of the mind that weaken wisdom , and then, with their minds well established in the four establishments of mindfulness, develop correctly the seven factors of enlightenment. It is in this way that they have been emancipated or are being emancipated or will be emancipated from the world. "

"Friend Uttiya, you asked the Blessed One from a different​ angle the same question that you had already asked him. Therefore the Blessed One did not answer you."

(The wanderer Uttiya asks the Buddha a series of ten metaphysical questions as to whether the cosmos is finite, etc. The Buddha responds by saying that he only teaches the end of suffering. Uttiya goes on to ask whether all beings will be liberated. The Buddha is silent, and Ānanda answers on his behalf.)

AN 10.96 Kokanudasutta: Kokanada

On one occasion the Venerable Ananda was dwelling at Rajagaha in the Hot Springs Park. Then, as the night was receding, the Venerable Ananda rose and went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs. The wanderer Kokanada, too, rose as the night was receding and went to the hot springs to bathe. He saw the Venerable Ananda from a distance and said to him: . "Who is here, friend?"
"I am a bhikkhu, friend."
"From which group of bhikkhus, friend?"
"From the ascetics following the Sakyan son."

"If you could take the time to answer my question, I would like to ask you about a certain point."
"You may ask, friend. When I hear your question, I'll know [whether I can answer it]."
"How is it, sir, do you hold the view : (1) 'The world is eternal; this alone is true, anything else is wrong '?"
"I don't hold such a view, friend."
"Then do you hold the view: (2) 'The world is not eternal; this alone is true, anything else is wrong '?"
"I don't hold such a view, friend."

"Do you hold the view: (3)-(4) 'The world is finite'. . . 'The world is infinite'... (5)~(6) 'The soul and the body are the same' .. . 'The soul is one thing, the body another' . ... (7)-(10) 'The Tathagata exists after death' . . . 'The Tathagata does not exist after death '. . . 'The Tathagata both exists and does not exist after death '. . . 'The Tathagata neither exists nor does not exist after death; this alone is true, anything else is wrong'?"
"I don't hold such a view, friend."
"Could it then be that you do not know and see?"
"It isn't the case, friend, that I do not know and see. I know and see."

"When I asked you: 'How is it, sir, do you hold the view: "The world is eternal; this alone is true, anything else is wrong"?' you said: 'I don't hold such a view, friend.' But when I asked​ you: 'Then do you hold the view : "The world is not eternal; this alone is true, anything else is wrong "? ' you said: 'I don't hold such a view, friend.' When I asked you: 'Do you hold the view : "The world is finite" . . . "The Tathagata neither exists nor does not exist after death; this alone is true, anything else is wrong "?' you said: 'I don't hold such a view , friend.' Then when I asked you: 'Could it then be that you do not know and see?' you said: 'It isn't the case, friend, that I do not know and see. I know and see. How , friend, should the meaning of this statement be understood?"

"'The world is eternal; this alone is true, anything else is wrong, friend: this is a speculative view . 'The world is not eternal; this alone is true, anything else is wrong': this is a speculative view . 'The world is finite' ... . 'The world is infinite'. . . 'The soul and the body are the same ';... 'The soul is one thing, the body another'. . . 'The Tathagata exists after death '... 'The Tathagata does not exist after death ' . . . 'The Tathagata both exists and does not exist after death '. . . 'The Tathagata neither exists nor does not exist after death ; this alone is true, anything else is wrong': this is a speculative view . "

"To the extent, friend, that there is a speculative view , a basis for views, a foundation for views, obsession with views, the origination of views, and the uprooting of views, I know and see this. When I know and see this, why should I say: 'I do not know and see.' I know, friend, I see." "What is your name? And how are you known by your fellow monks?"

"My name is Ananda, and my fellow monks know me as Ananda."
"Indeed , I did not realize that I was consulting the great teacher, the Venerable Ananda! if I had realized that this was the Venerable Ananda, I wouldn't have spoken so much. Let the Venerable Ananda please pardon me."

(The wanderer Kokanada meets Ānanda at the baths and engages him on the topic of the ten metaphysical questions.)

AN 10.97 Āhuneyyasutta: Worthy of Gifts

"Bhikkhus, possessing ten qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What ten? (1) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. (2) "He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—-such teachings as these he has learned much of, retained in mind, recited verbally, investigated mentally, and penetrated well by view. (3) "He has good friends, good companions, good comrades. (4) "He holds right view and has a correct perspective. (5) "He wields the various kinds of psychic potency: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahma world. "

(6) "With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and human, those that are far as well as near. (7) "He understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust, and a mind without lust as a mind without lust; a mind with hatred as a mind with hatred, and a mind without hatred as a mind without hatred; a mind with delusion as a mind, with delusion, and a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated. (8) "He recollects his manifold past abodes that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-dissolution, many eons of world-evolution, many eons of world-dissolution and world-evolution thus: 'There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here. Thus he recollects his manifold past abodes with their aspects and details. (9) "With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly , fortunate and unfortunate, and he understands how beings fare in accordance with their kamma thus: 'These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma based on wrong view, with the breakup of the body, after death , have been reborn in the plane of misery, in a bad destination , in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma based on right view, with the breakup of the body, after death , have been reborn in a good destination, in a heavenly world. Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. "

(10) "With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. "
"Possessing these ten qualities, 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 ten qualities, a monk is worthy.)

​AN 10.98 Therasutta: An Elder

"Bhikkhus, possessing ten qualities, an elder bhikkhu dwells at ease in whatever quarter he lives. What ten? (1) An elder is​ of long-standing, long gone forth. (2) He is virtuous.. . . Having undertaken the training rules, he trains in them . (3) He has learned much . . . and penetrated well by view . (4) Both Patimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (5) He is skilled in the origination and settlement of disciplinary issues. (6) He loves the Dhamma and is pleasing in his assertions, filled with a lofty joy pertaining to the Dhamma and discipline. (7) He is content with any kind of robe, alms food, lodging, and medicines and provisions for the sick. (8) He is graceful when going forward and returning, and also well restrained when sitting among the houses. (9) He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life. (10) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Possessing these ten qualities, an elder bhikkhu dwells at ease in whatever quarter he lives."

(With ten qualities, a senior monk is at ease wherever they live.)

AN 10.99 Upālisutta: Upali

Then the Venerable Upali approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, I wish to resort to remote lodgings in forests and jungle groves."
"Remote lodgings in forests and jungle groves are hard to endure, Upali. Solitude is hard to undertake and hard to delight in. When, he is alone, the woods steal the mind of a bhikkhu who does not gain concentration. It can be expected that one who says I do not gain concentration, yet I will resort to remote lodgings in forests and jungle groves' will either sink or float away."

"Suppose, Upali, there was a large lake, and a bull elephant seven or eight cubits in size would come along. He might think: 'Let me enter this lake and playfully wash my ears and back. I will bathe and drink, come out, and set off wherever I want. He then enters the lake and playfully washes his ears and back. He bathes and drinks, comes out, and sets off wherever he wants. How so? Because his large body finds a footing in the depths. “Then a hare or a cat comes along. It might think: 'How is a​ bull elephant different from myself? I'll enter this lake and playfully wash my ears and back. I will bathe and drink, come out, and set off wherever I want. Then, without reflecting, it hastily enters the deep lake. It can be expected that it will either sink or float away. Why so? Because its small body does not find a footing in the depths. So too, it can be expected that one who would say: 'I do not gain concentration, yet I will resort to remote lodgings in forests and jungle groves, will either sink or float away."

"Suppose, Upali, a young infant boy, lying on his back, would play with his own urine and feces. What do you think, isn't that a completely foolish type of amusement?"
"Yes, Bhante."
"Sometime later, when that boy grows up and his faculties mature, he would play the games that are typical for boys— garries w ith toy plovys, stick games, somersaults, games with pinwheels, games with measures made of leaves, games with toy chariots, games with toy bows. What do you think, isn't this amusement more excellent and sublime than the former kind?"
"Yes, Bhante."
"At a still later time, as that boy continues to grow up and his faculties mature still more, he enjoys himself furnished and endowed with the five objects of sensual pleasure: with forms cognizable by the eye that are wished for, desired , agreeable, pleasing, connected with sensual pleasure, tantalizing; with sounds cognizable by the ear with odors cognizable by the nose . . . with tastes cognizable by the tongue . . . with tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. What do you think, isn't this amusement more excellent and sublime than the former kind?"
"Yes, Bhante."

"Here, Upali, the Tathagata arises in the world , an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized with his own direct knowledge this world with its devas, Mara, and Brahma, this population with its ascetics and brahmins, with its devas and humans, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure spiritual life. "

"A householder or householder's son or one born in some other clan hears this Dhamma. He then acquires faith in the Tathagata and considers thus: 'Household life is crowded and dusty; life gone forth is wide open If is not easy, while living at home, to lead the spiritual life that is utterly perfect and pure as a polished conch shell. Suppose I shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness. On a later occasion, having abandoned a small or a large fortune, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. "

"Having thus gone forth and possessing the bhikkhus' training and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; he takes only what is given, expects only what is given, and dwells honestly without thoughts of theft. Having abandoned sexual activity, he observes celibacy, living apart, abstaining from sexual intercourse, the commn person's practice. "

"Having abandoned false speech, he abstains from false speech; he speaks truth, adheres to truth; he is trustworthy and reliable, no deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here in order to divide [those people] from these, nor does he repeat to these w hat he has heard elsewhere in order to divide [these people] from those; thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, lovable, words that go to the heart, courteous words that are desired by many people and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at a proper time,​ speaks what is fact, speaks on what is beneficial, speaks on the Dhamma and the discipline; at the proper time he speaks words that are worth recording, reasonable, succinct, and beneficial. "

"He abstains from injuring seeds and plants. He eats once a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from adorning and beautifying himself by w earing garlands and applying scents and unguents. He abstains from high and large beds. He abstains from accepting gold and silver, raw grain , raw meat, women and girls, men and women slaves, goats and sheep , fowl and pigs, elephants, cattle, horses, and mares, fields and land. He abstains from going on errands and running messages; from buying and selling; from cheating with weights, metals, and measures; from accepting bribes, deceiving, defrauding, and trickery. He abstains from wounding, murdering , binding, brigandage, plunder, and violence. "

"He is content with robes to protect his body and alms food to maintain his stomach, and wherever he goes he sets out taking only these with him . Just as a bird, wherever it goes, flies with its wings as its only burden, so too, a bhikkhu is content with robes to protect his body and alms food to maintain his stomach , and wherever he goes he sets out taking only these with him . Possessing this aggregate of noble virtuous behavior, he experiences blameless bliss within him self. "

"Having seen a form with the eye, he does not grasp at its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him , he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear ... Having smelled an odor with the nose ... Having tasted a taste with the tongue . . , Having felt a tactile object with the body .. .Having cognized a mental phenomenon with the mind , he does not grasp at its marks and features. Since, if he left the mind faculty unrestrained , bad unwholesome states of longing and dejection might invade him , he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. Possessing this noble restraint of the faculties, he experiences unsullied bliss within himself. "

"He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking away; he acts with clear comprehension when bending and stretching his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, consuming food, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, and keeping, silent. . . "

"Possessing this aggregate of noble virtuous behavior, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded lodging: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground , a jungle thicket, an open space, a heap of straw . "

"Having gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him . Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt."

(1) “Having thus abandoned these five hindrances, defilements of the mind, qualities that weaken wisdom , secluded from sensual pleasures, secluded from unwholesome states, he enters up on and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal."

(2) "Again, Upali, with the subsiding of thought and examination, the bhikkhu enters and dwells in the second jhana ... . What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal. (3) "Again, Upali, with the fading away as well of rapture . . , he enters and dwells in the third jhana.... What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within them selves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal."

(4) "Again, Upali, with the abandoning of pleasure and pain . . . he enters and dwells in the fourth jhana. . . . What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal. "

(5) "Again, Upali, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite',  the bhikkhu enters and dwells in the base of the infinity of space. What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal. "

(6) "Again , Upali, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' he enters and dwells in the base of the infinity of consciousness. ​What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal. "

(7) "Again, Upali, by completely surmounting the base of the infinity of consciousness, [perceiving] there is nothing, he enters and dwells in the base of nothingness. What do you think, Upali, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal. "

(8) "Again, Upali, by completely surmounting the base of nothingness, [perceiving] 'this is peaceful, this is sublime,  he enters and dwells in the base of neither-perception-nor-nonperception. What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
It is when they see this quality, too, within them selves that my disciples resort to remote lodgings in forests and jungle groves. But they still haven't attained their own goal."

(9) "Again, Upali, by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. (10) And having seen with wisdom., his taints are utterly destroyed. What do you think, isn't this dwelling more excellent and sublime than those that precede it?"
"Yes, Bhante."
"It is when they see this quality, too, within themselves that my disciples resort to remote lodgings in forests and jungle groves. And they dwell having attained their own goal."
"Come, Upali, dwell within the Sangha. While you dwell within the Sangha you will be at ease."

(When Upāli asks to go into retreat, the Buddha warns him that secluded wilderness dwellings are hard to endure unless one is accomplished in meditation. He gives a long account of the training required before going into solitude, and ends by encouraging Upāli to stay in the Saṅgha.)

AN 10.100 Abhabbasutta: Incapable

"Bhikkhus;-without having abandoned these ten things, one is incapable of realizing arahantship. What ten? Lust, hatred, delusion, anger, hostility, denigration, insolence, envy, miserliness, and conceit. Without having abandoned these ten things, one is incapable of realizing arahantship. "

"Bhikkhus, having abandoned these ten things, one is Capable of realizing arahantship . What ten? Lust... conceit. Having abandoned these ten things, one is capable of realizing arahantship."

​(Ten things must be given up before attaining perfection.)

​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The numerical discourses of the Buddha (Bhikkhu Bodhi)