1.
The Chapter on Benefits
1.
The Discourse on What Purpose
1. 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; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"What is the purpose of wholesome moral practices, venerable sir, what is their benefit?" "Wholesome moral practices, Ānanda, have freedom from remorse as their purpose, freedom from remorse as their benefit."
"But, venerable sir, what is the purpose of freedom from remorse, what is its benefit?" "Freedom from remorse, Ānanda, has gladness as its purpose, gladness as its benefit."
"But, venerable sir, what is the purpose of gladness, what is its benefit?" "Gladness, Ānanda, has rapture as its purpose, rapture as its benefit."
"But, venerable sir, what is the purpose of rapture, what is its benefit?" "Rapture, Ānanda, has tranquillity as its purpose, tranquillity as its benefit."
"But, venerable sir, what is the purpose of tranquillity, what is its benefit?" "Tranquillity, Ānanda, has happiness as its purpose, happiness as its benefit."
"But, venerable sir, what is the purpose of happiness, what is its benefit?" "Happiness, Ānanda, has concentration as its purpose, concentration as its benefit."
"But, venerable sir, what is the purpose of concentration, what is its benefit?" "Concentration, Ānanda, has knowledge and vision of things as they really are as its purpose, knowledge and vision of things as they really are as its benefit."
"But, venerable sir, what is the purpose of knowledge and vision of things as they really are, what is its benefit?" "Knowledge and vision of things as they really are, Ānanda, has disenchantment and dispassion as its purpose, disenchantment and dispassion as its benefit."
"But, venerable sir, what is the purpose of disenchantment and dispassion, what is its benefit?" "Disenchantment and dispassion, Ānanda, has knowledge and vision of liberation as its purpose, knowledge and vision of liberation as its benefit.
"Thus indeed, Ānanda, wholesome moral practices have freedom from remorse as their purpose, freedom from remorse as their benefit; freedom from remorse has gladness as its purpose, gladness as its benefit; gladness has rapture as its purpose, rapture as its benefit; rapture has tranquillity as its purpose, tranquillity as its benefit; tranquillity has happiness as its purpose, happiness as its benefit; happiness has concentration as its purpose, concentration as its benefit; concentration has knowledge and vision of things as they really are as its purpose, knowledge and vision of things as they really are as its benefit; knowledge and vision of things as they really are has disenchantment and dispassion as its purpose, disenchantment and dispassion as its benefit; disenchantment and dispassion has knowledge and vision of liberation as its purpose, knowledge and vision of liberation as its benefit. Thus indeed, Ānanda, wholesome moral practices lead gradually to the highest." The first.
2.
The Discourse on Volition to be Done
2. "For one who is moral, monks, accomplished in morality, there is nothing to be done by volition: 'May freedom from remorse arise in me.' This is the nature, monks, that for one who is moral, accomplished in morality, freedom from remorse arises. For one free from remorse, monks, there is nothing to be done by volition: 'May gladness arise in me.' This is the nature, monks, that for one free from remorse, gladness arises. For one who is gladdened, monks, there is nothing to be done by volition: 'May rapture arise in me.' This is the nature, monks, that for one who is gladdened, rapture arises. For one whose mind is filled with rapture, monks, there is nothing to be done by volition: 'May my body become calm.' This is the nature, monks, that for one whose mind is filled with rapture, the body becomes calm. For one whose body is calm, monks, there is nothing to be done by volition: 'May I feel happiness.' This is the nature, monks, that one whose body is calm feels happiness. For one who is happy, monks, there is nothing to be done by volition: 'May my mind become concentrated.' This is the nature, monks, that the mind of one who is happy becomes concentrated. For one who is concentrated, monks, there is nothing to be done by volition: 'May I know and see as it really is.' This is the nature, monks, that one who is concentrated knows and sees as it really is. For one who knows and sees as it really is, monks, there is nothing to be done by volition: 'May I become disenchanted and dispassionate.' This is the nature, monks, that one who knows and sees as it really is becomes disenchanted and dispassionate. For one who is disenchanted and dispassionate, monks, there is nothing to be done by volition: 'May I realize knowledge and vision of liberation.' This is the nature, monks, that one who is disenchanted and dispassionate realizes knowledge and vision of liberation.
"Thus indeed, monks, disenchantment and dispassion has knowledge and vision of liberation as its purpose, knowledge and vision of liberation as its benefit; knowledge and vision of things as they really are has disenchantment and dispassion as its purpose, disenchantment and dispassion as its benefit; concentration has knowledge and vision of things as they really are as its purpose, knowledge and vision of things as they really are as its benefit; happiness has concentration as its purpose, concentration as its benefit; tranquillity has happiness as its purpose, happiness as its benefit; rapture has tranquillity as its purpose, tranquillity as its benefit; gladness has rapture as its purpose, rapture as its benefit; freedom from remorse has gladness as its purpose, gladness as its benefit; wholesome moral practices have freedom from remorse as their purpose, freedom from remorse as their benefit. Thus indeed, monks, mental states flow into mental states, mental states fulfil mental states, for going from the near shore to the far shore." The second.
3.
The First Discourse on Proximate Cause
3. "Monks, for one who is immoral, failing in morality, freedom from remorse has its proximate cause destroyed; when freedom from remorse is absent, for one failing in freedom from remorse, gladness has its proximate cause destroyed; when gladness is absent, for one failing in gladness, joy has its proximate cause destroyed; when joy is absent, for one failing in joy, tranquillity has its proximate cause destroyed; when tranquillity is absent, for one failing in tranquillity, happiness has its proximate cause destroyed; when happiness is absent, for one failing in happiness, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, monks, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark etc. its softwood etc. its heartwood does not go to fulfilment. Just so, monks, for one who is immoral, failing in morality, freedom from remorse has its proximate cause destroyed; when freedom from remorse is absent, for one failing in freedom from remorse, etc. knowledge and vision of liberation.
"Monks, for one who is moral, accomplished in morality, freedom from remorse is accomplished in its proximate cause; when freedom from remorse is present, for one accomplished in freedom from remorse, gladness is accomplished in its proximate cause; when gladness is present, for one accomplished in gladness, joy is accomplished in its proximate cause; when joy is present, for one accomplished in joy, tranquillity is accomplished in its proximate cause; when tranquillity is present, for one accomplished in tranquillity, happiness is accomplished in its proximate cause; when happiness is present, for one accomplished in happiness, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, monks, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark etc. its softwood etc. its heartwood goes to fulfilment. Just so, monks, for one who is moral, accomplished in morality, freedom from remorse is accomplished in its proximate cause; when freedom from remorse is present, for one accomplished in freedom from remorse, etc. knowledge and vision of liberation." The third.
4.
The Second Discourse on Proximate Cause
4. There the Venerable Sāriputta addressed the monks: "Friends, for one who is immoral, failing in morality, freedom from remorse has its proximate cause destroyed; when freedom from remorse is absent, for one failing in freedom from remorse, etc. knowledge and vision of liberation. Just as, friends, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark etc. its softwood etc. its heartwood does not go to fulfilment. Just so, friends, for one who is immoral, failing in morality, freedom from remorse has its proximate cause destroyed; when freedom from remorse is absent, for one failing in freedom from remorse, etc. knowledge and vision of liberation.
"Friends, for one who is moral, accomplished in morality, freedom from remorse is accomplished in its proximate cause; when freedom from remorse is present, for one accomplished in freedom from remorse, etc. knowledge and vision of liberation. Just as, friends, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark etc. its softwood etc. its heartwood goes to fulfilment. Just so, friends, for one who is moral, accomplished in morality, freedom from remorse is accomplished in its proximate cause; when freedom from remorse is present, for one accomplished in freedom from remorse, etc. knowledge and vision of liberation." The fourth.
5.
The Third Discourse on Proximate Cause
5. There the Venerable Ānanda addressed the monks - "Friends, for one who is immoral, failing in morality, freedom from remorse has its proximate cause destroyed; when freedom from remorse is absent, for one failing in freedom from remorse, gladness has its proximate cause destroyed; when gladness is absent, for one failing in gladness, joy has its proximate cause destroyed; when joy is absent, for one failing in joy, tranquillity has its proximate cause destroyed; when tranquillity is absent, for one failing in tranquillity, happiness has its proximate cause destroyed; when happiness is absent, for one failing in happiness, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, friends, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark etc. its softwood etc. its heartwood does not go to fulfilment. Just so, friends, for one who is immoral, failing in morality, freedom from remorse has its proximate cause destroyed; when freedom from remorse is absent, for one failing in freedom from remorse, etc. knowledge and vision of liberation.
"Friends, for one who is moral, accomplished in morality, freedom from remorse is accomplished in its proximate cause; when freedom from remorse is present, for one accomplished in freedom from remorse, gladness is accomplished in its proximate cause; when gladness is present, for one accomplished in gladness, joy is accomplished in its proximate cause; when joy is present, for one accomplished in joy, tranquillity is accomplished in its proximate cause; when tranquillity is present, for one accomplished in tranquillity, happiness is accomplished in its proximate cause; when happiness is present, for one accomplished in happiness, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, friends, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark etc. its softwood etc. its heartwood goes to fulfilment. Just so, friends, for one who is moral, accomplished in morality, freedom from remorse is accomplished in its proximate cause; when freedom from remorse is present, for one accomplished in freedom from remorse, etc. knowledge and vision of liberation." The fifth.
6.
The Discourse on Concentration
6. Then the Venerable Ānanda approached the Blessed One, etc. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Could there be, venerable sir, such an attainment of concentration for a monk that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air, not be percipient of the plane of infinite space in the plane of infinite space, not be percipient of the plane of infinite consciousness in the plane of infinite consciousness, not be percipient of the plane of nothingness in the plane of nothingness, not be percipient of the plane of neither-perception-nor-non-perception in the plane of neither-perception-nor-non-perception, not be percipient of this world in this world, not be percipient of the world beyond in the world beyond; and yet he would be percipient?" "There could be, Ānanda, such an attainment of concentration for a monk that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air, not be percipient of the plane of infinite space in the plane of infinite space, not be percipient of the plane of infinite consciousness in the plane of infinite consciousness, not be percipient of the plane of nothingness in the plane of nothingness, not be percipient of the plane of neither-perception-nor-non-perception in the plane of neither-perception-nor-non-perception, not be percipient of this world in this world, not be percipient of the world beyond in the world beyond; and yet he would be percipient."
"In what way, venerable sir, could there be such an attainment of concentration for a monk that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air, not be percipient of the plane of infinite space in the plane of infinite space, not be percipient of the plane of infinite consciousness in the plane of infinite consciousness, not be percipient of the plane of nothingness in the plane of nothingness, not be percipient of the plane of neither-perception-nor-non-perception in the plane of neither-perception-nor-non-perception, not be percipient of this world in this world, not be percipient of the world beyond in the world beyond; and yet he would be percipient?"
"Here, Ānanda, a monk has this perception - 'This is peaceful, this is sublime, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna.' Thus, Ānanda, there could be such an attainment of concentration for a monk that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air, not be percipient of the plane of infinite space in the plane of infinite space, not be percipient of the plane of infinite consciousness in the plane of infinite consciousness, not be percipient of the plane of nothingness in the plane of nothingness, not be percipient of the plane of neither-perception-nor-non-perception in the plane of neither-perception-nor-non-perception, not be percipient of this world in this world, not be percipient of the world beyond in the world beyond; and yet he would be percipient." The sixth.
7.
The Discourse to Sāriputta
7. Then the Venerable Ānanda approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta -
"Could there be, friend Sāriputta, such an attainment of concentration for a monk that he would not be percipient of earth in earth, not be percipient of water in water, not be percipient of fire in fire, not be percipient of air in air, not be percipient of the plane of infinite space in the plane of infinite space, not be percipient of the plane of infinite consciousness in the plane of infinite consciousness, not be percipient of the plane of nothingness in the plane of nothingness, not be percipient of the plane of neither-perception-nor-non-perception in the plane of neither-perception-nor-non-perception, not be percipient of this world in this world, not be percipient of the world beyond in the world beyond; and yet he would be percipient?"
"There could be, friend Ānanda, such an attainment of concentration for a monk that he would not be percipient of earth in earth, etc. not be percipient of the world beyond in the world beyond; and yet he would be percipient."
"In what way, friend Sāriputta, could there be such an attainment of concentration for a monk that he would not be percipient of earth in earth, etc. and yet he would be percipient?" "On one occasion, friend Ānanda, I was dwelling right here at Sāvatthī in the Blind Men's Grove. There I attained such a concentration that I was not percipient of earth in earth, I was not percipient of water in water, I was not percipient of fire in fire, I was not percipient of air in air, I was not percipient of the plane of infinite space in the plane of infinite space, I was not percipient of the plane of infinite consciousness in the plane of infinite consciousness, I was not percipient of the plane of nothingness in the plane of nothingness, I was not percipient of the plane of neither-perception-nor-non-perception in the plane of neither-perception-nor-non-perception, I was not percipient of this world in this world, I was not percipient of the world beyond in the world beyond; and yet I was percipient."
"But with what perception was the Venerable Sāriputta at that time?" "'The cessation of existence is Nibbāna, the cessation of existence is Nibbāna' - thus, friend, one perception arose in me and another perception ceased. Just as, friend, when a fire of wood chips is burning, one flame arises and another flame ceases; just so, friend, 'the cessation of existence is Nibbāna, the cessation of existence is Nibbāna' - one perception arose and another perception ceased. 'The cessation of existence is Nibbāna' - thus I was percipient, friend, at that time." The seventh.
8.
The Discourse on Meditative Absorption
8. "A monk, monks, has faith, but is not moral; thus she is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, monks, a monk has faith and is moral, thus he is complete in that factor.
"A monk, monks, has faith and is moral, but is not very learned, etc. very learned, but is not one who preaches the Teaching... one who preaches the Teaching, but does not frequent assemblies... one who frequents assemblies, but does not confidently teach the Teaching to an assembly... confidently teaches the Teaching to an assembly, but is not an expert in monastic discipline... an expert in monastic discipline, but is not a forest-dweller dwelling in a secluded resting place... a forest-dweller dwelling in a secluded resting place, but is not one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life... one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, but with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he does not dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, be an expert in monastic discipline, be a forest-dweller dwelling in a secluded resting place, be one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'
"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly, is an expert in monastic discipline, is a forest-dweller dwelling in a secluded resting place, is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is complete in that factor. Monks, a monk possessed of these ten qualities is pleasing on all sides and complete in every respect." The eighth.
9.
The Discourse on Peaceful Deliverance
9. "A monk, monks, has faith, but is not moral, etc. moral, but is not very learned... very learned, but is not one who preaches the Teaching... one who preaches the Teaching, but does not frequent assemblies... one who frequents assemblies, but does not confidently teach the Teaching to an assembly... confidently teaches the Teaching to an assembly, but is not an expert in monastic discipline... an expert in monastic discipline, but is not a forest-dweller dwelling in a secluded resting place... a forest-dweller dwelling in a secluded resting place, but having gone beyond material form, does not touch with the body and dwell in those peaceful deliverances that are immaterial... having gone beyond material form, touches with the body and dwells in those peaceful deliverances that are immaterial, but with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, does not dwell in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, be an expert in monastic discipline, be a forest-dweller dwelling in a secluded resting place, having gone beyond material form, touch with the body and dwell in those peaceful deliverances that are immaterial, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.'
"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly, is an expert in monastic discipline, is a forest-dweller dwelling in a secluded resting place, having gone beyond material form, touches with the body and dwells in those peaceful deliverances that are immaterial, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions; thus she is complete in that factor. Monks, a monk possessed of these ten qualities is pleasing on all sides and complete in every respect." The ninth.
10.
The Discourse on True Knowledge
10. "A monk, monks, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, monks, a monk has faith and is moral, thus he is complete in that factor.
"A monk, monks, has faith and is moral, but is not very learned, very learned, but is not one who preaches the Teaching, one who preaches the Teaching, but does not frequent assemblies, one who frequents assemblies, but does not confidently teach the Teaching to an assembly, confidently teaches the Teaching to an assembly, but is not an expert in monastic discipline, an expert in monastic discipline, but does not recollect manifold past lives, that is, one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. And manifold, etc. past lives he recollects, but with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions, and with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions, but with the elimination of the mental corruptions, etc. having realised, having attained, dwells. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be very learned, be one who preaches the Teaching, be one who frequents assemblies, confidently teach the Teaching to an assembly, be an expert in monastic discipline, and may I recollect manifold past lives, that is, one birth, two births, etc. thus with aspects and terms may I recollect manifold past lives, and with the divine eye, which is pure and surpasses the human, etc. may I understand beings according to their actions, and with the elimination of the mental corruptions, etc. having realised, having attained, may I dwell.'
"But when, monks, a monk has faith, is moral, is very learned, is one who preaches the Teaching, is one who frequents assemblies, confidently teaches the Teaching to an assembly, is an expert in monastic discipline, and recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives, and with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions, and with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus he is complete in that factor. Monks, a monk possessed of these ten qualities is pleasing on all sides and complete in every respect." The tenth.
The Chapter on Benefits is the first.
Its summary:
Concentration and Sāriputta, Meditative Absorption, with Peaceful and True Knowledge.