Download - Nyanaponika Thera; Bodhi Bhikkhu (Trs) - Anguttara Nikaya. Part III Books Eight to Eleven

7/28/2019 Nyanaponika Thera; Bodhi Bhikkhu (Trs) - Anguttara Nikaya. Part III Books Eight to Eleven

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Anguttara NikayaThe Discourse Collection

In Numerical Order

(An Anthology)

Part III: Books Eight to Eleven

by

Nyanaponika Thera

Access to Insight edition 2007

Revised: Thursday 2007-04-26http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel238.html

Source:The Wheel Publication No. 238-242(Kandy: Buddhist Publication Society, 1976).

The text below contains clear and insightful core

teachings, providing many answers to questions, whichwere spoken and explained, by the Buddha, to the NobleOnes and laymen, which were collected in selectedpassages taken from the Gradual Sayings/NumericalDiscourses.
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Contents

Book of the Eights (Concluded) / Notes Book of the Nines/ Notes Book of the Tens/ Notes Book of the Elevens

Namo tassa Bhagavato Arahatosammaa-Sambuddhassa

The Book of the Eights

1. Ways of Giving

"There are eight ways of giving. What eight?Spontaneously1 one gives; or one gives out of fear;2or because of thinking, 'He, too, has given me a gift';or because of thinking, 'He will give me a present,too'; or because of thinking that it is good to give;3or because of thinking, 'I cook, but they (beingascetics) do not; since I cook, it would not be properfor me to refuse giving (a meal) to those who do notcook'; or because of thinking, 'By giving such a gift,I shall earn a good reputation'; or one gives becauseit ennobles the mind, adorns the mind."4
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AN 8.31

2. Reasons for Giving

"There are eight reasons for giving. What eight?People may give out of affection; or in an angrymood;5 out of stupidity;6 out of fear; or because theythink: 'Such gifts have been given before by myfather and grandfather and it was done by them

before; hence, it will be unworthy of me to give upthis old family tradition'; or because of thinking, 'Bygiving this gift, I shall after the body's break-up,after death be reborn in a happy realm ofexistence, in a heavenly world'; or because ofthinking, 'When giving this gift, my heart will be

glad, and happiness and joy will arise in me'; or onegives because it ennobles and adorns the mind."

AN 8.33

3. Rebirth on Account of Giving

"There are eight kinds of rebirth on account ofgiving. What eight?

"Herein, monks, a certain person makes a gift to arecluse or a brahman, offering him food, drink,
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garments, a vehicle, flowers, incense, ointment,bedding, housing or lighting. In making the gift, hehopes for a reward. He now notices noblemen ofwealth, brahmans of wealth or householders ofwealth, provided with the five sense pleasures andenjoying them. And he thinks: 'Oh, may I be rebornamong them, when I die, when this body breaks up!'And he sets his mind on that thought, keeps to itfirmly and fosters it. This thought of his aims at

what is low,7 and if not developed to what is higher,8it will lead him to just such a rebirth. After his death,when his body breaks up, he will be reborn amongwealthy noblemen, wealthy brahmans or wealthyhouseholders. This, however, I declare only for thevirtuous, not for the unvirtuous;9 for it is due to his

purity, monks, that the heart's desire of the virtuoussucceeds.

"Then, again, a certain person makes a gift to arecluse or a brahman, offering him food... orlighting. In making the gift, he hopes for a reward.

He now hears of the long life, the beauty and thegreat happiness of deities in the realm of the FourGreat Divine Kings the Thirty-three gods the

Yaama gods the Tusita gods the gods ofcreative joy the gods controlling others' creations,
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and he wishes to be reborn among them. He sets hismind on that thought, keeps to it firmly and fostersit. This thought of his aims at what is low, and if notdeveloped to what is higher, it will lead him to justsuch a rebirth. After his death, when his body breaksup, he will be reborn among the deities in the realmof the Four Great Divine Kings... the godscontrolling others' creations. This, however, Ideclare only for the virtuous, not for the unvirtuous;

for it is due to his purity, monks, that the heart'sdesire of the virtuous succeeds.

"Then again, a certain person makes a gift to arecluse or a brahman, offering him food... orlighting. He now hears of the long life, the beauty

and the great happiness of the deities of Brahmaa'srealm, and he wishes to be reborn among them. Hesets his mind on that thought, keeps to it firmly andfosters it. This thought of his aims at what is low,and if not developed to what is higher, it will leadhim to just such a rebirth. After his death, when his

body breaks up, he will be reborn among the deitiesof Brahmaa's realm. This, however, I declare onlyfor the virtuous, not for the unvirtuous; only for onefree of lust, not for one who is lustful.10 Because he
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is without lust, monks, the heart's desire of thevirtuous succeeds.

"These, monks, are the eight kinds of rebirth onaccount of giving."

AN 8.35

4. Ways of Meritorious Action

"There are, monks, three ways of making merit.11

What three?

"There are ways of making merit by giving, by(practicing) virtue and by meditation.12

"There is a person who, only to a small degree, has

practiced the making of merit by giving; and,likewise to a small degree, he has practiced themaking of merit by virtue; but the making of meritby meditation he has not undertaken.13 This one,after death, when his body breaks up, will be rebornamong humans in an ill-favored condition.14

"Another person has practiced to a high degree themaking of merit by giving as well as by virtue; butthe making of merit by meditation he has notundertaken. Such a one, after death, when his body
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breaks up, will be reborn among humans infavorable conditions.

"Or he will be reborn in the company of the deitiesof the Four Great Divine Kings. And there, the FourGreat Divine Kings, who had practiced to a veryhigh degree the making of merit by giving and byvirtue, surpass the deities of their realm in tenthings: in divine life span, divine beauty, divine

happiness, divine power, divine sights, sounds,smells, tastes, and touches.

"Or he will be reborn in the company of the Thirty-three gods. And there, Sakka king of gods, who hadpracticed to a very high degree the making of meritby giving and virtue, surpasses...

(The same statements are made for rebirth amongthe Yaama gods, Tusita gods, the gods of creative

joy, the gods controlling others' creations, and forthe respective rulers of these realms.)

"These, monks, are the three ways of making merit."

AN 8.36

5. Outcomes of Merit


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"There are, monks, eight outcomes of merit andgoodness which are the nourishment of happinessand are very precious; they yield happiness, leadheavenwards, and bring about what is desirable,pleasing, agreeable and enjoyable. What are theseeight?

"Herein, monks, a noble disciple goes for refuge tothe Buddha. This is the first outcome of merit and

goodness which is a nourishment of happiness and isvery precious; it yields happiness, leadsheavenwards and brings about what is desirable,pleasing, agreeable and enjoyable.

"There is further a noble disciple who has gone forrefuge to the Teaching... to the Order of Monks. Thisis the second outcome... the third outcome...

"There are further, monks, these five gifts, knownfrom early times, known for long, known bytradition, ancient and unrejected; not rejected before,they are not rejected now and will not be rejected in

future; they are unrepudiated by intelligent reclusesand brahmans. What are these five gifts?

"Herein, monks, a noble disciple gives up the takingof life and abstains from it. By abstaining from the


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taking of life, the noble disciple gives toimmeasurable beings freedom from fear, gives tothem freedom from hostility, gives to them freedomfrom oppression. By giving to immeasurable beingsfreedom from fear, hostility and oppression, hehimself will enjoy immeasurable freedom from fear,hostility, and oppression. This is the first of thosegreat gifts and the fourth of the outcomes of merit.

"Further, monks, a noble disciple gives up the takingof what is not given and abstains from it. Byabstaining from what is not given, the noble disciplegives to immeasurable beings freedom from fear...

This is the second of those great gifts and the fifth ofthe outcomes of merit.

"Further, monks, a noble disciple gives up sexualmisconduct and abstains from it. By abstaining fromsexual misconduct, the noble disciple gives toimmeasurable beings freedom from fear... This is thethird of those great gifts and the sixth of theoutcomes of merit.

"Further, monks, a noble disciple gives up wrongspeech and abstains from it. By abstaining fromwrong speech, the noble disciple gives to


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immeasurable beings freedom from fear... This is thefourth of those great gifts and the seventh of theoutcomes of merit.

"Further, monks, a noble disciple gives upintoxicating drink and drugs causing heedlessness,and abstains from them. By abstaining fromintoxicating drink and drugs, the noble disciple givesto immeasurable beings freedom from fear, freedom

from hostility and freedom from oppression. Bygiving to immeasurable beings freedom from fear,hostility and oppression, he himself will enjoyimmeasurable freedom from fear, freedom fromhostility and freedom from oppression. This is thefifth of those great gifts and the eighth of the

outcomes of merit."These, monks, are the eight outcomes of merit andgoodness which are the nourishment of happinessand are very precious; they yield happiness, leadheavenwards and bring about what is desirable,pleasing, agreeable and enjoyable."

AN 8.39

6. Mindfulness of Death (I)


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Once the Blessed One was staying in the Brick Hallat Naadikaa. There he addressed the monks asfollows:

"Mindfulness of death, monks, if cultivated andfrequently practiced, brings great fruit, great benefit;it merges in the Deathless, ends in the Deathless.

Therefore, monks, you should cultivate mindfulnessof death."

After these words of the Blessed One, a certainmonk said:

"Lord, I cultivate mindfulness of death." "Andhow do you cultivate it?"

"I am thinking in this way, Lord: 'Oh, were I to livejust for one day and a night, I would direct my mindon the Blessed One's teaching. Much, indeed, couldthen be done by me!' Thus, Lord, do I cultivatemindfulness of death."

(Other monks in that assembly likewise said that

they cultivated mindfulness of death and, beingasked how they did so, they answered:)

"I am thinking in this way, Lord: 'Oh, were I to livebut for a single day... half-a-day... just for the time I


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need to eat one alms meal... half an alms meal... justfor the time I need to chew and swallow four or fivemorsels of food... just for the time I need to chewand swallow one morsel of food... just for the time Ibreathe in after the out-breath or breathe out after thein-breath, I would direct my mind on the BlessedOne's teaching. Much, indeed, could then be done byme!' Thus, Lord, do I cultivate mindfulness ofdeath."

After the monks had thus spoken, the Blessed Onesaid:

"The monks who say that they cultivate mindfulnessof death with the thought, 'Oh, were I to live just forone day and a night... just for the time needed tochew and swallow four or five morsels of food...' of these monks it must be said that they liveindolently and that, for the aim of destroying thetaints,15 they cultivate mindfulness of death in aslack way.

"But, monks, those who cultivate mindfulness ofdeath with the thought, 'Oh, were I to live for thetime I need to chew and swallow one morsel of food;or for the time of breathing in after the out-breath or


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breathing out after the in-breath, I would direct mymind on the Blessed One's teaching. Much, indeed,could then be done by me!' of these monks it canbe said that they live diligently, and that, for the aimof destroying the taints, they cultivate mindfulnessof death ardently.

"Therefore, monks, you should train yourselves,thus, 'Diligently shall we live and, for the aim of

destroying the taints, we shall cultivate mindfulnessof death in an ardent way!' Thus, indeed, O monks,you should train yourselves."

AN 8.73

7. Mindfulness of Death (II)

Once the Blessed One was staying in the Brick Hallat Naadikaa. There he addressed the monks asfollows:

"Mindfulness of death, monks, if cultivated andfrequently practiced, brings great fruit, great benefit;it merges in the Deathless, ends in the Deathless.And how, monks, is it cultivated (in that way)?


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"When, monks, the day fades and night sets in... orwhen the night is spent and the day breaks, a monkshould reflect thus: 'Many might be the causes of mydeath: a snake or a scorpion or a centipede may stingme, and through that I may die. This would be ahindrance to me.16 Or I may stumble and have a fall;or the food I ate may cause illness; or bile, phlegm,or piercing (pains of body-) gases may upset myhealth; humans or non-humans may assault me; and

through this I may die. That would be a hindrance tome.'

"Then that monk should further reflect thus: 'Do Iharbor in myself any evil and unwholesomequalities, which are still undiscarded and would be a

hindrance to me if I were to die tonight or during theday?'

"If, on reflection, that monk realizes that those evil,unwholesome qualities are still in him, then, heshould, with strong resolve, apply all his effort,vigor and exertion, (together with) mindfulness andclear comprehension, for the sake of discardingthem.
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"Just as a man whose turban or hair is on fire will, toextinguish the fire, with strong resolve, apply all hiseffort, vigor and exertion, (together with)mindfulness and clear comprehension; even soshould that monk resolutely apply all his effort... fordiscarding his evil and unwholesome qualities.

"But if, on reflection, that monk realizes that thereare in him no such evil and unwholesome qualities

that might be a hindrance to him if he were to dietonight or during the day, then he may well feelgladness and joy. By day and night he should trainhimself in everything that is beneficial.

"If, monks, mindfulness of death is cultivated in thatway, and is frequently practiced, it will bring greatfruit, great benefit, and it will merge in theDeathless, will end in the Deathless."

AN 8.74

Notes

1. Comy.: If, for instance, a lay devotee sees a monkand immediately, without hesitation offers him a seatand a meal.
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2. "Fear and blame or fear of an unhappy rebirth"(Comy.); or for appeasing the powerful.

3. "Because giving is praised by the Buddha andwise men" (Comy.).

4. "By softening the heart of the giver and therecipient" (Comy.). Some of the "ways of giving"mentioned in this and the following text referspecifically to the gift of a meal to monks, but notexclusively so. Some of the items have a generalapplication. In Sri Lanka the Pali word daana(giving, gifts) is commonly used for an alms mealoffered to Buddhist monks; but in the Pali scripturesthe usage is not restricted in that way. On the subjectof giving, see in this Anthology, Part I (Wheel No.155/158), 28, 53; in Part II (Wheel No. 208/211), 8.

5.Dosena, lit.: out of hate. Comy.: "Being angry,one gets hold of what is handy and quickly gives it."

6. Mohena. For foolish reasons; or in anunintelligent or absent-minded way.

7.Aims at what is low. Comy.: That is, at the low(level of the) five sense-objects.
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8. Uttari abhaavita.m. Comy.: "His mind has notbeen developed beyond that, i.e., towards the holypath and fruitions (of stream-entry, etc.)."

9. Sub. Comy.: "This is meant to indicate thatimmorality would create an impediment, and that itis not solely the meritorious act consisting of givingthat leads to such a favorable rebirth."

10.Free of lust (viitaraagassa). Comy.: That is, onewho is free of lust (for sensuality) either by havingeradicated it (samucchinna-raagassa) by the path ofnon-return; or by having repressed it (vikkhambhita)by a meditative attainment. For one cannot be rebornin a Brahma-world solely by giving (liberality;daana). Giving, however, is an ennobling andsupportive factor in a state of mind directed totranquillity and insight (samatha-vipassanaa). If onepractices thebrahma-vihaara (divine abidings) witha mind that has become gentle by giving, one will bereborn in the Brahma-world." Sub. Comy.: "Theterm 'free of lust' (viitaraaga) refers here only to theeradication of sensuous desire (kaama-raaga), bywhich a rebirth in a Brahma-world may well takeplace; but such a rebirth cannot occur by the
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eradication of the desire for (renewed) existence(bhava-raaga)."

11. Pu~n~naa-kiriya-vatthu. The term vatthu canalso be rendered by basis, item or type. Comy. saysthat these three are bases for their respectivebenefits. Later tradition adds another seven items;on these see "The Advantages of Merit," by BhikkhuKhantipalo (Bodhi Leaves No. 38).

12.Daana, siila, bhaavana.

13. Comy.: "He has not even made an effort inmeditation."

14. Comy.: "He will be reborn in a family of lowstatus and he will be unsuccessful in his life."

15.Aasavaana.m khayaaya.

16. Comy.: "When dying as an unliberated worldling(puthujjana), it would be a hindrance either to aheavenly rebirth or to attaining the paths ofemancipation."

The Book of the Nines

8. Meghiya
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Once the Blessed One lived at Caalikaa, on theCaaliya hill.1 There the venerable Meghiya, who wasat that time the Blessed One's attendant, approachedthe Master, saluted him respectfully, and whilestanding at one side, said:

"Lord, I wish to go to Jantugaama for alms food." "You may do as you think fit, Meghiya."

The venerable Meghiya, dressing himself in themorning and taking robe and bowl, entered

Jantugaama for alms food. Having made the almsround and taken his meal, he went to the bank of theKimikaalaa river.

There, while walking about to stretch his legs, he

saw a pleasant and beautiful mango grove. Seeing it,he thought: "Pleasant, indeed, is this mango grove; itis beautiful. Truly, it is fit for a clansman whowishes to make effort (in meditation). If the BlessedOne allows it, I shall return to this mango grove formy efforts (in meditation)."

And the venerable Meghiya went to see the BlessedOne, saluted him respectfully and sat down to oneside. He then said: "Lord, after my alms round in

Jantugaama, when I had taken my meal, I went to
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the bank of the river Kimikaalaa and while walkingthere I saw a pleasant and beautiful mango grovewhich I thought fit for a clansman who wishes tomake effort (in meditation). If the Blessed Onepermits, I shall go there and strive.

"Wait for a while, Meghiya. We are now alonehere.2 First let another monk come."3

But the venerable Meghiya repeated his request,saying: "Lord, for the Blessed One there is nothingfurther to achieve and nothing needs to be added tohis achievement. But as for me, Lord, there is stillmore that I have to achieve and more to be added towhat I have done. If the Blessed One permits, I shallgo to that mango grove and strive."

Again the Blessed One asked him to wait and againthe venerable Meghiya made his request for a thirdtime.

"As you speak of striving, Meghiya, what can wesay? You may do now as you think fit."

The venerable Meghiya, then, rose from his seat,saluted the Blessed One, and keeping him to hisright, left for the mango grove. Having arrived, he


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went deeper into the grove and sat down under a treeto spend the day there. But while staying in thatmango grove, three evil, unwholesome thoughtsconstantly assailed him: sensual thoughts, thoughtsof aversion and thoughts of aggressiveness.4

Then he thought: "Truly, it is strange, it is amazing!In faith have I gone forth from home into thehomeless life, and yet I am harassed by these three

evil, unwholesome thoughts; thoughts of sensuality,of aversion and of aggressiveness!"5

Then the venerable Meghiya went back to theBlessed One, and having saluted him, he told himwhat had occurred and he exclaimed: "Truly it isstrange, it is amazing! In faith have I gone forthfrom home into the homeless life and yet I amharassed by these three evil, unwholesomethoughts!"

"If, Meghiya, the mind still lacks maturity forliberation, there are five conditions conducive to

making it mature. What five?"The first thing, Meghiya, for making the immaturemind mature for liberation is to have a noble friend,a noble companion, a noble associate.


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"Further, Meghiya, a monk should be virtuous; hislife should be disciplined by the code of hismonastic rules; his conduct should be proper andalso his resort;6 seeing danger in the slightest fault,he should train himself in the rules he has accepted.

This is the second thing making the immature mindmature for liberation.

"Further, Meghiya, the talk in which a monk

engages should befit an austere life and be helpful tomental clarity; that is to say, it should be talk onwanting little, on contentment, on solitude, onseclusion, on application of energy, on virtue,concentration, wisdom, deliverance, and on theknowledge and vision of deliverance. If a monk has

easily, without difficulty, opportunities for such talk,this is the third thing making the immature mindmature for liberation.

"Further, Meghiya, a monk lives with his energy setupon the abandoning of everything harmful and theacquiring of everything beneficial; he is steadfastand firm in his efforts, not shirking the task as to(cultivating) things beneficial. This is the fourththing making the immature mind mature forliberation.


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"Further, Meghiya, a monk possesses wisdom; he isequipped with the wisdom that perceives the rise andfall (of conditioned things), which is noble andpenetrating and leads to the complete destruction ofsuffering. This is the fifth thing making theimmature mind mature for liberation.

"Of a monk, Meghiya, who has a noble friend, anoble companion and associate, it can be expected

that he will be virtuous... that he will engage in talkbefitting the austere life and helpful to mentalclarity... that his energy will be set upon theabandoning of everything harmful and the acquiringof everything beneficial... that he will be equippedwith the wisdom that leads to the complete

destruction of suffering."Then, Meghiya, when the monk is firmly groundedin these five things, he should cultivate another fourthings: he should cultivate the reflection on theimpurity (of the body) for abandoning lust; heshould cultivate loving-kindness for abandoningaversion; he should cultivate mindfulness ofbreathing for cutting off (distracting) thoughts; heshould cultivate the perception of impermanence foreliminating the conceit 'I am.' In one who perceives


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impermanence, the perception of egolessnessbecomes firmly established; and one who perceivesegolessness attains to the elimination of the conceit'I am' and, in this very life, he reaches Nibbaana."7

AN 9.3

9. Freed of Fivefold Fear

"There are, monks, four powers. The power ofwisdom, the power of energy, the power of anunblemished life,8 and the power of benevolence.

"And what, monks, is the power of wisdom? As tothose things which are good and held to be good,bad and held to be so; blameless and blameworthy,

and held to be so; dark and bright, and held to be so;fit or unfit to be practiced, and held to be so; whichare worthy and unworthy of noble ones, and are heldto be so to see all these things clearly and toconsider them well, this is called the power ofwisdom.

"And what, monks, is the power of energy? As tothose things that are bad, blameworthy, dark, unfit tobe practiced, unworthy of noble ones, and which areheld to be so to rouse one's will, to make an effort
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and stir up one's energy for giving up all thesethings; and as to those things that are good,blameless, bright, fit to be practiced, worthy of nobleones, and which are held to be so to rouse one'swill, to make an effort and stir up one's energy forgaining all these things this is called the power ofenergy.

"And what, monks, is the power of an unblemished

life? Herein, monks, a noble disciple9

isunblemished in his deeds, unblemished in his words,unblemished in his thoughts. This is called thepower of an unblemished life.

"And what, monks, is the power of benevolence?There are four ways of benevolence;10 by gifts, byfriendly speech, by helpful acts and by bestowal ofequity. This is the best of gifts: the gift of Dhamma.And this is the best of friendly speech: to teach againand again Dhamma to those who wish for it and wholisten attentively. And this is the best of helpful acts:to arouse, instill and strengthen faith in theunbeliever; to arouse, instill and strengthen virtue inthe immoral; to arouse, instill and strengthengenerosity in the niggard; to arouse, instill andstrengthen wisdom in the unwise. And this is the


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best bestowal of equity: if a stream-winner becomesequal to a stream-winner; a once-returner equal to aonce-returner; a non-returner equal to a non-returner;and an arahant equal to an arahant. This, monks, iscalled the power of benevolence.

"And this (concludes) the four powers.

"Now, monks, a noble disciple endowed with thesefour powers has left behind five fears: the fear forhis livelihood, the fear of disrepute, the fear ofembarrassment in assemblies, the fear of death, andthe fear of an unhappy future destiny.

"A noble disciple (thus endowed) will think: 'No feardo I have for my livelihood. Why should I have fear

about it? Have I not the four powers of wisdom,energy, unblemished life and benevolence? It is onewho is foolish and lazy, of blameworthy conduct indeeds, words and thoughts, and who has nobenevolence such a one might be in fear for hislivelihood.

"'No fear do I have about disrepute or aboutembarrassment in assemblies, nor have I fear ofdeath or of an unhappy future destiny. Why should Ihave these fears? Have I not the four powers of


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wisdom, energy, unblemished life and benevolence?It is one who is foolish and lazy, of blameworthyconduct in deeds, words and thoughts, and who hasno benevolence such a one might have all thesefears.'

"Thus it should be understood, monks, that a nobledisciple endowed with the four powers has leftbehind five fears."

AN 9.5

10. Saariputta's Lion's Roar

Once the Blessed One lived at Saavatthii, in the JetaGrove, in Anaathapi.n.dika's monastery. At that time

the venerable Saariputta approached the BlessedOne. After saluting him respectfully and beingseated, he spoke to the Blessed One thus:

"I have completed now, Lord, the rains sojourn atSaavatthii and I wish to leave for a country journey." "Yes, Saariputta, do as you think fit." Thevenerable Saariputta rose from his seat, saluted theBlessed One, and keeping him to his right, departed.


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Soon after the venerable Saariputta had left, one ofthe monks said to the Blessed One: "The venerableSaariputta hashit me and without an apology has lefton a journey."11

And the Blessed One called another monk and said:"Go, monk, and take my message to the venerableSaariputta, saying, 'The Master calls you, brotherSaariputta.'"12 (The monk did as he was bidden,) and

the venerable Saariputta responded, saying, "Yes,brother."

Then the venerable Mahaa-Moggallaana and thevenerable Aananda, taking the keys, went around themonks' lodgings and said: "Come, revered sirs,come! For today the venerable Saariputta will utterhis lion's roar in the presence of the Blessed One."

The venerable Saariputta approached the BlessedOne, and after saluting him, sat down at one side.When he was seated, the Blessed One said: "One ofyour fellow monks has made here a complaint,

saying, 'The venerable Saariputta has hit me andwithout an apology has left on a journey.'"

"He, Lord, in whom mindfulness directed on thebody is not present in regard to body (activity),13


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such a one may well hit a fellow monk and leavewithout an apology.

"Just as, Lord, people throw upon the earth thingsclean and unclean, dung, urine, spittle, pus andblood, yet for all that the earth has no revulsion,loathing or disgust about it; even so, Lord, do Idwell with a heart that is like the earth, wide,extensive and measureless, without hostility and ill-

will. However, he in whom mindfulness directed onthe body in regard to body (activity) is not present,he could well hit a fellow monk and leave withoutapology.

"Just as, Lord, people wash in water things clean andunclean, (things soiled with) dung, urine, spittle, pusand blood, yet for all that the water has no revulsion,loathing or disgust about it; even so, Lord, do Idwell with a heart that is like water, wide, extensiveand measureless, without hostility and ill-will.However, he in whom...

"Just as, Lord, fire burns things clean and unclean,(things soiled with) dung, urine, spittle, pus andblood, yet for all that the fire has no revulsion,loathing or disgust about it; even so, Lord, do I


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dwell with a heart that is like fire, wide, extensiveand measureless, without hostility and ill-will.However, he in whom...

"Just as, Lord, the wind blows over things clean andunclean, (things soiled with) dung, urine, spittle, pusand blood, yet for all that the wind has no revulsion,loathing or disgust about it; even so, Lord, do Idwell with a heart that is like the wind, wide,

extensive and measureless, without hostility and ill-will. However, he in whom... 14

"Lord, just as a dusting cloth wipes over things cleanand unclean, (things soiled with) dung, urine, spittle,pus and blood, yet for all that the dusting cloth hasno revulsion, loathing or disgust about it; even so,Lord, do I dwell with a heart that is like a duster,wide, extensive and measureless, without hostilityand ill-will. However, he in whom...

"Lord, just as an outcaste15 boy or girl, begging-vessel in hand and clad in rags, enters a village or

town with a humble heart; even so, Lord, do I dwellwith a heart like that of an outcaste youth, a heartthat is wide, extensive and measureless, withouthostility and ill-will. However, he in whom...


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"Lord, just as a bull with his horns cut, gentle, welltamed and well trained, when roaming from street tostreet, from crossroad to crossroad, will not hurtanyone with feet or horns; even so, Lord, do I dwelllike a bull with horns cut, with a heart that is wide,extensive and measureless, without hostility and ill-will. However, he in whom...

"Lord, just as a woman or man, young, youthful,

fond of adornment, who has just washed the head,would be filled with revulsion, loathing and disgustif the carcass of a snake, a dog or a man were to beslung around the neck; even so, Lord, am I filledwith revulsion, loathing and disgust for this foulbody of mine. However, he in whom mindfulness

directed on the body in regard to body (activity) isnot present, he could well hit a fellow monk andleave without apology.

"Lord, just as if one were to carry around a bowl ofliquid fat that is full of holes and crevices, oozingand dripping; even so, Lord, do I carry along thisbody that is full of holes and openings, oozing anddripping. However, he in whom mindfulnessdirected on the body in regard to body (activity) is


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not present, he could well hit a fellow monk andleave without apology."

Then that (accusing) monk rose from his seat,arranged his upper robe over one shoulder, and withhis head on the ground bowed at the feet of theBlessed One, saying: "Lord, an offense hasovercome me, in my foolishness, confusion andbadness, insofar as I have accused the venerable

Saariputta falsely, wrongly and untruthfully. May,Lord, the Blessed One accept my offense as such(and pardon me), so that in future I may restrainmyself."

"Truly, monk, an offense has overcome you in yourfoolishness, confusion and badness, insofar as youhave accused the venerable Saariputta falsely,wrongly and untruthfully. But since you haverecognized your offense as such and are makingamends according to Dhamma, we accept it fromyou. It means progress in the discipline of the nobleone if a monk recognizes his offense, makes amendsand restrains himself in the future."

The Blessed One then turned to the venerableSaariputta and said: "Forgive this foolish man,


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Saariputta, before his head splits into seven pieceson this very spot!"

"I shall forgive him, Lord, if this revered monk asksfor my pardon, and he, too, may forgive me."

AN 9.11

11. Samiddhi

(Once the venerable Samiddhi16

went to see thevenerable Saariputta and the latter questioned him asfollows:)

"What, Samiddhi, is the(conditioning) basis17 of theintentions and thoughts18 that arise in man?" "Mind-and-body, venerable sir."19

"From where derives their variety?" "From theelements."20

"What is their origin?" "Contact."21

"What is their convergence?" "Feeling"22

"What is their high-point?" "Concentration."23

"What is their master?" "Mindfulness."24

"What is their highest?" "Wisdom."25
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"What is their essence?" "Liberation."26

"Where do they merge?" "In the Deathless."27

(In the original text, the venerable Saariputtarepeats these questions and answers, andconcludes:)

"Well spoken, Samiddhi, well spoken! You haveanswered well the various questions put to you. But

do not pride yourself on that account!"28

AN 9.14

12. Rooted in Craving

"Monks, I shall teach nine things rooted in craving.29

Listen and pay heed to what I say.

"What are the nine things rooted in craving?Because of craving, there is pursuit; because ofpursuit, there is acquisition; because of acquisition,there is decision30; because of decision there isdesire and lust31; because of desire and lust, there is(selfish) tenacity32; because of (selfish) tenacity,there is possessiveness; because of possessiveness,there is avarice; because of avarice, there is (concernfor) protection; and for the sake of protection, there
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is the seizing of cudgels and weapons, there isquarrel, strife, dissension and offensive talk, andthere are slander and lies; such evil andunwholesome things may appear.

"These are the nine things rooted in craving."33

AN 9.23

Notes

1. At a monastery erected there.

2.Ekakamhaa taava; The Burmese Sangayana ed.hasekakamhi, "I am alone here."

3. Comy.: The Master said this to soften Meghiya's

heart, thinking, "If he goes there and is notsuccessful with his task, he will not be discouraged,but will return here out of affection for me."

4.Kaama-vitakkaa, byaapaada-vitakkaa, vihi.msaa-vitakkaa. These three constitute "wrong thought"(micchaa-sankappa).

5. Comy.: "In 500 successive rebirths, Meghiya hadbeen a king. When he went out into the royal parkfor sport and amusement together with dancing girls
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of three age groups, he used to sit down at that veryspot, called 'the auspicious slab.' Therefore, at thevery moment when Meghiya sat down at that place,he felt as if his monkhood had left him and as if hehad assumed a king's appearance and were seated ona splendid couch, surrounded by beautiful dancers.And when, as a king, he was enjoying that splendor,a thought of sensuality arose in him. At that verytime it happened that his great warriors brought to

him two bandits whom they had arrested, andMeghiya saw them as distinctly as if they werestanding in front of him. Now when (as a king) hewas ordering the execution of one bandit, a thoughtof hate (aversion) arose in him; and when he wasordering the manacling and imprisonment, a thought

of harming (aggressiveness) arose in him. So (evennow, as Meghiya) he became entangled in theseunwholesome thoughts like a tree in a net ofcreepers or like a honey-gatherer in a swarm ofhoney-bees."

6. Resort (gocara). The places he resorts to, andgenerally his human contacts, should be befitting fora monk.
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7. This text occurs also in Udaana 4.1, with anadditional concluding stanza.

8.Anaavajja-bala.9.Ariya-saavaka: this refers to the stream-winner(sotaapanna) and the other three stages of sainthood.Only from stream-entry onwards is moral conductperfect and inviolable.

10.Sangaha-vatthu.

11. This monk had felt neglected by the venerableSaariputta and, conceiving a grudge against him, hethought: "I shall put an obstacle to his journey."Comy. says that the venerable Saariputta, whenleaving, passed a group of monks, and a whiff ofwind moved an edge of his robe which slightlytouched the face of that monk. This was used by themonk as a cause for complaint. The story, in thistext, occurs also in the Comy. to Dhammapada v. 95(Book VII, No. 6) with some elaborations.

12. According to Comy., the Buddha knew well thatthe venerable Saariputta was quite incapable ofhurting anyone, but to exclude the reproach ofpartiality, he summoned Saariputta.
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13.Kaaye kaayagataasati.

14. These similes also occur atMN 62.

15. Can.d.aala; one of India's despised communities;they were scavengers, corpse-removers and beggars.

16. About Samiddhi, see MN 136; Thag 46; SN1.20; SN 4.22.

17. The Pali word aaramman.a has here not itsfamiliar meaning of "object," but its original, literalmeaning of "hold" or "support." Comy. explains ithere as condition(paccaya).

18. Sankappa-vitakkaa; Comy.: sankappa-bhuutaavitakkaa, intentional or purposive thoughts.

19. Naama-ruupa. Comy.: The four mentalaggregates (khandha) and the four material elementswith the corporeality derived from them, these arethe conditions for the arising of thought.

20.Dhaatu. Comy.: ruupa-dhaatu-aadiini, i.e., the

six basic objects; forms, sounds, etc.

21. Comy.: the associated contact, sampayutta-phassa.
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22.Vedanaa-samosaran.aa. It is the emotional value(pleasant, unpleasant and neutral) that holds thevarious aspects of a thought together.

23.Samaadhi-pamukhaa. Comy.: This in the sensethat concentration (on an object) is the precursor(pubbhangama) of thoughts and is their best(jet.t.haka), i.e., concentration makes for the highestintensity of thoughts.

24.Sataadhipateyyaa.

25.Pan~n~uttaraa. Comy.: the wisdom connectedwith the paths (of emancipation; magga pan~n~aa).

26.Vimutti-saaraa. From the Buddhist point of viewthe essential point about a thought is whether or notit is helpful to final liberation. According to Comy.,however, this refers to thoughts that have attained tothe essence or core, namely, liberation by thefruition stages of emancipation(phala-vimutti).

27.Amata: Nibbaana.

28. See also23(AN 10.58).

29.Tan.haa-muulaka-dhammaa.
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30.Vinicchaya. This refers to thoughts of deciding(Comy., vitakka-vinicchaya) on the utilization orvalue of what has been acquired; whether it shouldbe used or stored, etc.

31.Chanda-raaga. According to Comy., this refershere to a weaker degree of desire caused byunwholesome thoughts arising from the thought-ofobject. This weaker desire is intensified at the next

stage.32.Ajjhosaana. Comy.: the strong insistence on "I"and "mine."

33. They are also mentioned in DN 15,Mahaanidaana Sutta.

The Book of the Tens

13. The Benefits of Moral Habits

Once the Blessed One lived at Saavatthi, in the Jeta

Grove, in Anaathapin.d.ika's monastery. At thattime, the venerable Aananda approached the BlessedOne and asked:
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"What, Lord, is the benefit of good moral habits,1what is their reward?" "Non-remorse, Aananda, isthe benefit and reward of good moral habits."

"And what, Lord, is the benefit and reward of non-remorse?" "Gladness, Aananda."

"And what, Lord, is the benefit and reward ofgladness?" "(Deep inner) joy (piiti)." "And what,Lord, is the benefit and reward of (deep inner) joy?" "Tranquillity." "And what, Lord, is the benefitand reward of tranquillity?" "Happiness." "Andwhat, Lord, is the benefit and reward of happiness?" "Concentration of the mind." "And what, Lord, isthe benefit and reward of concentration?" "Realistic knowledge and vision."2

"And what, Lord, is the benefit and reward ofrealistic knowledge and vision?" "Revulsion3 anddispassion."4

"And what, Lord, is the benefit and reward ofrevulsion and dispassion?" "The knowledge andvision of deliverance.5

"Hence, Aananda, good moral habits have non-remorse as their benefit and reward; non-remorse
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has gladness as its benefit and reward; gladness has(deep inner) joy as its benefit and reward; joy hastranquillity as its benefit and reward; tranquillity hashappiness as its benefit and reward; happiness hasconcentration of the mind as its benefit and reward;concentration has realistic knowledge and vision asits benefit and reward; realistic knowledge andvision has revulsion and dispassion as its benefit andreward; revulsion and dispassion have the

knowledge and vision of deliverance as their benefitand reward. In this way, Aananda, good moral habitslead step by step to the highest."

AN 10.1

14. Lawfulness of Progress

For one who is virtuous and endowed with virtue,there is no need for an act of will:6 "May non-remorse arise in me!"; it is natural,7 monks, that non-remorse will arise in one who is virtuous.

For one free of remorse, there is no need for an actof will: "May gladness arise in me!"; it is natural thatgladness will arise in one who is free from remorse.


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For one who is glad (at heart), there is no need for anact of will: "May (deep inner) joy arise in me!"; it isnatural for one glad (at heart) that joy arises in him.

For one who has a (deep inner) joy, there is no needfor an act of will: "May my body be tranquil!";8 it isnatural for one of joyful mind that his body will betranquil.

For one of tranquil body, there is no need for an actof will: "May I feel happiness!"; it is natural for onewho is tranquil that he will feel happiness.

For one who is happy, there is no need for an act ofwill: "May my mind be concentrated!"; it is naturalfor one who is happy that his mind will be

concentrated.

For one who is concentrated, there is no need for anact of will: "May I know and see reality as it is!"; itis natural for a concentrated mind to know and seereality as it is.

For one who knows and sees reality as it is, there isno need for an act of will: "May I feel revulsion anddispassion (towards conditioned reality)!"; it isnatural for one who knows and sees reality as it is,
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that he will feel revulsion and dispassion (towardsit).

For one who feels revulsion and dispassion, there isno need for an act of will: "May I realize theknowledge and vision of deliverance!"; it is naturalfor one who feels revulsion and dispassion (towardsconditioned reality), that he will realize theknowledge and vision of deliverance.

Thus, monks, revulsion and dispassion haveknowledge and vision of deliverance as their benefitand reward... (continued in conformity with theabove, up to)... thus good moral habits have non-remorse as their benefit and reward.

In that way, monks, these qualities are integratedwith the other qualities;9 and in that way thesequalities bring other qualities to perfection, for goingfrom the here to the beyond (of conditionedreality).10

AN 10.2

15. Meditative Experience of Nibbaana (I)


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Once the venerable Aananda approached the BlessedOne and asked:

"Can it be, Lord, that a monk attains to suchconcentration of mind that in earth11 he is notconscious of earth,12 nor in water is he conscious ofwater, nor in fire... wind... the realms of infinitespace... of infinite consciousness... of nothingness...of neither perception nor non-perception is he

conscious of all these; nor is he conscious of thisworld or a world beyond13 but yet he isconscious?"14

"Yes, Aananda, there can be such a concentration ofmind."

(The preceding is repeated in full, in the originaltext.)

"But how, Lord, can a monk attain to such aconcentration of mind?"

"Herein, Aananda, the monk is thus conscious: 'This

is the peaceful, this is the best, namely, the stilling ofall (kamma) formations, the forsaking of allsubstrata (of rebirth), the elimination of craving,detachment, cessation, Nibbaana.' In that way,
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Aananda, a monk may attain to such a concentrationof mind."15

AN 10.6

16. Meditative Experience of Nibbaana (II)

Once the venerable Aananda approached thevenerable Saariputta and asked:

"Can it be, brother Saariputta, that a monk attains tosuch a concentration of mind that in earth he is notconscious of earth... (as in15)... nor is he consciousof this world or a world beyond but yet he isconscious?"

"Yes, brother Aananda, there can be such aconcentration of mind."

"But how, brother Saariputta, can a monk attain tosuch a concentration?"

"Once, brother Aananda, I lived here in thisSaavatthii, in the Dark Forest. There I attained tosuch a concentration of mind that in earth I was notconscious of earth... (as above)... nor was Iconscious of this world or a world beyond andyet I was conscious."
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"But what was the venerable Saariputta conscious ofon that occasion?"

"'Nibbaana is cessation of becoming, Nibbaana iscessation of becoming'16 one perception of thatarose in me and another perception of it ceased. Justas, brother Aananda, from a fire of faggots oneflame arises and another flame ceases, even so,brother, one perception of Nibbaana as being the

cessation of becoming arose and another perceptionof it ceased. On that occasion, brother, I consciouslyperceived that 'Nibbaana is the cessation ofbecoming.'"

AN 10.7

17. The Buddha's Lion's Roar (The Ten Powers

of a Tathaagata)

"Monks, the lion, king of beasts, comes forth fromhis lair in the evening. Having come forth from hislair, he stretches himself. He then surveys the four

directions all around. Having done so, he soundsthrice the lion's roar. And why? (He does so with thethought:) 'May I not cause the death of smallcreatures that have gone astray!'


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"'The lion' this, monks, is a name for theTathaagata, the Holy One (Arahant), the PerfectlyEnlightened One. When, monks, the Tathaagataexpounds the Dhamma in an assembly, that is his'lion's roar.'

"There are, monks, these ten Tathaagata powers17 ofa Tathaagata, endowed with which the Tathaagataclaims the foremost rank, utters his lion's roar in the

assemblies and sets rolling the supreme wheel (ofhis Dhamma).18 What are these ten Tathaagatapowers?

(1) "Herein, the Tathaagata understands, as it reallyis, cause as cause and non-cause as non-cause.19 Thisis a Tathaagata power of the Tathaagata, andbecause of that power he claims the foremost rank,utters his lion's roar in the assemblies and setsrolling the supreme wheel (of his Dhamma).

(2) "And again, the Tathaagata understands, as itreally is, by way of cause and root condition,20 the

result of past, future and present actions that areperformed. This is a Tathaagata power of the

Tathaagata, and because of that power...


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(3) "And again, the Tathaagata understands, as itreally is, the way leading to all (destinies).21 This is a

Tathaagata power of the Tathaagata, and because ofthat power...

(4) "And again, the Tathaagata understands, as itreally is, the world with its many and differentelements.22 This is a Tathaagata power of the

Tathaagata...

(5) "And again, the Tathaagata understands, as itreally is, the different dispositions23 of beings. Thisis a Tathaagata power of the Tathaagata...

(6) "And again, the Tathaagata understands, as itreally is, the improvement and decline in the

faculties24

of other beings, other persons. This is aTathaagata power of the Tathaagata...

(7) "And again, the Tathaagata understands, as itreally is, with regard to the meditative absorptions,the (eight) liberations, the (types of) concentrationand (the nine meditative) attainments,25 their defectsand purity, and the emergence from them. This is a

Tathaagata power of the Tathaagata...


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(8) "And again, the Tathaagata recollects hismanifold past lives, that is to say, one birth, twobirths, three births, four births, five births, ten births,twenty births, thirty births, forty births, fifty births, ahundred births, a thousand births, a hundredthousand births, many aeons of world contraction,many aeons of world expansion, many aeons ofworld contraction and expansion; there he was sonamed, of such a race, with such an appearance,

such kind of food, such experience of pleasure andpain, such an end of his life span; and passing awayfrom there, he reappeared elsewhere; and there, too,he was so named, of such a race, with such anappearance, such kind of food, such experience ofpleasure and pain, such an end of his life span; and

passing away from there, he reappeared here; thuswith their aspects and particulars he recollects hismanifold past lives.26 This is a Tathaagata power ofthe Tathaagata...

(9) "And again, with the divine eye, which is

purified and surpasses the human, the Tathaagatasees beings passing away and reappearing, inferiorand superior, fair and ugly, happy or unhappy intheir destiny. He understands beings as faringaccording to their deeds: these worthy beings, who


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were ill-conducted in body, speech, and mind,revilers of noble ones, wrong in their views,acquirers of kamma due to wrong view, have, on thebreakup of the body, after death, reappeared in astate of loss, in an unhappy destiny, in perdition, inhell; but these worthy beings, who were well-conducted in body, speech, and mind, not revilers ofnoble ones, right in their views, acquirers of kammadue to right view, have on the breakup of the body,

after death, reappeared in a happy destiny, in theheavenly world; thus, with the divine eye, which ispurified and surpasses the human, he sees beingspassing away and reappearing, inferior and superior,fair and ugly, happy or unhappy in their destiny; heunderstands beings as faring according to their

deeds.27 This is a Tathaagata power of aTathaagata...

(10) "And again, the Tathaagata, after destroying thecankers (aasava), has realized for himself here andnow with direct knowledge the canker-free liberation

of the heart and liberation by wisdom, and he entersupon and dwells in it. This is a Tathaagata power ofthe Tathaagata, and because of that power he claimsthe foremost rank, sounds his lion's roar in the
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assemblies and sets rolling the supreme wheel (ofhis Dhamma).

"These, monks, are the ten Tathaagata powers of theTathaagata, endowed with which the Tathaagataclaims the foremost rank, utters his lion's roar in theassemblies and sets rolling the supreme wheel (ofhis Dhamma)."

AN 10.21

18. Doctrinal Statements

Once the venerable Aananda approached the BlessedOne and, after saluting him, sat at one side. TheBlessed One addressed the venerable Aananda thus:

"As to those things, Aananda, that lead to therealization by direct knowledge of the variousdoctrinal statements,28 herein I am confident,Aananda, and I claim to teach Dhamma about these(doctrinal statements) in such a way that a personwho acts accordingly will know the real as beingreal and the unreal as being unreal; he will know theinferior as being inferior and the excellent as beingexcellent; he will know (the mental states) that canbe surpassed as being surpassable and the
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unsurpassable (mental states) as beingunsurpassable; and there is the possibility that hewill know, understand and realize it just as it oughtto be known, understood and realized.

"But that, Aananda, is the highest knowledge,namely, the knowledge of these things as they reallyare. And I say, Aananda, there is no knowledgehigher and more excellent than this."

(Here follows a full repetition of the text on the tenTathaagata powers, as in the preceding sutta.)

AN 10.22

19. Universal Impermanence

"Monks, as far as there are Kaasi29 and Kosalapeople, as far as the realm of Pasenadi, the Kosalaking, extends, the Kosala king Pasenadi ranks as thehighest. But even for King Pasenadi change30 takesplace, transformation takes place.

"When seeing this, monks, a well-taught nobledisciple is repelled by it; being repelled, he becomesdisenchanted about the highest,31 not to speak ofwhat is low.


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~

"Monks, as far as sun and moon revolve and

illuminate all directions by their radiance, so fardoes the thousandfold world system extend. And inthat thousandfold world system, there are a thousandmoons, a thousand suns, a thousand Sinerus, kingsof mountains, a thousand Rose-Apple continents, athousand Western Goyana continents, a thousand

Northern Kuru continents, a thousand EasternVideha continents, a thousand four great oceans, athousand Four Great Divine Kings and theirheavens, a thousandfold of the heavens of the

Thirty-three gods, of the Yaama gods, of the Tusitagods, of the gods of creative joy, of the gods

controlling others' creations, and there are athousand Brahma-worlds. As far, monks, as thisthousandfold world system extends, the GreatBrahmaa ranks there as the highest. But even for theGreat Brahmaa, change takes place, transformationtakes place.

"When seeing this, monks, a well-taught nobledisciple is repelled by it; being repelled, he becomesdisenchanted about the highest, not to speak of whatis low.


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~

"There will be a time, monks, when this world

comes to an end.32

And at that time, beings aregenerally reborn in the heaven of the RadiantDeities.33 There they live, made of mind, feeding on

joy, radiating light from themselves, traversing theskies, living in glory, and thus they remain for a verylong time. When the world comes to an end, monks,

these Radiant Deities rank as the highest. But evenfor the Radiant Deities change takes place,transformation takes place.


~

"Monks, there are the ten kasina devices (forconcentration). What are the ten? Someoneperceives the earth kasina, above, below, on allsides, undivided, unbounded; another personperceives the water kasina... the fire kasina... thewind kasina... the blue... yellow... white... redkasina... the space kasina... the consciousness kasina,


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above, below, on all sides, undivided, unbounded.These are the ten kasina devices. Among these ten,this is the highest when one perceives theconsciousness kasina above, below... unbounded.

There are, indeed, monks, such persons whoperceive in that way. But even for persons who thusperceive, change takes place, transformation takesplace.


~

"Monks, there are eight stages of mastery.34

Whatare the eight?

"(1) Perceiving forms on one's own body, one seesforms externally, small ones, beautiful or ugly: andin mastering them one understands: 'I know, Iunderstand!' This is the first stage of mastery... (8)Not perceiving forms, on one's own body, one seesforms externally, white forms, of white color, whiteappearance, white luster, and mastering these, one
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understands: 'I know, I understand!' This is theeighth stage of mastery.

"Among these eight, the highest is: not perceivingforms on one's own body, one sees forms externally,white forms... There are, indeed, monks, personswho perceive in such a way. But even for personswho thus perceive, change takes place,transformation takes place.


~

"Monks, there are four modes of progress: painfulprogress with slow comprehension, painful progresswith quick comprehension, pleasant progress withslow comprehension, pleasant progress with quickcomprehension. Among these four, the highest ispleasant progress with quick comprehension. Thereare, indeed, those who make progress in such a way.But even for persons who make progress in such away, change takes place, transformation takes place.


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~

"Monks, there are four modes of perception: oneperson perceives what is limited and anotherperceives what is extended; one person perceiveswhat is immeasurable and another, (aware that)'There is nothing,' perceives the sphere ofnothingness.35

"Among these four modes of perception, the highestis when, (aware that) 'There is nothing,' one

perceives the sphere of nothingness. There are,indeed, those that perceive in such a way. But evenfor them, change takes place, transformation takesplace.


~


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"Monks, among the views of outsiders, this is thehighest (within their scope): 'Had there not been(kamma in the past), there would be existence nowfor me; I shall not be (in the future) and (then) therewill not be any obstacle for me.'36

"For one, monks, who has such a view, it can beexpected that he will not feel attracted to existence,37and he will have no aversion against the cessation of

existence.38

There are, indeed, those who have sucha view. But even for them, change takes place,transformation takes place.


~

"Monks, there are some recluses and brahmans whoteach an 'ultimate purification.'39 Those who teach an'ultimate purification,' regard it as the highest if,after transcending the sphere of nothingness, oneenters into and dwells in the sphere of neither-perception-nor-non-perception. They teach theirdoctrine for the direct knowledge and realization of
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that. There, indeed, those who thus teach. But evenfor them, change takes place, transformation takesplace.


~

"Monks, there are some recluses and brahmans whoteach the highest Nibbaana during lifetime.40 Tothose who teach the highest Nibbaana duringlifetime, the highest is the liberation-without-clinging,41 (attained) after seeing the six bases of

contact42

as they really are, namely, their arising andending, the enjoyment and misery in them, and theescape from them.

"And though I teach and proclaim thus, somerecluses and brahmans wrongly and falsely, contraryto truth and fact, misrepresent me thus: 'The recluseGotamadoes not teach the full penetrationof sensualthings,43 nor of the fine-material states,44 nor of thefeelings.' But, monks, I do teach the full penetrationof sensual things45 of the fine-material states46 and of
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feelings.47 And being stilled, serene and cooled (ofpassions) even during lifetime, I proclaim the perfectNibbaana that is free of any clinging."48

AN 10.29

20. King Pasenadi's Homage to the Buddha King

Pasenadi's Homage to the Buddha

Once, the Blessed One lived at Saavatthi, in the JetaGrove, in Anaathapi.n.dika's monastery. At that timethe Kosala king Pasenadi had returned from a shambattle,49 having been victorious and having achievedhis purpose. The king, then, set out in the directionof the monastery. As far as the cart road went, herode by chariot; then he alighted from it and entered

the monastery on foot.

At that time, a number of monks were walking upand down in the open. The king approached themand asked: "Where, your reverences, is the BlessedOne staying now, the Holy One, fully enlightened?"

"He is staying in the lodging there, great king, wherethe door is shut. You may go there quietly andwithout haste. Then enter the veranda, clear your


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throat and knock with the door bar. The Blessed Onewill open the door for you."

The king did as he was told, entered the veranda,cleared his throat and knocked with the door bar.

The Blessed One opened the door and the king wentin. Bending low before the Blessed One, with hishead on the ground, he kissed the Blessed One's feet,embracing them with his hands. Then he announced

his name: "I am Pasenadi, Lord, the Kosala king. Iam Pasenadi, Lord, the Kosala king."

"But, great king, what reason do you see for showingto this body such profound humility and offering itsuch loving devotion?"

"To express my grateful thanks, Lord; for that reasondo I show to the Blessed One such profoundhumility and offer to him my loving devotion.

"For the Blessed One, Lord, lives for the welfare ofmany folk, for the happiness of many folk; because agreat many people have been established by him inthe holy method (of the Teaching), namely, in nobleand beneficial principles. It is for this reason, Lord,that I show to the Blessed One such profoundhumility and offer him my loving devotion.


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"Again, Lord, the Blessed One is virtuous, of virtuethat is mature, of virtue that is holy, of virtue that iswholesome; he is endowed with wholesome virtue.It is for this reason...

"Again, Lord, the Blessed One has been a forestdweller for a long time, he resorts to remote forestlands, to secluded dwellings. It is for this reason...

"Again, Lord, the Blessed One is contented withwhatever robes, alms food, dwelling, remedies andmedicines he receives as requisites. It is for thisreason...

"Again, Lord, the Blessed One is worthy of gifts,worthy of hospitality, worthy of offerings, worthy of

reverential salutation, being the incomparable fieldof merit for the world. It is for this reason...

"Again, Lord, the Blessed One obtains at will,without difficulty and trouble (the opportunity for)talk that is helpful to an austere life, useful formental clarity; namely, talk on frugality,contentedness, solitude, seclusion, application ofenergy, virtue, concentration, wisdom, deliverance,and on the knowledge of wisdom and deliverance. Itis for this reason...


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"Again, Lord, the Blessed One attains at will,without difficulty and trouble, the four jhaanas,which make for loftiness of mind and for a happyabiding in the present. It is for this reason...

"Again, Lord, the Blessed One recollects hismanifold past lives, that is to say, one birth...(continue as in17(8))... It is for this reason...

"Again, Lord, the Blessed One, with the divine eye,which is purified... (continue as in 17(9))... It is forthis reason...

"And again, Lord, the Blessed One, after destroyingthe cankers, has realized for himself here and nowwith direct knowledge the canker-free liberation of

the heart and liberation by wisdom, and he entersupon and dwells in it. It is for this reason, Lord, thatI show to the Blessed One such profound humilityand offer him my loving devotion.

"But now, Lord, we must go. We have much workand many duties."

"Do as you think fit, great king."
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And the Kosala king Pasenadi rose from his seat,saluted the Blessed One respectfully and keepinghim to his right, departed.

AN 10.30

21. Self-examination

"If, monks, a monk is not skilled in (knowing) theways of others' minds, he should resolve, 'I mustbecome skilled in (knowing) the ways of my ownmind.'50 Thus, monks, should you train yourselves.

"And how is a monk skilled in (knowing) the waysof his own mind? It is just as if a man or a woman,young, youthful and fond of adornment, would look

at their face in a clean, bright mirror or in a bowl ofclear water. If they then see any dust or dirt, theywill make all effort to remove it. But if no dust ordirt is seen, they will be glad about it, and their wishsatisfied, they will think, 'How good! I am clean!'

"Similarly, monks, it is of great importance for amonk that he examines himself as to qualities in himthat are wholesome: 'Am I often covetous or oftennot covetous? Do I often have ill-will in my heart oram I often free of it? Am I often immersed in sloth
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and torpor or am I often free of it? Am I excited oroften free of excitement? Am I often in doubt oroften free of doubt? Am I often angry or often freeof anger? Is my mind often defiled (by unwholesomethoughts) or often free of defilements? Is my bodyoften restless or often free of restlessness? Am Ioften lazy or often energetic? Am I oftenunconcentrated or often concentrated?'

"When a monk, in such self-examination, finds thathe is often covetous, malevolent, slothful, excited,doubtful, angry, mentally defiled, bodily restless,lazy and unconcentrated, that [understanding] thatmonk should apply his utmost zeal and energy,effort and exertion, as well as unremitting

mindfulness and clear comprehension, (directingthem) to the abandoning of all those bad andunwholesome qualities.

"Just as a man whose clothes or turban are on firewill apply his utmost zeal and energy, effort andexertion, as well as mindfulness and clearcomprehension, so that he may extinguish the fire;even so, for the abandoning of those bad andunwholesome qualities the monk should apply hisutmost zeal and energy...


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"But if that monk, on examining himself, finds thathe is (more) often without covetousness and ill-will,(more) often free from sloth and torpor, fromexcitement and doubt; (more) often free from anger;and finds that his mind is (more) often undefiled andhis body free of restlessness; that he is (more) oftenenergetic and well concentrated then groundinghimself firmly in all these wholesome qualities, heshould (go) beyond (that) and make an effort for the

elimination of the cankers.

AN 10.51

22. Do not stagnate!

"I do not approve, monks, of stagnation in things

wholesome, not to speak of a decline. It is growth inthings wholesome that I praise, and not stagnation,nor decline in them."

AN 10.53 (extract)

23. The Roots of Everything

"... It may be, monks, that wandering ascetics ofanother persuasion should ask you: 'In what are allthings rooted? Whereby do they come to actual


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existence? Where do they arise? Where do theyconverge? What is the foremost in all things? Whatis their master? What is the highest of all things?What is the essence in all things? Where do allthings merge? Where do they end?'

"If thus questioned, monks, you should reply in thefollowing way:

"'All things are rooted in the will.51 All things cometo actual existence through attention.52 All thingsarise from contact. All things converge on feelings.Of all things the foremost is concentration.53 Allthings are mastered by mindfulness. Of all things thehighest is wisdom. In all things the essence isliberation. All things merge in the Deathless. AndNibbaana is the ending of all things.'"54

AN 10.58

24. The Spirit of Monkhood

"Wherefore, monks, you should train yourselvesthus: 'In the spirit of our going forth55 should ourmind be strengthened! No evil, unwholesomethoughts should entangle our mind and remain in it!In the perception of impermanence should our mind


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be strengthened. In the perception of egolessnessshould our mind be strengthened. In the perceptionof (the body's) impurity should our mind bestrengthened. In the perception of (the world's)misery should our mind be strengthened. In knowingthe straight and crooked ways of the world insuch perception should our mind be strengthened. Inknowing gain and loss in the world in suchperception should our mind be strengthened.56 In

knowing the origin and the ending of the world insuch perception should our mind be strengthened.57In the perception of giving up should our mind bestrengthened. In the perception of dispassion shouldour mind be strengthened. In the perception ofcessation should our mind be strengthened.'

"In that way, monks, should you train yourselves."

AN 10.59

25. Ignorance and Craving

(AN 10.61:) "A first beginning of ignorance cannotbe conceived,58 (of which it can be said), 'Beforethat, there was no ignorance and it came to be afterthat.' Though this is so, monks, yet a specificcondition59 of ignorance can be conceived.
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Ignorance, too, has its nutriment,60 I declare; and it isnot without a nutriment. And what is the nutrimentof ignorance? 'The five hindrances,'61 should be theanswer.

(AN 10.62:) "A first beginning of the craving ofexistence62 cannot be conceived, (of which it can besaid), 'Before that, there was no craving forexistence and it came to be after that.' Though this is

so, monks, yet a specific condition for craving forexistence can be conceived. Craving for existence,too, has its nutriment, I declare; and it is not withouta nutriment. And what is the nutriment of craving forexistence? 'Ignorance,' should be the answer. Butignorance, too, has its nutriment; it is not without a

nutriment. And what is the nutriment of ignorance?'The five hindrances,' should be the answer.

(AN 10.61 & 62:) "But the five hindrances, too,have their nutriment, monks; they are not without anutriment. And what is the nutriment of the fivehindrances? 'The three ways of wrong conduct,'63should be the answer.

"The three ways of wrong conduct, too, have theirnutriment; they are not without a nutriment. And


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what is their nutriment? 'Lack of sense-control,'should be the answer.

"Lack of sense-control, too, has its nutriment; it isnot without a nutriment. And what is its nutriment?'Lack of mindfulness and clear comprehension,'should be the answer.

"Lack of mindfulness and clear comprehension, too,has its nutriment; it is not without a nutriment. Andwhat is the nutriment of the lack of mindfulness andclear comprehension? 'Unwise attention,'64 should bethe answer.

"Unwise attention, too, has its nutriment; it is notwithout a nutriment. And what is the nutriment of

unwise attention? 'Lack of faith,'65

should be theanswer.

"Lack of faith, too, has its nutriment; it is notwithout a nutriment. And what is the nutriment oflack of faith? 'Listening to wrong teachings,'66should be the answer.

"Listening to wrong teachings, too, has its nutriment;it is not without a nutriment. And what is thenutriment to listening to wrong teachings?


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'Association with unworthy people,'67 should be theanswer.

"Hence, when association with unworthy peopleprevails, it will make prevail the listening to wrongteachings.68 When listening to wrong teachingprevails, it will make prevail lack of faith. Whenlack of faith prevails, it will make prevail unwiseattention. When unwise attention prevails, it will

make prevail lack of mindfulness and clearcomprehension. When lack of mindfulness and clearcomprehension prevails, it will make prevail lack ofsense-control. When lack of sense-control prevails, itwill make prevail the threefold wrong conduct.When the threefold wrong conduct prevails, it will

make prevail the five hindrances. When the fivehindrances prevail, they will make ignorance prevail.(AN 10.62 adds: When ignorance prevails, it willmake prevail the craving for existence.) Such is thenutriment of that ignorance (AN 10.62: of thatcraving for existence), and so it prevails.

"Just as if, when there is heavy rain high up in themountains, the water, flowing downwards, will fillup the clefts, crevices and fissures in the mountains,and when these are full, they will fill up the little


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pools; the full little pools will fill up the lakes; thefull lakes will fill up the small rivers; the full smallrivers will fill up the big rivers; and the full bigrivers will fill up the great ocean. Such is thenutriment of the great ocean, and so it becomes full.

"In the same way, monks, when association withunworthy people prevails, listening to wrongteachings will prevail... when the five hindrances

prevail, ignorance (and craving for existence) willprevail. Such is the nutriment of ignorance (and ofcraving for existence), and so it prevails.

"Liberation by supreme knowledge,69 too, has itsnutriment, I declare, monks; it is not without anutriment. And what is the nutriment of liberation bysupreme knowledge? 'The seven factors ofenlightenment,' should be the answer.

"The seven factors of enlightenment, too, have theirnutriment, I declare; they are not without anutriment. And what is the nutriment of the seven

factors of enlightenment? 'The four foundations ofmindfulness,' should be the answer.

"The four foundations of mindfulness, too, havetheir nutriment; they are not without a nutriment.
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And what is the nutriment of the four foun

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