Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:
(1) “Bhante, what is the purpose and benefit of wholesome virtuous behavior?”
(2) “Ānanda, the purpose and benefit of wholesome virtuous behavior is non-regret.”
(3) “And what, Bhante, is the purpose and benefit of nonregret?”
“The purpose and benefit of non-regret is joy.”
(4) “And what, Bhante, is the purpose and benefit of joy?” “The purpose and benefit of joy is rapture.”
(5) “And what, Bhante, is the purpose and benefit of rapture?” “The purpose and benefit of rapture is tranquility.”
(6) “And what, Bhante, is the purpose and benefit of tranquility?”
“The purpose and benefit of tranquility is pleasure.”
(7) “And what, Bhante, is the purpose and benefit of pleasure?”
“The purpose and benefit of pleasure is concentration.”
(8) “And what, Bhante, is the purpose and benefit of concentration?”
“The purpose and benefit of concentration is the knowledge and vision of things as they really are.”
(9) “And what, Bhante, is the purpose and benefit of the knowledge and vision of things as they really are?”
“The purpose and benefit of the knowledge and vision of things as they really are is disenchantment.”
(10) And what, Bhante, is the purpose and benefit of disenchantment?”
“The purpose and benefit of disenchantment is dispassion.”
(11) “And what, Bhante, is the purpose and benefit of dispassion?”
“The purpose and benefit of dispassion is the knowledge and vision of liberation.”
“Thus, Ānanda, (1)–(2) the purpose and benefit of wholesome virtuous behavior is non-regret; (3) the purpose and benefit of non-regret is joy; (4) the purpose and benefit of joy is rapture; (5) the purpose and benefit of rapture is tranquility; (6) the purpose and benefit of tranquility is pleasure; (7) the purpose and benefit of pleasure is concentration; (8) the purpose and benefit of concentration is the knowledge and vision of things as they really are; (9) the purpose and benefit of the knowledge and vision of things as they really are is disenchantment; (10) the purpose and benefit of disenchantment is dispassion; and (10) the purpose and benefit of dispassion is the knowledge and vision of liberation. Thus, Ānanda, wholesome virtuous behavior progressively leads to the foremost.”
(1)–(2) “Bhikkhus, for a virtuous person, one whose behavior is virtuous, no volition need be exerted: ‘Let non-regret arise in me.’ It is natural that non-regret arises in one who is virtuous, one whose behavior is virtuous.
(3) “For one without regret no volition need be exerted: ‘Let joy arise in me.’ It is natural that joy arises in one without regret.
(4) “For one who is joyful no volition need be exerted: ‘Let rapture arise in me.’ It is natural that rapture arises in one who is joyful.
(5) “For one with a rapturous mind no volition need be exerted: ‘Let my body become tranquil.’ It is natural that the body of one with a rapturous mind is tranquil.
(6) “For one tranquil in body no volition need be exerted: ‘Let me feel pleasure.’ It is natural that one tranquil in body feels pleasure.
(7) “For one feeling pleasure no volition need be exerted: ‘Let my mind be concentrated.’ It is natural that the mind of one feeling pleasure is concentrated.
(8) “For one who is concentrated no volition need be exerted: ‘Let me know and see things as they really are.’ It is natural that one who is concentrated knows and sees things as they really are.
(9) “For one who knows and sees things as they really are no volition need be exerted: ‘Let me be disenchanted.’ It is natural that one who knows and sees things as they really are is disenchanted.
(10) “For one who is disenchanted no volition need be exerted: ‘Let me become dispassionate.’ It is natural that one who is disenchanted becomes dispassionate.
(11) “For one who is dispassionate no volition need be exerted: ‘Let me realize the knowledge and vision of liberation.’ It is natural that one who is dispassionate realizes the knowledge and vision of liberation.
“Thus, bhikkhus, (11)–(10) the knowledge and vision of liberation is the purpose and benefit of dispassion; (9) dispassion is the purpose and benefit of disenchantment; (8) disenchantment is the purpose and benefit of the knowledge and vision of things as they really are; (7) the knowledge and vision of things as they really are is the purpose and benefit of concentration; (6) concentration is the purpose and benefit of pleasure; (5) pleasure is the purpose and benefit of tranquility; (4) tranquility is the purpose and benefit of rapture; (3) rapture is the purpose and benefit of joy; (2) joy is the purpose and benefit of non-regret; and (1) nonregret is the purpose and benefit of virtuous behavior.
“Thus, bhikkhus, one stage flows into the next stage, one stage fills up the next stage, for going from the near shore to the far shore.”
“Bhikkhus, (1) for an immoral person, for one deficient in virtuous behavior, (2) non-regret lacks its proximate cause. When there is no non-regret, for one deficient in non-regret, (3) joy lacks its proximate cause. When there is no joy, for one deficient in joy, (4) rapture lacks its proximate cause. When there is no rapture, for one deficient in rapture, (5) tranquility lacks its proximate cause. When there is no tranquility, for one deficient in tranquility, (6) pleasure lacks its proximate cause. When there is no pleasure, for one deficient in pleasure, (7) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (8) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (9) disenchantment lacks its proximate cause. When there is no disenchantment, for one deficient in disenchantment, (10) dispassion lacks its proximate cause. When there is no dispassion, for one deficient in dispassion, (11) the knowledge and vision of liberation lacks its proximate cause.
“Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, for an immoral person, one deficient in virtuous behavior, non-regret lacks its proximate cause. When there is no non-regret ... the knowledge and vision of liberation lacks its proximate cause.
“Bhikkhus, (1) for a virtuous person, for one whose behavior is virtuous, (2) non-regret possesses its proximate cause. When there is non-regret, for one possessing non-regret, (3) joy possesses its proximate cause. When there is joy, for one possessing joy, (4) rapture possesses its proximate cause. When there is rapture, for one possessing rapture, (5) tranquility possesses its proximate cause. When there is tranquility, for one possessing tranquility, (6) pleasure possesses its proximate cause. When there is pleasure, for one possessing pleasure, (7) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (8) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (9) disenchantment possesses its proximate cause. When there is disenchantment, for one possessing disenchantment, (10) dispassion possesses its proximate cause. When there is dispassion, for one possessing dispassion, (11) the knowledge and vision of liberation possesses its proximate cause.
“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, for a virtuous person, one whose behavior is virtuous, non-regret possesses its proximate cause. When there is non-regret ... the knowledge and vision of liberation possesses its proximate cause.”
There the Venerable Sāriputta addressed the bhikkhus: [Identical with 11:3, but spoken by Sāriputta.]
There the Venerable Ānanda addressed the bhikkhus: [Identical with 11:3, but spoken by Ānanda.]
“Bhikkhus, when a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these eleven disasters. What eleven? (1) He does not achieve what he has not yet achieved. (2) He falls away from what he has achieved. (3) His good qualities are not polished. (4) He overestimates his good qualities, or (5) leads the spiritual life dissatisfied, or (6) commits a defiled offense, or (7) gives up the training and reverts to the lower life, (8) or contracts a severe illness, or (9) goes mad and becomes mentally deranged. (10) He dies confused. (11) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these eleven disasters.”
Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; (6) of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neither-perception-nornon-perception in relation to the base of neither-perceptionnor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world; (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”
“He could, Ānanda.”
“But how, Bhante, could he obtain such a state of concentration?”
“Here, Ānanda, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, Ānanda, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world; of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”
Then the Venerable Ānanda, having delighted and rejoiced in the Blessed One’s statement, got up from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and approached the Venerable Sāriputta. He exchanged greetings with the Venerable Sāriputta, and when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“Friend Sāriputta, could a bhikkhu obtain such a state of concentration that he would not be percipient of earth in relation to earth ... of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”
“He could, friend Ānanda.”
“But how, friend Sāriputta, could he obtain such a state of concentration?”
“Here, friend Ānanda, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, friend Ānanda, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth ... he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, examined by the mind, but he would still be percipient.”
“It’s astounding and amazing, friend, that the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge in regard to the foremost state. Just now, friend, I approached the Blessed One and asked him about this matter. The Blessed One answered me in exactly the same terms and phrases that the Venerable Sāriputta used. It’s astounding and amazing, friend, that the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge in regard to the foremost state.”
Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, could a bhikkhu obtain such a state of concentration that he would not attend to the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects; that (1) he would not attend to earth, (2) water, (3) fire, (4) or air; (5) he would not attend to the base of the infinity of space, (6) the base of the infinity of consciousness, (7) the base of nothingness, (8) or the base of neither-perception-nornon-perception; (9) he would not attend to this world; (10) he would not attend to the other world; (11) he would not attend to anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be attentive?”
“He could, Ānanda.”
“But how, Bhante, could he obtain such a state of concentration?”
“Here, Ānanda, a bhikkhu would attend thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, Ānanda, that a bhikkhu could obtain such a state of concentration that he would not attend to the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects; that he would not attend to earth, water, fire, or air; he would not attend to the base of the infinity of space, the base of the infinity of consciousness, the base of nothingness, or the base of neither-perception-nor-non-perception; he would not attend to this world; he would not attend to the other world; he would not attend to anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be attentive.”
On one occasion the Blessed One was dwelling at Nādika in the brick hall. Then the Venerable Sandha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Meditate like a thoroughbred, Sandha, not like a wild colt. And how does a wild colt meditate? When a wild colt is tied up near the feeding trough he meditates: ‘Fodder, fodder!’ For what reason? Because when a wild colt is tied up by the feeding trough, he does not ask himself: ‘Now what task will my trainer set for me today? What can I do to satisfy him?’ Tied up by the feeding trough, he just meditates: ‘Fodder, fodder!’ So too, Sandha, a person who is like a wild colt, when gone to the forest, to the foot of a tree, or to an empty hut, dwells with a mind obsessed and oppressed by sensual lust, and he does not understand as it really is the escape from arisen sensual lust. Harboring sensual lust within, he meditates, cogitates, ponders, and ruminates. He dwells with a mind obsessed and oppressed by ill will ... by dullness and drowsiness ... by restlessness and remorse ... by doubt, and he does not understand as it really is the escape from arisen doubt. Harboring doubt within, he meditates, cogitates, ponders, and ruminates.
“He meditates (1) in dependence on earth, (2) in dependence on water, (3) in dependence on fire, (4) in dependence on air, (5) in dependence on the base of the infinity of space, (6) in dependence on the base of the infinity of consciousness, (7) in dependence on the base of nothingness, (8) in dependence on the base of neither-perception-nor-non-perception, (9) in dependence on this world, (10) in dependence on the other world, (11) in dependence on what is seen, heard, sensed, cognized, reached, sought after, and examined by the mind. Such is the meditation of a person who is like a wild colt.
“And how, Sandha, does a thoroughbred meditate? When an excellent thoroughbred horse is tied up near the feeding trough he does not meditate: ‘Fodder, fodder!’ For what reason? Because when an excellent thoroughbred horse is tied up by the feeding trough, he asks himself: ‘Now what task will my trainer set for me today? What can I do to satisfy him?’ Tied up by the feeding trough, he does not meditate: ‘Fodder, fodder!’ For that excellent thoroughbred horse regards the application of the goad as a debt, a bond, a loss, and failure. So too, an excellent thoroughbred person, when gone to the forest, to the foot of a tree, or to an empty hut, does not dwell with a mind obsessed and oppressed by sensual lust, and he understands as it really is the escape from arisen sensual lust. He does not dwell with a mind obsessed and oppressed by ill will ... by dullness and drowsiness ... by restlessness and remorse ... by doubt, and he understands as it really is the escape from arisen doubt.
“He does not meditate (1) in dependence on earth, (2) in dependence on water, (3) in dependence on fire, (4) in dependence on air, (5) in dependence on the base of the infinity of space, (6) in dependence on the base of the infinity of consciousness, (7) in dependence on the base of nothingness, (8) in dependence on the base of neither-perception-nor-non-perception, (9) in dependence on this world, (10) in dependence on the other world, (11) in dependence on what is seen, heard, sensed, cognized, reached, sought after, or examined by the mind, and yet he meditates.
“When he meditates in such a way, the devas along with Indra, Brahmā, and Pajāpati worship the excellent thoroughbred person from afar, saying:
“‘Homage to you, O thoroughbred person!
Homage to you, O supreme person!
We ourselves do not understand
What you meditate in dependence on.’”
When this was said, the Venerable Sandha said to the Blessed One: “But how, Bhante, does an excellent thoroughbred person meditate? If he does not meditate in dependence on earth ... in dependence on what is seen, heard, sensed, cognized, reached, sought after, and examined by the mind, and yet he meditates, just how does he meditate so that the devas ... worship the excellent thoroughbred person from afar, saying:
“‘Homage to you, O thoroughbred person! ...
What you meditate in dependence on’?”
“Here, Sandha, for an excellent thoroughbred person, the perception of earth has disappeared in relation to earth, the perception of water has disappeared in relation to water, the perception of fire has disappeared in relation to fire, the perception of air has disappeared in relation to air, the perception of the base of the infinity of space has disappeared in relation to the base of the infinity of space, the perception of the base of the infinity of consciousness has disappeared in relation to the base of the infinity of consciousness, the perception of the base of nothingness has disappeared in relation to the base of nothingness, the perception of the base of neither-perceptionnor-non-perception has disappeared in relation to the base of neither-perception-nor-non-perception, the perception of this world has disappeared in relation to this world, the perception of the other world has disappeared in relation to the other world; perception has disappeared in relation to whatever is seen, heard, sensed, cognized, reached, sought after, and examined by the mind.
“Meditating in such a way, Sandha, an excellent thoroughbred person does not meditate in dependence on earth, in dependence on water, in dependence on fire, in dependence on air, in dependence on the base of the infinity of space, in dependence on the base of the infinity of consciousness, in dependence on the base of nothingness, in dependence on the base of neither-perception-nor-non-perception, in dependence on this world, in dependence on the other world; in dependence on what is seen, heard, sensed, cognized, reached, sought after, or examined by the mind and yet he meditates. And as he meditates in such a way, the devas along with Indra, Brahmā, and Pajāpati worship the excellent thoroughbred person from afar, saying:
“‘Homage to you, O thoroughbred person!
Homage to you, O supreme person!
We ourselves do not understand
What you meditate in dependence on.’”
On one occasion the Blessed One was dwelling at Rājagaha at the wanderers’ park, the peacock sanctuary. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three? (1) The aggregate of virtuous behavior of one beyond training, (2) the aggregate of concentration of one beyond training, and (3) the aggregate of wisdom of one beyond training. Possessing these three qualities, a bhikkhu is best among devas and humans: one who has ... gained the ultimate consummation.
“Bhikkhus, possessing another three qualities, a bhikkhu is best among devas and humans: one who has ... gained the ultimate consummation. What three? (4) The wonder of psychic potency, (5) the wonder of mind-reading, and (6) the wonder of instruction. Possessing these three qualities, a bhikkhu is best among devas and humans: one who has ... gained the ultimate consummation.
“Bhikkhus, possessing another three qualities, a bhikkhu is best among devas and humans: one who has ... gained the ultimate consummation. What three? (7) Right view, (8) right knowledge, and (9) right liberation. Possessing these three qualities, a bhikkhu is best among devas and humans: one who has ... gained the ultimate consummation.
“Bhikkhus, possessing two qualities, a bhikkhu is best among devas and humans: one who has ... gained the ultimate consummation. What two? (10) True knowledge and (11) conduct. Possessing these two qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation.
“Brahmā Sanaṃkumāra, too, spoke this verse:
“‘The khattiya is the best among people
for those whose standard is the clan,
but one accomplished in true knowledge and conduct
is best among devas and humans.’
“This verse, bhikkhus, was well recited by Brahmā Sanaṃkumāra, not badly recited; it was well spoken, not badly spoken; it is beneficial, not harmful, and I approved of it. I too say thus:
“‘The khattiya is the best among people
for those whose standard is the clan,
but one accomplished in true knowledge and conduct
is best among devas and humans.’”