“Bhikkhus, this is said: ‘A first point of ignorance, bhikkhus, is not seen such that before this there was no ignorance and afterward it came into being.’ Still, ignorance is seen to have a specific condition.
“I say, bhikkhus, that ignorance has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances. The five hindrances, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the five hindrances? It should be said: the three kinds of misconduct. The three kinds of misconduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of misconduct? It should be said: non-restraint of the sense faculties. Nonrestraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for nonrestraint of the sense faculties? It should be said: lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? It should be said: careless attention. Careless attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careless attention? It should be said: lack of faith. Lack of faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for lack of faith? It should be said: not hearing the good Dhamma. Not hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons.
“Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma. Not hearing the good Dhamma, becoming full, fills up lack of faith. Lack of faith, becoming full, fills up careless attention. Careless attention, becoming full, fills up lack of mindfulness and clear comprehension. Lack of mindfulness and clear comprehension, becoming full, fills up non-restraint of the sense faculties. Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct. The three kinds of misconduct, becoming full, fill up the five hindrances. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full.
“Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma. The five hindrances, becoming full, fill up ignorance. Thus there is nutriment for ignorance, and in this way it becomes full.
“I say, bhikkhus, that (1) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment. The seven factors of enlightenment, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the seven factors of enlightenment? It should be said: (3) the four establishments of mindfulness. The four establishments of mindfulness, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the four establishments of mindfulness? It should be said: (4) the three kinds of good conduct. The three kinds of good conduct, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for the three kinds of good conduct? It should be said: (5) restraint of the sense faculties. Restraint of the sense faculties, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for restraint of the sense faculties? It should be said: (6) mindfulness and clear comprehension. Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for mindfulness and clear comprehension? It should be said: (7) careful attention. Careful attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careful attention? It should be said: (8) faith. Faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for faith? It should be said: (9) hearing the good Dhamma. Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10) associating with good persons.
“Thus associating with good persons, becoming full, fills up hearing the good Dhamma. Hearing the good Dhamma, becoming full, fills up faith. Faith, becoming full, fills up careful attention. Careful attention, becoming full, fills up mindfulness and clear comprehension. Mindfulness and clear comprehension, becoming full, fill up restraint of the sense faculties. Restraint of the sense faculties, becoming full, fills up the three kinds of good conduct. The three kinds of good conduct, becoming full, fill up the four establishments of mindfulness. The four establishments of mindfulness, becoming full, fill up the seven factors of enlightenment. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.
“Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, associating with good persons, becoming full, fills up hearing the good Dhamma. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.”
“Bhikkhus, it is said: ‘A first point of craving for existence, bhikkhus, is not seen such that before this there was no craving for existence and afterward it came into being.’ Still, craving for existence is seen to have a specific condition.
“I say, bhikkhus, that craving for existence has a nutriment; it is not without nutriment. And what is the nutriment for craving for existence? It should be said: ignorance. Ignorance, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for ignorance? It should be said: the five hindrances ... [as in 10:61] ... And what is the nutriment for not hearing the good Dhamma? It should be said: not associating with good persons.
“Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma. The five hindrances, becoming full, fill up ignorance. Ignorance, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it becomes full.
“Just as, when it is raining and the rain pours down in thick droplets on a mountaintop, the water flows down along the slope ... and the rivers, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma and ignorance, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it becomes full.
“I say, bhikkhus, that (1) true knowledge and liberation have a nutriment; they are not without nutriment. And what is the nutriment for true knowledge and liberation? It should be said: (2) the seven factors of enlightenment. Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10) associating with good persons.
“Thus associating with good persons, becoming full, fills up hearing the good Dhamma. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.
“Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope ... and the rivers, becoming full, fill up the great ocean; thus there is nutriment for the great ocean, and in this way it becomes full. So too, associating with good persons, becoming full, fills up hearing the good Dhamma. The seven factors of enlightenment, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.”
“Bhikkhus, all those who have reached certainty about me are accomplished in view. Of those accomplished in view, five gain the goal here in this world; five gain the goal having left this world.
“Who are the five that gain the goal here in this world? The seven-times-at-most attainer, the family-to-family attainer, the one-seed attainer, the once-returner, and one who, in this very life, is an arahant. These five gain the goal in this world.
“Who are the five that gain the goal having left this world? The attainer of nibbāna in the interval, the attainer of nibbāna upon landing, the attainer of nibbāna without exertion, the attainer of nibbāna through exertion, and one bound upstream, heading toward the Akaniṭṭha realm. These five gain the goal having left this world.
“All those, bhikkhus, who have reached certainty about me are accomplished in view. Of those accomplished in view, the former five gain the goal here in this world; the latter five gain the goal having left this world.”
“Bhikkhus, all those who have unwavering confidence in me are stream-enterers. Of those stream-enterers, five gain the goal here in this world; five gain the goal having left this world.
“Who are the five that gain the goal here in this world? The seven-times-at-most attainer, the family-to-family attainer, the one-seed attainer, the once-returner, and one who, in this very life, is an arahant. These five gain the goal here in this world.
“Who are the five that gain the goal having left this world? The attainer of nibbāna in the interval, the attainer of nibbāna upon landing, the attainer of nibbāna without exertion, the attainer of nibbāna through exertion, and one bound upstream, heading toward the Akaniṭṭha realm. These five gain the goal having left this world.
“All those, bhikkhus, who have unwavering confidence in me are stream-enterers. Of those stream-enterers, the former five gain the goal here in this world; the latter five gain the goal having left this world.”
On one occasion the Venerable Sāriputta was dwelling among the Magadhans at Nālakagāmaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, what is happiness? What is suffering?” “Rebirth, friend, is suffering. No rebirth is happiness. When there is rebirth, this suffering is to be expected: cold, heat, hunger, thirst, defecation, and urination; being afflicted by fire, sticks, or knives; and relatives and friends get together and scold one. When there is rebirth, this suffering is to be expected.
“When there is no rebirth, this happiness is to be expected: no cold, no heat, no hunger, no thirst, no defecation, and no urination; no being afflicted by fire, sticks, or knives; and relatives and friends don’t get together and scold one. When there is no rebirth, this happiness is to be expected.”
On one occasion the Venerable Sāriputta was dwelling among the Magadhans at Nālakagāmaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, what is happiness in this Dhamma and discipline, and what is suffering?”
“Dissatisfaction, friend, is suffering in this Dhamma and discipline. Enjoyment is happiness. When there is dissatisfaction, this suffering is to be expected. (1) When walking, one does not find happiness or comfort. (2) When standing still ... (3) When sitting ... (4) When lying down ... (5) When in the village ... (6) When in the forest ... (7) When at the foot of a tree ... (8) When in an empty hut ... (9) When in the open air ... (10) When amid the bhikkhus, one does not find happiness or comfort. When there is dissatisfaction, this suffering is to be expected.
“When there is enjoyment, this happiness is to be expected.
(1) When walking, one finds happiness and comfort. (2) When standing still ... (3) When sitting ... (4) When lying down ... (5) When in the village ... (6) When in the forest ... (7) When at the foot of a tree ... (8) When in an empty hut ... (9) When in the open air ... (10) When amid the bhikkhus, one finds happiness or comfort. When there is enjoyment, this happiness is to be expected.”
On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of bhikkhus when he reached the Kosalān town named Naḷakapāna. There at Naḷakapāna the Blessed One dwelled in a Judas tree grove. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Saṅgha of bhikkhus. Having instructed, encouraged, inspired, and gladdened the Saṅgha of bhikkhus with a Dhamma talk for much of the night, and having surveyed the utterly silent Saṅgha of bhikkhus, the Blessed One addressed the Venerable Sāriputta: “The Saṅgha of bhikkhus is free from dullness and drowsiness, Sāriputta. Give a Dhamma talk to the bhikkhus. My back is aching, so I will stretch it.”
“Yes, Bhante,” the Venerable Sāriputta replied.
Then the Blessed One folded his outer robe in four and lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. The Venerable Sāriputta then addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, for one who does not have faith in [cultivating] wholesome qualities, who does not have a sense of moral shame ... who does not have moral dread ... who does not have energy ... who does not have wisdom in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected. Just as, during the dark fortnight, whether night or day comes, the moon only deteriorates in beauty, roundness, and brightness, in diameter and circumference, so too, for one who does not have faith ... wisdom in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected.
(1) “‘A person without faith,’ friends: this is a case of decline.
(2) ‘A morally shameless person’ ... (3) ‘A morally reckless person’ ... (4) ‘A lazy person’ ... (5) ‘An unwise person’ ... (6) ‘An angry person’ ... (7) ‘A hostile person’ ... (8) ‘A person of evil desires’ ... (9) ‘A person with bad friends’ ... (10) ‘A person who holds wrong view’: this is a case of decline.
“Friends, for one who has faith in [cultivating] wholesome qualities, for one who has a sense of moral shame .. . for one who has moral dread ... for one who has energy ... for one who has wisdom in [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected. Just as, during the bright fortnight, whether night or day comes, the moon only increases in beauty, roundness, and brightness, in diameter and circumference, so too, for one who has faith ... wisdom in [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected.
(1) “‘A person with faith,’ friends: this is a case of non-decline.
(2) ‘A person with a sense of moral shame’ ... (3) ‘A person with moral dread’ ... (4) ‘An energetic person’ ... (5) ‘A wise person’ ... (6) ‘A person without anger’ ... (7) ‘A person without hostility’ ... (8) ‘A person without evil desires’ ... (9) ‘A person with good friends’ ... (10) ‘A person who holds right view’: this is a case of non-decline.”
Then the Blessed One got up and addressed the Venerable Sāriputta: “Good, good, Sāriputta! Sāriputta, for one who does not have faith in [cultivating] wholesome qualities ... [the Buddha here repeats Sāriputta’s entire discourse:] ... (10) ‘A person who holds right view’: this is a case of non-decline.”
[Opening as in 10:67, down to:]
The Venerable Sāriputta then addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, for one (1) who does not have faith in [cultivating] wholesome qualities, (2) who does not have a sense of moral shame ... (3) who does not have moral dread ... (4) who does not have energy ... (5) who does not have wisdom ... (6) who does not lend an ear ... (7) who does not retain the Dhamma in mind ... (8) who does not examine the meaning ... (9) who does not practice in accordance with the Dhamma ... (10) who is not heedful in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected. Just as, during the dark fortnight, whether night or day comes, the moon only deteriorates in beauty, roundness, and brightness, in diameter and circumference, so too, for one who does not have faith in [cultivating] wholesome qualities ... for one who is not heedful in [cultivating] wholesome qualities, whether night or day comes, only deterioration and not growth in wholesome qualities is to be expected.
“Friends, for one (1) who has faith in [cultivating] wholesome qualities, (2) who has a sense of moral shame ... (3) who has moral dread ... (4) who has energy ... (5) who has wisdom ... (6) who lends an ear ... (7) who retains the Dhamma in mind ... (8) who examines the meaning ... (9) who practices in accordance with the Dhamma ... (10) who is heedful [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected. Just as, during the bright fortnight, whether night or day comes, the moon only increases in beauty, roundness, and brightness, in diameter and circumference, so too, for one who has faith in [cultivating] wholesome qualities ... heedfulness in [cultivating] wholesome qualities, whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected.”
Then the Blessed One got up and addressed the Venerable Sāriputta: “Good, good, Sāriputta! Sāriputta, for one who does not have faith in [cultivating] wholesome qualities ... [the Buddha here repeats Sāriputta’s entire discourse down to:] ... whether night or day comes, only growth and not deterioration in wholesome qualities is to be expected.”
69 (9) Topics of Discussion (1)
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, after their meal, on returning from their alms round, a number of bhikkhus had assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state; talk about armies, perils, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about the departed; miscellaneous talk; speculation about the world and the sea; talk about becoming this or that.
Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall, where he sat down on the prepared seat. The Blessed One then addressed the bhikkhus: “Bhikkhus, what discussion were you engaged in just now as you were sitting together here? What was the conversation that was underway?”
“Here, Bhante, after our meal, on returning from our alms round, we assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state ... talk about becoming this or that.”
“Bhikkhus, it is not suitable for you, clansmen who have gone forth from the household life into homelessness out of faith, to engage in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state ... talk about becoming this or that.
“There are, bhikkhus, these ten topics of discussion. What ten? Talk on fewness of desires, on contentment, on solitude, on not being bound up with others, on arousing energy, on virtuous behavior, on concentration, on wisdom, on liberation, on knowledge and vision of liberation. These are the ten topics of discussion.
“If, bhikkhus, you engage in discussion on any of these ten topics, your splendor might surpass even the splendor of the sun and moon, as powerful and mighty as they are, how much more then that of the wanderers of other sects!”
70 (10) Topics of Discussion (2)
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion, after their meal, on returning from their alms round, a number of bhikkhus had assembled in the assembly hall and were sitting together engaging in various kinds of pointless talk, that is: talk about kings, thieves, and ministers of state ... talk about becoming this or that.
“Bhikkhus, there are these ten grounds for praise. What ten?
(1) “Here, a bhikkhu is himself of few desires and speaks to the bhikkhus on fewness of desires. This is a ground for praise: ‘The bhikkhu is himself of few desires and speaks to the bhikkhus on fewness of desires.’
(2) “He is himself content and speaks to the bhikkhus on contentment. This is a ground for praise: ‘The bhikkhu is himself content. ’
(3) “He is himself given to solitude and speaks to the bhikkhus on solitude. This is a ground for praise: ‘The bhikkhu is himself given to solitude. ’
(4) “He is himself not bound up with others and speaks to the bhikkhus on not being bound up with others. This is a ground for praise: ‘The bhikkhu is himself not bound up with others. ’
(5) “He is himself energetic and speaks to the bhikkhus on arousing energy. This is a ground for praise: ‘The bhikkhu is himself energetic. ’
(6) “He is himself accomplished in virtuous behavior and speaks to the bhikkhus on accomplishment in virtuous behavior. This is a ground for praise: ‘The bhikkhu is himself accomplished in virtuous behavior.
(7) “He is himself accomplished in concentration and speaks to the bhikkhus on accomplishment in concentration. This is a ground for praise: ‘The bhikkhu is himself accomplished in concentration. ’
(8) “He is himself accomplished in wisdom and speaks to the bhikkhus on accomplishment in wisdom. This is a ground for praise: ‘The bhikkhu is himself accomplished in wisdom. ’
(9) “He is himself accomplished in liberation and speaks to the bhikkhus on accomplishment in liberation. This is a ground for praise: ‘The bhikkhu is himself accomplished in liberation. ’
(10) “He is himself accomplished in the knowledge and vision of liberation and speaks to the bhikkhus on accomplishment in the knowledge and vision of liberation. This is a ground for praise: ‘The bhikkhu is himself accomplished in the knowledge and vision of liberation and speaks to the bhikkhus on accomplishment in the knowledge and vision of liberation.’
“These, bhikkhus, are the ten grounds for praise.”