1 (1) Enlightenment1821
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, wanderers of other sects may ask you: ‘What, friends, is the proximate cause for the development of the aids to enlightenment?’ 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, is the proximate cause for the development of the aids to enlightenment?’ you should answer them as follows.
(1) “‘Here, friends, a bhikkhu has good friends, good companions, [352] good comrades. This is the first proximate cause for the development of the aids to enlightenment.
(2) “‘Again, friends, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is the second proximate cause….
(3) “‘Again, friends, a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. This is the third proximate cause….
(4) “‘Again, friends, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is the fourth proximate cause….
(5) “‘Again, friends, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is the fifth proximate cause for the development of the aids to enlightenment.’
“When, bhikkhus, a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be virtuous, one who dwells restrained by the Pātimokkha … will train in them.
“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires … on the knowledge and vision of liberation.
“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy [353] for abandoning unwholesome qualities … not casting off the duty of cultivating wholesome qualities.
“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.
“Having based himself on these five things, the bhikkhu should develop further [another] four things. (6) [The perception of] unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts. (9) The perception of impermanence should be developed to eradicate the conceit ‘I am.’1822 When one perceives impermanence, the perception of non-self is stabilized.1823 One who perceives non-self eradicates the conceit ‘I am,’ [which is] nibbāna in this very life.”
2 (2) Support1824
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “It is said, Bhante: ‘Equipped with supports, equipped with supports.’ In what way is a bhikkhu equipped with supports?”1825
(1) “If, bhikkhu, supported by faith, a bhikkhu abandons the unwholesome and develops the wholesome, the unwholesome is indeed abandoned by him. (2) If, supported by a sense of moral shame … (3) … supported by moral dread … (4) … supported by energy … (5) … supported by wisdom, a bhikkhu abandons the unwholesome and develops the wholesome, that unwholesome is indeed abandoned by him.1826 [354] A bhikkhu has abandoned and well abandoned the unwholesome when he has abandoned it by seeing it with noble wisdom.1827
“Basing himself on these five things, that bhikkhu should rely on four things.1828 What four? Here, (6) having reflected, a bhikkhu uses some things; (7) having reflected, he patiently endures some things; (8) having reflected, he avoids some things; and (9) having reflected, he dispels some things.
“It is in this way, bhikkhu, that a bhikkhu is equipped with supports.”
3 (3) Meghiya1829
Thus have I heard. On one occasion the Blessed One was dwelling at Cālikā on Mount Cālikā.1830 Now on that occasion the Venerable Meghiya was the Blessed One’s attendant. Then the Venerable Meghiya approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, I would like to enter Jantugāma for alms.”
“You may do so, Meghiya, at your own convenience.”
Then, in the morning, the Venerable Meghiya dressed, took his bowl and robe, and entered Jantugāma for alms. When he had walked for alms in Jantugāma, after his meal, on returning from his alms round, he went to the bank of the Kimikālā River. As he was walking and wandering around for exercise along the bank of the Kimikālā River, the Venerable Meghiya saw [355] a lovely and delightful mango grove. It occurred to him: “This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will come back to this mango grove to strive.”
Then the Venerable Meghiya approached the Blessed One, paid homage to him, sat down to one side, and said: “This morning, Bhante, I dressed, took my bowl and robe, and entered Jantugāma for alms…. [All as above, but in the first person.] … I thought: ‘This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will go back to that mango grove to strive.’ So if the Blessed One would permit me, I will go back to that mango grove to strive.”
“As we are alone, Meghiya, wait until another bhikkhu comes along.”1831
A second time the Venerable Meghiya said to the Blessed One: “Bhante, for the Blessed One there is nothing further to be done and no [need to] increase what has been done.1832 But, Bhante, I have something further to be done and [need to] increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive.”
“As we are alone, Meghiya, wait until another bhikkhu comes along.” [356]
A third time the Venerable Meghiya said to the Blessed One: “Bhante, for the Blessed One there is nothing further to be done and no [need to] increase what has been done. But, Bhante, I have something further to be done and [need to] increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive.”
“Since you speak of striving, Meghiya, what can I say to you? You may go at your own convenience.”
Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and went to the mango grove. He entered and sat down at the foot of a tree to pass the day. Then, while the Venerable Meghiya was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to him: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to him: “This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming.”1833
Then the Venerable Meghiya approached the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, while I was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to me: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to me: ‘This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet [357] I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming.’”
“Meghiya, when liberation of mind has not matured, five things lead to its maturation.1834 What five?
(1) “Here, Meghiya, a bhikkhu has good friends, good companions, good comrades. When liberation of mind has not matured, this is the first thing that leads to its maturation.
(2) “Again, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. When liberation of mind has not matured, this is the second thing that leads to its maturation.
(3) “Again, a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation. When liberation of mind has not matured, this is the third thing that leads to its maturation.
(4) “Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. When liberation of mind has not matured, this is the fourth thing that leads to its maturation.
(5) “Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. When liberation of mind has not matured, this is the fifth thing that leads to its maturation.
“When, Meghiya, a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be virtuous, one who dwells restrained by the Pātimokkha … [358] … will train in them.
“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires … on the knowledge and vision of liberation.
“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy for abandoning unwholesome qualities … not casting off the duty of cultivating wholesome qualities.
“When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering.
“Having based himself on these five things, the bhikkhu should develop further [another] four things. (6) [The perception of] unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts. (9) The perception of impermanence should be developed to eradicate the conceit ‘I am.’ When one perceives impermanence, the perception of non-self is stabilized. One who perceives non-self eradicates the conceit ‘I am,’ [which is] nibbāna in this very life.”
4 (4) Nandaka1835
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Nandaka was instructing, encouraging, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk. Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew that the talk was finished, he cleared his throat [359] and tapped on the bolt. The bhikkhus opened the door for him. The Blessed One then entered the assembly hall, sat down on the seat that was prepared for him, and said to the Venerable Nandaka: “You gave the bhikkhus a long exposition of the Dhamma. My back was aching while I stood outside the door waiting for the talk to end.”
When this was said, the Venerable Nandaka, feeling embarrassed, said to the Blessed One: “Bhante, I did not know that the Blessed One was standing outside the door. If I had known, I wouldn’t have spoken so long.”
Then the Blessed One, having understood the Venerable Nandaka’s embarrassment, said to him: “Good, good, Nandaka! It is proper for clansmen like you who have gone forth out of faith from the household life into homelessness to sit together for the sake of a Dhamma talk. When you assemble, Nandaka, you should do one of two things: either talk on the Dhamma or maintain noble silence.
(1) “Nandaka, a bhikkhu may be endowed with faith but he is not virtuous; thus he is incomplete with respect to that factor.1836 He should fulfill that factor, [thinking]: ‘How can I be endowed with faith [360] and also be virtuous?’ But when a bhikkhu is endowed with faith and is also virtuous, then he is complete with respect to that factor.
(2) “A bhikkhu may be endowed with faith and virtuous but he does not gain internal serenity of mind;1837 thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith and virtuous, and also gain internal serenity of mind?’ But when a bhikkhu is endowed with faith and is virtuous, and also gains internal serenity of mind, then he is complete with respect to that factor.
(3) “A bhikkhu may be endowed with faith and virtuous, and he may gain internal serenity of mind, but he does not gain the higher wisdom of insight into phenomena;1838 thus he is incomplete with respect to that factor. Just as a four-legged animal with one lame or defective leg would be incomplete with respect to that limb; so too, when a bhikkhu is endowed with faith and is virtuous, and gains internal serenity of mind, but he does not gain the higher wisdom of insight into phenomena, then he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: ‘How can I be endowed with faith and virtuous, gain internal serenity of mind, and also gain the higher wisdom of insight into phenomena?’
(4) But when a bhikkhu is (i) endowed with faith and (ii) is virtuous, (iii) and he gains internal serenity of mind and (iv) also gains the higher wisdom of insight into phenomena, then he is complete with respect to that factor.”
This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, not long after the Blessed One had left, the Venerable Nandaka addressed the bhikkhus: “Just now, friends, before he rose from his seat and entered his dwelling, the Blessed One revealed the perfectly complete and pure spiritual life in four terms: [361] ‘Nandaka, a bhikkhu may be endowed with faith but not virtuous…. [Nandaka here repeats the Buddha’s discourse down to:] … But when a bhikkhu is endowed with faith and is virtuous, and he gains internal serenity of mind and also gains the higher wisdom of insight into phenomena, then he is complete with respect to that factor.’
“There are, friends, these five benefits in timely listening to the Dhamma, in timely discussion on the Dhamma. What five?
(5) “Here, friends, a bhikkhu teaches the bhikkhus 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 spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, in just that way the Teacher becomes pleasing and agreeable to him, respected and esteemed by him.1839 This is the first benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.
(6) “Again, a bhikkhu teaches the bhikkhus 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 spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma.1840 This is the second benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.
(7) “Again, a bhikkhu teaches the bhikkhus 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 spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and [362] pure, in just that way he sees in that Dhamma a deep and pithy matter after piercing it through with wisdom.1841 This is the third benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.
(8) “Again, a bhikkhu teaches the bhikkhus 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 spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, in just that way his fellow monks esteem him more highly, [thinking]: ‘Surely, this venerable has attained or will attain.’ This is the fourth benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.
(9) “Again, a bhikkhu teaches the bhikkhus 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 spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning … [and] reveals the spiritual life that is perfectly complete and pure, on hearing that Dhamma those bhikkhus there who are trainees, who have not attained their heart’s ideal, who dwell aspiring for the unsurpassed security from bondage, arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. But having heard that Dhamma, those bhikkhus who are arahants, whose taints are destroyed, who have lived the spiritual life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, [363] are devoted simply to a pleasant dwelling in this very life. This is the fifth benefit in timely listening to the Dhamma, in timely discussion on the Dhamma.”
“These are the five benefits in timely listening to the Dhamma, in timely discussion on the Dhamma.”
5 (5) Powers1842
“Bhikkhus, there are these four powers. What four? The power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship.
(1) “And what, bhikkhus, is the power of wisdom? One has clearly seen and explored with wisdom those qualities that are unwholesome and reckoned as unwholesome; those that are wholesome and reckoned as wholesome; those that are blamable and reckoned as blamable; those that are blameless and reckoned as blameless; those that are dark and reckoned as dark; those that are bright and reckoned as bright; those that should not be cultivated and are reckoned as not to be cultivated; those that should be cultivated and are reckoned as to be cultivated; those that are unworthy of the noble ones and reckoned as unworthy of the noble ones; those that are worthy of the noble ones and reckoned as worthy of the noble ones. This is called the power of wisdom.
(2) “And what is the power of energy? One generates desire to abandon those qualities that are unwholesome and reckoned as unwholesome; those that are blamable and reckoned as blamable; those that are dark and reckoned as dark; those that should not be cultivated and are reckoned as not to be cultivated; those that are unworthy of the noble ones and reckoned as unworthy of the noble ones. One makes an effort, arouses energy, applies one’s mind, and strives for this. One generates desire to obtain all those qualities that are wholesome and reckoned as wholesome; those that are blameless and reckoned as blameless; those that are bright and reckoned as bright; those that should be cultivated and are reckoned as to be cultivated; [364] those that are worthy of the noble ones and reckoned as worthy of the noble ones. One makes an effort, arouses energy, applies one’s mind, and strives for this. This is called the power of energy.
(3) “And what is the power of blamelessness? Here, a noble disciple engages in blameless bodily, verbal, and mental action. This is called the power of blamelessness.
(4) “And what is the power of sustaining a favorable relationship? There are these four means of sustaining a favorable relationship: giving, endearing speech, beneficent conduct, and impartiality. Among gifts, the best is the gift of the Dhamma. Among types of endearing speech, the best is repeatedly teaching the Dhamma to one who is interested in it and listens with eager ears. Among types of beneficent conduct, the best is when one encourages, settles, and establishes a person without faith in the accomplishment of faith, an immoral person in the accomplishment of virtuous behavior, a miserly person in the accomplishment of generosity, and an unwise person in the accomplishment of wisdom. Among types of impartiality, the best is that a stream-enterer is equal to a stream-enterer, a once-returner is equal to a once-returner, a non-returner is equal to a non-returner, and an arahant is equal to an arahant.1843 This is called the power of sustaining a favorable relationship.
“These, bhikkhus, are the four powers. When a noble disciple possesses these four powers, he has transcended five fears. What five? (5) Fear of [loss of] livelihood, (6) fear of disrepute, (7) fear of timidity in assemblies, [365] (8) fear of death, and (9) fear of a bad destination. The noble disciple reflects thus: ‘I am not afraid on account of my livelihood. Why should I be afraid on account of my livelihood? I have the four powers: the power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. An unwise person might be afraid on account of his livelihood; a lazy person might be afraid on account of his livelihood; a person who engages in blamable bodily, verbal, and mental action might be afraid on account of his livelihood; a person who does not sustain favorable relationships might be afraid on account of his livelihood.
“‘I am not afraid of disrepute…. I am not afraid of timidity in assemblies…. I am not afraid of death…. I am not afraid of a bad destination. Why should I be afraid of a bad destination? I have the four powers: the power of wisdom, the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. An unwise person might be afraid of a bad destination; a lazy person might be afraid of a bad destination; a person who engages in blamable bodily, verbal, and mental action might be afraid of a bad destination; a person who does not sustain favorable relationships might be afraid of a bad destination.’
“When a noble disciple possesses these four powers, he has transcended these five fears.”
6 (6) Association
There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, persons should be understood to be twofold: those to be associated with and those not to be associated with.1844 Robes, too, should be understood to be twofold: those to be used and those not to be used. Almsfood … Lodgings, too, should be understood to be twofold: those to be used and those not to be used. Villages or towns should be understood to be twofold: those to be resorted to and [366] those not to be resorted to. Countries or regions should be understood to be twofold: those to be resorted to and those not to be resorted to.
(1) “When it was said: ‘Persons, friends, should be understood to be 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; and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained with difficulty; and the goal of the ascetic life for the sake of which I have gone forth from the household life into homelessness does not reach fulfillment by development for me,’ in that case one should depart from that person any time night or day,1845 even without taking leave of him. One should not continue to follow him.1846
(2) “If one knows of a person: ‘When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline; but the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained without difficulty; but still, the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, does not reach fulfillment by development for me,’ in that case, having reflected, one should depart from that person after taking leave of him.1847 One should not continue to follow him.
(3) “If one knows of a person: ‘When I associate with this person, unwholesome [367] qualities decline in me and wholesome qualities increase; but the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained with difficulty; still, the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, reaches fulfillment by development for me,’ in that case, having reflected, one should continue to follow that person. One should not depart from him.
(4) “If one knows of a person: ‘When I associate with this person, unwholesome qualities decline in me and wholesome qualities increase; and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodging, and medicines and provisions for the sick—are obtained without difficulty; and the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, reaches fulfillment by development for me,’ in that case one should continue to follow that person as long as one lives. One should not depart from him even if one is dismissed.
“When it was said: ‘Persons, friends, should be understood to be twofold: those to be associated with and those not to be associated with,’ it is because of this that this was said.
(5) “When it was said: ‘Robes, friends, should be understood to be 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. [368] When it was said: ‘Robes, friends, should be understood to be twofold: those to be used and those not to be used,’ it is because of this that this was said.
(6) “When it was said: ‘Almsfood, friends, should be understood to be twofold: that to be used and that not to be used,’ for what reason was this said? If one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities increase in me and wholesome qualities decline,’ one should not use such almsfood. But if one knows of some almsfood: ‘When I use this almsfood, unwholesome qualities decline in me and wholesome qualities increase,’ one should use such almsfood. When it was said: ‘Almsfood, friends, should be understood to be 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, friends, should be understood to be 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, friends, should be understood to be 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, friends, should be understood to be 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 [369] 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, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.
(9) “When it was said: ‘Countries or regions, friends, should be understood to be 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, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to,’ it is because of this that this was said.”
7 (7) Sutavā
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the wanderer Sutavā 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:
“Bhante, on one occasion the Blessed One was dwelling right here in Rājagaha, the Mountain Fort.1848 At that time, in the presence of the Blessed One, I heard and learned this: ‘Sutavā, a bhikkhu who is an arahant—one whose taints are destroyed, who has lived the spiritual life, done what had to be done, laid down [370] the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge—is incapable of transgression in five cases. He is incapable of intentionally depriving a living being of life; he is incapable of taking by way of theft what is not given; he is incapable of engaging in sexual intercourse; he is incapable of deliberately speaking falsehood; he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman.’ Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, remember it correctly?”
“Yes, Sutavā, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sutavā, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in nine cases. (1) He is incapable of intentionally depriving a living being of life; (2) he is incapable of taking by way of theft what is not given; (3) he is incapable of engaging in sexual intercourse; (4) he is incapable of deliberately speaking falsehood; (5) he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman; (6) he is incapable of rejecting the Buddha; (7) he is incapable of rejecting the Dhamma; (8) he is incapable of rejecting the Saṅgha; (9) he is incapable of rejecting the training.’1849 [371] In the past, Sutavā, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in these nine cases.’”
8 (8) Sajjha
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the wanderer Sajjha 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:
“Bhante, on one occasion the Blessed One was dwelling right here in Rājagaha…. [as in 9:7] … Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, remember it correctly?” [372]
“Yes, Sajjha, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sajjha, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in nine cases. (1) He is incapable of intentionally depriving a living being of life; (2) he is incapable of taking by way of theft what is not given; (3) he is incapable of engaging in sexual intercourse; (4) he is incapable of deliberately speaking falsehood; (5) he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman; (6) he is incapable of entering upon a wrong course on account of desire; (7) he is incapable of entering upon a wrong course on account of hatred; (8) he is incapable of entering upon a wrong course on account of delusion; (9) he is incapable of entering upon a wrong course on account of fear.’ In the past, Sajjha, and also now I say thus: ‘A bhikkhu who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of transgression in these nine cases.’”
“Bhikkhus, there are these nine kinds of persons found existing in the world. What nine? The arahant, the one practicing for arahantship; the non-returner, the one practicing for realization of the fruit of non-returning; the once-returner, the one practicing for realization of the fruit of once-returning; the stream-enterer, the one practicing for realization of the fruit of stream-entry; the worldling. These are the nine kinds of persons found existing in the world.” [373]
10 (10) Worthy of Gifts
“Bhikkhus, these nine persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What nine? The arahant, the one practicing for arahantship; the non-returner, the one practicing for realization of the fruit of non-returning; the once-returner, the one practicing for realization of the fruit of once-returning; the stream-enterer, the one practicing for realization of the fruit of stream-entry; the clan member.1850 These nine persons are worthy of gifts … an unsurpassed field of merit for the world.”
1821 This is a composite nine, obtained by combining the five proximate causes and the four meditation subjects.
1822 The conceit “I am” (asmimāna) is more subtle than personal-existence view (sakkāyadiṭṭhi). Both are removed by the perception of non-self, but whereas the stream-enterer eliminates personal-existence view, only the arahant eliminates the conceit “I am.” On this point see SN 22:89, III 130,8–131,31. It seems that personal-the perception of non-self consists in theexistence view has a stronger conceptual underpinning than the conceit “I am,” which is more closely connected to existential need and therefore can be eliminated only at arahantship.
1823 Mp: “When the characteristic of impermanence is seen, the characteristic of non-self is seen. Among the three characteristics, when one is seen, the other two are also seen. Thus it is said: ‘When one perceives impermanence, the perception of non-self is stabilized.’” Mp-ṭ, commenting on 9:3, says: “One who perceives impermanence (aniccasaññino): one who perceives impermanence by way of the contemplation of impermanence, which occurs thus: ‘All conditioned phenomena are impermanent’ because they cease to be after having existed; because they arise and vanish; because they are fragile; because they are temporary; and because they exclude permanence. The perception of non-self is stabilized (anattasaññā saṇṭhāti): the perception of non-self consists in the contemplation of non-self, which occurs thus: ‘All phenomena are non-self’ because they are coreless; because we have no mastery over them; and because they are alien, void, hollow, and empty. This perception is stabilized, firmly established in the mind.”
1824 This is another composite nine, arrived at by combining the five means of support with the four reliances.
1825 Nissayasampanno. The expression occurs at 3:20, but with a different nuance. Mp glosses nissayasampanno here with patiṭṭhāsampanno, “possessed of a foundation,” which suggests it refers to the supporting conditions for attaining arahantship.
1826 These are the five trainee’s powers (sekhabalāni) of 5:1–2.
1827 Taṃ hi’ssa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ, yaṃsa ariyāya paññāya disvā pahīnaṃ. This statement indicates that whereas the previous four abandonings are tentative and reversible, the abandoning effected by wisdom is permanent and irreversible.
1828 These four are found among the six methods of abandoning the āsavas explained at 6:58. See, too, MN 2, where they are included among the seven methods of abandoning the āsavas.
1829 Still another composite nine, arrived at by combining the five things that lead to the mind’s maturation and the four meditation subjects, with the addition of a narrative framework. The sutta is also found as Ud 4:1, 34–37, with an “inspired utterance” added.
1830 Mp says that Cālikā was the name of a city and nearby was a mountain also called Cālikā. They had built a large monastery there and the Blessed One had been dwelling in the monastery, supported by the city.
1831 Reading with Ce and Be āgacchati, as against Ee dissatu, “let be seen.”
1832 Actually, what occurs “a second time” is only the request for permission, not the full statement. Mp: “There is nothing further to be done (natthi kiñci uttariṃ karaṇīyaṃ): because the four functions have been done respecting the four truths. And no [need] to increase what has been done (katassa vā paṭicayo): no repetition of what he has attained. For the path already developed is not developed again, and there is no repeated abandoning of abandoned defilements.”
1833 Mp: “In five hundred successive lives he had been a king. There had been a stone slab there where he used to sit. He had come accompanied by three troops of dancing girls to amuse himself in the park. From the time Meghiya sat down there, it seemed as if he were no longer a monk but a king sitting on a regal couch beneath a white parasol, surrounded by his retinue of dancing girls. As he enjoyed his splendor, sensual thoughts arose in him. Just then, he seemed to see two thieves who had been arrested by his men and brought before him. In ordering one to be executed, thoughts of ill will arose in him; and in ordering the other to be imprisoned, thoughts of harming arose. Thus he was enveloped by those unwholesome thoughts like a tree by creepers, or like a honey-eater by honey bees.”
1834 Mp: “Liberation of mind (cetovimutti): liberation of mind from defilements. In the preliminary phase of practice, the mind is liberated from defilements by way of [liberation in] a particular respect (tadaṅgavasena) and by way of suppression (vikkhambhanavasena). In the subsequent phase, it is liberated by way of eradication (samucchedavasena) and by way of tranquilization (paṭipassaddhivasena). When the dispositions have been awakened and matured, insight gives rise to the path, and as insight reaches maturity, liberation of mind is said to have matured. But in their absence it has not yet matured.”
1835 This is still another composite nine, obtained by joining the four attributes described by the Buddha with the five benefits in timely listening to the Dhamma.
1836 This begins like 8:71 but develops differently.
1837 Be has cetosamādhissa throughout, as against Ce and Ee cetosamathassa.
1838 Adhipaññādhammavipassanā, glossed as “the insight knowledge that comprehends conditioned phenomena” (saṅkhārapariggāhakavipassanāñāṇa).
1839 I read here with Ee: tathā tathā’ssa satthā piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ce and Be have tathā tathā so satthu … garu ca bhāvanīyo ca, which means that the bhikkhu becomes respected and esteemed by the Buddha.
1840 Tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca; as at 5:26, III 21–23. See p. 1724, note 990. Strangely, though the theme of this passage is the benefit in listening to and discussing the Dhamma, the second, third, and fourth benefits (and perhaps the first as well) accrue to the monk who is teaching the Dhamma.
1841 Tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. See p. 1761, note 1346.
1842 This is still another composite nine, which combines the four powers with the transcending of five fears.
1843 The explanation of “impartiality” given here may be puzzling. Samānattatā is a compound of “equal” (samāna) and “oneself” (attan). As applied to conduct, it means treating others as one would have them treat oneself, without bias or partiality. Here the word is being used to express the equality between those at the four levels of awakening, all with himself or herself.
1844 Although the text puts the subject in the singular, I have used the plural, which sounds more natural in English. The text uses the same future participle, sevitabbaṃ (and its negation, asevitabbaṃ), in relation to each subject, but I render it differently as best fits each particular case. The verb sevati, on which the participle is based, has a wide range of meanings and can support all these renderings.
1845 Rattibhāgaṃ vā divasabhāgaṃ vā. Mp: “Having known [this] some time at night, one should leave that very night. But if at night there is danger of attack by wild beasts, etc., one may wait until dawn. Having known [this] some time during the day, one should leave that very day. But if there is danger during the day, one may wait until sunset.”
1846 I prefer Ee, which does not include saṅkhā pi, “having reflected,” in the first alternative. Ce and Be both include saṅkhā pi in the first three sections. It seems, however, that reflection only becomes pertinent when there is tension between advantages and disadvantages, as in the second and third alternatives. Since the first alternative poses both material and spiritual disadvantages to staying, the proper choice is immediately evident and does not require reflection. MN 17, I 104–8, which is partly parallel to this sutta, provides a check on the readings. MN 17.3 (in Ce, Be, and Ee readings; Ee at I 105,8–10) supports the absence of saṅkhā pi in Ee text of AN.
1847 I read here with Ee āpucchā, as against Ce and Be anāpucchā. MN 17.4, in Ce and Be, have āpucchā, while Ee has neither (at I 105,28– 29). It would be proper for the bhikkhu to take leave of the person on whom he has been relying—his preceptor or teacher—since the person has at least been kind enough to provide for his material needs. Further, the omission here of the words rattibhāgaṃ vā divasabhāgaṃ vā, “any time night or day,” suggests there must also be a difference in the manner of departing.
1848 Giribbaja, a name for Rājagaha, because of the surrounding mountains.
1849 Abhabbo khīṇāsavo bhikkhu sikkhaṃ paccakkhātuṃ. This means, in effect, that he is incapable of giving up the monastic training and returning to lay life. I am following the reading of Ce. Be and Ee have the last four items of 9:8 here, and their version of the latter has the last four items of the present sutta. Hence in Ee, page 371 falls in 9:8 of the Ce version, following “a wrong course on account of fear.”
1850 Gotrabhū. In his translation of Vism, where the word is used in a technical sense, Ñāṇamoli renders it “change-of-lineage” (see Vism 672–75, Ppn 22.1–14). Mp explains this person—in accordance with the exegetical scheme of the commentaries—as “one with a mind of powerful insight that has reached the peak, the immediate condition for the path of stream-entry.” Mp is here referring to the gotrabhū mind-moment in the cognitive process (cittavīthi) of the path, the mental event that immediately precedes sotāpattimaggacitta, the mind-moment of the path of stream-entry. Since this scheme is relatively late and presupposes the Abhidhamma theory of the cognitive process, it is unlikely to reveal the original meaning of gotrabhū. In the Nikāyas, the word occurs infrequently. In the present sutta it seems to mean simply a virtuous monk or nun who has not reached the path of stream-entry. We find the plural form at MN 142.8, III 255,6–7: “But in the future, Ānanda, there will be clan members, with ochre [robes around] their necks, immoral people, of bad character” (bhavissanti kho pan’ānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā). In the latter passage it has a pejorative sense, referring to those who show merely the outer marks of a monastic without worthy inner qualities.