Aṅguttara Nikāya
Dasakanipāta –– The collection of the tens
1. Paṭhamapaṇṇāskam –– The first fifty
001. Ānisaṃsavaggo –– The section on benefits
1. Kimatthiyasuttaṃ –– For what reason are merits
1. I heard thus. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Venerable Ānanda approached The Blessed One, worshipped, sat on a side and said:
“Venerable sir, for what reason and benefits are clever virtues?”
“Ānanda, clever virtues are for the reason and benefit of non-remorse.
“Venerable sir, for what reason and benefits is non-remorse?”
“Ānanda, non-remorse is for the reason and benefit of delight.
“Venerable sir, for what reason and benefits is delight?”
“Ānanda, delight is for the reason and benefit of joy”
“Venerable sir, for what reason and benefits is joy?”
“Ānanda, joy is for the reason and benefit of tranquility.
“Venerable sir, for what reason and benefits is tranquility?”
“Ānanda, tranquility is for the reason and benefit of pleasantness.
“Venerable sir, for what reason and benefits is pleasantness?”
“Ānanda, pleasantness is for the reason and benefit of concentration.
“Venerable sir, for what reason and benefits is concentration?”
“Ānanda, concentration is for the reason and benefit of the vision of things as they really are”
“Venerable sir, for what reason and benefits is the vision of things as they really are?”
“Ānanda, the vision of things as they really are, is for the reason and benefit of turning away and disenchantment”
‘“Venerable sir, for what reason and benefits is turning away and disenchantment?”
“Ānanda, turning away and disenchantment is for the reason and benefit of the knowledge and vision of release”
Thus Ānanda, clever virtues are for the reason and benefit of non-remorse. Non-remorse is for the reason and benefit of delight. Delight is for the reason and benefit of joy. Joy is for the reason and benefit of tranquility. Tranquility is for the reason and benefit of pleasantness. Pleasantness is for the reason and benefit of concentration. Concentration is for the reason and benefit of knowledge and vision of seeing things as they really are. Knowledge and vision of seeing things as they really are, is for the reason and benefit of turning away and disenchantment. Turning away and disenchantment is for knowledge and vision of release. Thus Ānanda, clever virtues lead to the highest.
2. Cetanākaranīyasuttaṃ –– Intending
2. “Bhikkhus, someone who has clever virtues, need not intend. ‘May non-remorse come to me.’ It is the general rule for non-remorse to arise to a virtuous person. Someone who has no remorse, need not intend. ‘May delight come to me.’ It is the general rule for delight to arise to one without remorse. Someone who is delighted need not intend. ‘May joy come to me.’ It is the general rule for joy to arise to a delighted one. Someone who is joyful need not intend. ‘May my body be appeased’ It is the general rule for the joyful to experience appeasement of the body. Someone with an appeased body need not intend. ‘May I feel pleasant.’It is the general rule for one with an appeased body to feel pleasant. A pleasant one, need not intend. ‘May my mind be concentrated.’ It is the general rule for the pleasant one to be concentrated. Bhikkhus, someone with a concentrated mind need not intend. ‘May I know and see it, as it really is. It is the general rule for the concentrated to know and see as it really is. Bhikkhus, someone who knows and sees, as it really is, need not intend. ‘May I turn away and be disenchanted.’ It is the general rule for one who knows and sees to turn away and be disenchanted. Bhikkhus, the one who has turned away and become disenchanted need not intend. ‘May I realize knowldge and vision of release’ It is the general rule for one who turned away and is disenchanted to realize knowledge and vision of release.
Thus bhikkhus turning away and disenchantment is for knowledge and vision of release and its benefits. Knowledge and vision of seeing things as they really are, is for turning away and disenchantment and its benefits. Concentration is for knowledge and vision of seeing things as they really are, and their benefits. Pleasantness is for concentration and its benefits. Tranquility is for pleasantness and its benefits. Joy is for tranquility and its benefits. Delight is for joy and its benefits. Non-remorse is for delight and its benefits. Clever virtues are for non-remorse and its benefits. Thus bhikkhus, thoughts overflow from thoughts and get completed by thoughts, while they flow up and down.
3. Paṭhama-upanisasuttaṃ- First that rests on causes
3. Bhikkhus, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquility is destroyed. When there is no tranquility, gone wrong in tranquility, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away and disenchantment is destroyed. When there is no turning away and disenchantment, gone wrong in turnng away and disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed … re … knowledge and vision of release is destroyed.
Bhikkhus, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquility. When there is tranquility, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away and disenchantment. To one who has turned away and is disenchanted, there is knowledge and vision of release. Bhikkhus, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse … re … there is knowledge and vision of release …
4. Dutiya –– upanisasuttaṃ – Second that rests on causes
4. Then venerable Sāriputta addressed the bhikkhus:
“Friends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed When there is no delight, gone wrong in delight, the cause for joy is destroyed When there is no joy, gone wrong in joy, the cause for tranquility is destroyed. When there is no tranquility, gone wrong in tranquility, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in knowledge and vision of seeing things as they really are, the cause for turning away and disenchantment is destroyed. When there is no turning away and disenchantment, gone wrong in turnng away and disenchantment, the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed … re … knowledge and vision of release is destroyed.
Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquility. When there is tranquility, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away and disenchantment. To one who has turned away and is disenchanted, there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse … re … there is knowledge and vision of release.
5. Ṭatiya –– upanisasuttaṃ – Third resting on causes
5. Then venerable Ānanda addressed the bhikkhus:
“Friends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed When there is no delight, gone wrong in delight, the cause for joy is destroyed When there is no joy, gone wrong in joy, the cause for tranquility is destroyed. When there is no tranquility, gone wrong in tranquility, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away and disenchantment is destroyed. When there is no turning away and disenchantment, gone wrong in turnng away and disenchantment, the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed … re … knowledge and vision of release is destroyed.
Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquility. When there is tranquility, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away and disenchantment. To one who has turned away and is disenchanted, there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse … re … there is knowledge and vision of release.
6. Samādhisuttaṃ –– Concentration
6. Then venerable Ānanda approached The Blessed One … re … and said to The Blessed One:
“Venerable sir, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive.?”
“Ānanda, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive”
“Venerable sir, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive?”
“Here, Ānanda, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Ānanda, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive.
7. Sāriputtasuttaṃ –– Venerable Sriputta
7. Venerable Ānanda approached venerable Sāriputta, exchanged friendly greetings, sat on a side and said:
“Friend, Sāriputta, is there a concentration, to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive?”
‘Friend, Ānanda, there is a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Yet he is perceptive.
“Friend, Sāriputta, how is that concentration to the bhikkhu, in which, in earth he has no perceptions of earth, … re … Yet he is perceptive?”
“ Friend, Ānanda, once I was abiding in this same dark forest in Sāvatthi and abode in that concentration. Then in earth I had no perceptions of earth, in water I had no perceptions of water, in fire I had no perceptions of fire, in air I had no perceptions of air, in the sphere of space, I had no perceptions of the sphere of space, in the sphere of consciousness, I had no perceptions of the sphere of consciousness, in the sphere of nothingness, I had no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, I had no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, I had no perceptions of this world. In the other world, I had no perceptions of the other world. Yet I was perceptive.
“Friend, Sāriputta, of what were you perceptive at the time?”
“Friend, Ānanda, the perception, ‘Cessation of being is extinction.’ arose and faded in me with knowledge. Friend, like at the edge of a potsherd the splinters rise and fade with knowledge. In the same manner the perception, ‘cessation of being is extinction’ arose and faded in me. Friend, at that time I was of the perception, ‘Cessation of being is extinction.’”
8. Jhānasuttaṃ –– The higher states of the mind
8. “Bhikkhus, the bhikkhu has faith, is not virtuous, by that factor he is incomplete. He should complete that factor. What if I have faith and virtues! When the bhikkhu has faith and virtues, by that factor he becomes complete.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, … re … is learned not a teacher, … re … is a teacher, does not move in the society, … re … moves in the society, does not preach the gathering with confidence, … re … preaches the gathering with confidence, does not abide by the discipline, … re … abides by the discipline, does not live in the forest in a hut of leaves, … re … lives in the forest in a hut of leaves, is not a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings here and now … re … is a quick and easy gainer for nothing of the four higher states of the mind the pleasant abidings here and now, has not destroyed desires, released the mind from desires and released through wisdom by himself realizing abide, by that factor he is incomplete. He should complete that factor. What if I have faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, a quick and easy gainer for nothing of the four higher states of the mind, the pleasant abidings here and now and destroying desires releasing the mind and released through wisdom, abide here and now realizing by myself!
When the bhikkhu has faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, a quick and easy gainer for nothing of the four higher states of the mind, the pleasant abidings here and now and destroying desires releasing the mind and released through wisdom, abide here and now having realized. By that factor he becomes complete.
Bhikkhus, when the bhikkhu is endowed with these ten factors, it is said he is pleasant all round and has completed all his duties.
9. Santavimokkhasuttaṃ –– Appeasing releases
9. “Bhikkhus, the bhikkhu has faith, is not virtuous, by that factor he is incomplete. He should complete that factor. What if I have faith and virtues! When the bhikkhu has faith and virtues, by that factor he becomes complete.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, … re … is learned not a teacher, … re … is a teacher, does not move in the society, … re … moves in the society, does not preach the gathering with confidence, … re … preaches the gathering with confidence, does not abide by the discipline, … re … abides by the discipline, does not live in the forest in a hut of leaves, … re … lives in the forest in a hut of leaves, does not experience the immaterial states with the body … re … experiences the immaterial states with the body, has not destroyed desires, released the mind from desires and released through wisdom by himself realizing abide, by that factor he is incomplete. He should complete that factor. What if I have faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, experience the immaterial states with the body and destroying desires releasing the mind and released through wisdom, abide here and now realizing by myself!
When the bhikkhu has faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, be a forest dweller living in a hut of leaves, experience the immaterial states with the body and destroying desires releasing the mind and released through wisdom, abide here and now having realized. By that factor he becomes complete.
Bhikkhus, when the bhikkhu is endowed with these ten factors, it is said he is pleasant all round and has completed all his duties.
10. Vijjāsuttaṃ –– Knowledge
10. “Bhikkhus, the bhikkhu has faith, is not virtuous, by that factor he is incomplete. He should complete that factor. What if I have faith and virtues! When the bhikkhu has faith and virtues, by that factor he becomes complete.
Bhikkhus, the bhikkhu has faith and virtues, is not learned, … re … is learned not a teacher, … re … is a teacher, does not move in the society, … re … moves in the society, does not preach the gathering with confidence, … re … preaches the gathering with confidence, does not abide by the discipline, … re … abides by the discipline, does not recollect the manifold previous births, such as one birth, two births, … re … with all details the manifold previous births, recollects the manifold previous births, such as one birth, two births, … re … with all details recollects the manifold previous births, such as one birth, two births, … re … with all details recollects the manifold previous births, with the heavenly eye, purified beyond human does not see beings, … re … born according to their acrions, with heavenly eye purified beyond human he sees beings, … re … born according to their actions has not destroyed desires, released the mind from desires and released through wisdom by himself realizing abide, by that factor he is incomplete. He should complete that factor. What if I have faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, recollect the manifold precious births, such as one birth, two births, … re … the manifold previous births, with all details, with the heavenly eye purified beyond human see beings born according to their actions and destroying desires releasing the mind and released through wisdom, abide here and now realizing by myself!
When the bhikkhu has faith, virtues, learnedness, become a teacher, move in the society, preach the gathering with confidence, abide by the discipline, recollect the manifold precious births, such as one birth, two births, … re … the manifold previous births, with all details, with the heavenly eye purified beyond human see beings born according to their actions and destroying desires releasing the mind and released through wisdom, abide here and now having realized. By that factor he becomes complete.
Bhikkhus, when the bhikkhu is endowed with these ten factors, it is said he is pleasant all round and has completed all his duties.
