The Chapter on Benefits
AN 10.1 What's the Purpose? Kimatthiyasutta
SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, what is the purpose and benefit of skillful ethics?"
"Ānanda, having no regrets is the purpose and benefit of skillful ethics."
"But what is the purpose and benefit of having no regrets?"
"Joy is the purpose and benefit of having no regrets."
"But what is the purpose and benefit of joy?"
"Rapture ..."
"But what is the purpose and benefit of rapture?"
"Tranquility ..."
"But what is the purpose and benefit of tranquility?"
"Bliss ..."
"But what is the purpose and benefit of bliss?"
"Immersion ..."
"But what is the purpose and benefit of immersion?"
"Truly knowing and seeing ..."
"But what is the purpose and benefit of truly knowing and seeing?"
"Disillusionment and dispassion ..."
"But what is the purpose and benefit of disillusionment and dispassion?"
"Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion.
So, Ānanda, the purpose and benefit of skillful ethics is not having regrets. Joy is the purpose and benefit of not having regrets. Rapture is the purpose and benefit of joy. Tranquility is the purpose and benefit of rapture. Bliss is the purpose and benefit of tranquility. Immersion is the purpose and benefit of bliss. Truly knowing and seeing is the purpose and benefit of immersion. Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing. Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. So, Ānanda, skillful ethics progressively lead up to the highest."
AN 10.2 Making a Wish Cetanākaraṇīyasutta
"Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: 'May I have no regrets!' It's only natural that an ethical person has no regrets. When you have no regrets you need not make a wish: 'May I feel joy!' It's only natural that joy springs up when you have no regrets. When you feel joy you need not make a wish: 'May I experience rapture!' It's only natural that rapture arises when you're joyful. When your mind is full of rapture you need not make a wish: 'May my body become tranquil!' It's only natural that your body becomes tranquil when your mind is full of rapture. When your body is tranquil you need not make a wish: 'May I feel bliss!' It's only natural to feel bliss when your body is tranquil. When you feel bliss you need not make a wish: 'May my mind be immersed in samādhi!' It's only natural for the mind to be immersed in samādhi when you feel bliss. When your mind is immersed in samādhi you need not make a wish: 'May I truly know and see!' It's only natural to truly know and see when your mind is immersed in samādhi. When you truly know and see you need not make a wish: 'May I become disillusioned and dispassionate!' It's only natural to become disillusioned and dispassionate when you truly know and see. When you're disillusioned and dispassionate you need not make a wish: 'May I realize the knowledge and vision of freedom!' It's only natural to realize the knowledge and vision of freedom when you're disillusioned and dispassionate.
And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore."
AN 10.3 Vital Conditions (1st) Paṭhamaupanisasutta
"Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. ... One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. ... One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 10.4 Vital Conditions (2nd) Dutiyaupanisasutta
There Venerable Sāriputta addressed the mendicants ... "Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. ... One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. ... One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. ... One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. ... One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 10.5 Vital Conditions (3rd) Tatiyaupanisasutta
There Venerable Ānanda addressed the mendicants ... "Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. ... One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. ... One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 10.6 Immersion Samādhisutta
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
"Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn't perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn't perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn't perceive this world in this world, or the other world in the other world. And yet they would still perceive."
"It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn't perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn't perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn't perceive this world in this world, or the other world in the other world. And yet they would still perceive."
"But how could this be, sir?"
"Ānanda, it's when a mendicant perceives: 'This is peaceful; this is sublime---that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.'
That's how a mendicant might gain a state of immersion like this. They wouldn't perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn't perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn't perceive this world in this world, or the other world in the other world. And yet they would still perceive."
AN 10.7 Sāriputta Sāriputtasutta
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
"Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn't perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn't perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn't perceive this world in this world, or the other world in the other world. And yet they would still perceive."
"It could be, Reverend Ānanda."
"But how could this be?"
"Reverend Ānanda, this one time I was staying right here at Sāvatthī in the Dark Forest. There I gained a state of immersion like this. I didn't perceive earth in earth, water in water, fire in fire, or air in air. And I didn't perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn't perceive this world in this world, or the other world in the other world. And yet I still perceived."
"But at that time what did Reverend Sāriputta perceive?"
"One perception arose in me and another perception ceased: 'The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.' Suppose there was a burning pile of twigs. One flame would arise and another would cease. In the same way, one perception arose in me and another perception ceased: 'The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.' At that time I perceived that the cessation of continued existence is extinguishment."
AN 10.8 Inspiring All Around: the Absorptions Jhānasutta
"Mendicants, a mendicant is faithful but not ethical. So they're incomplete in that respect, and should fulfill it, thinking: 'How can I become faithful and ethical?' When the mendicant is faithful and ethical, they're complete in that respect.
A mendicant is faithful and ethical, but not learned. ... they're not a Dhamma speaker ... they don't frequent assemblies ... they don't teach Dhamma to the assembly with assurance ... they're not an expert in the monastic law ... they don't stay in the wilderness, in remote lodgings ... they don't get the four absorptions---blissful meditations in this life that belong to the higher mind---when they want, without trouble or difficulty ... they don't realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they're incomplete in that respect, and should fulfill it, thinking: 'How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?'
When they're faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements, they're complete in that respect. A mendicant who has these ten qualities is impressive all around, and is complete in every respect."
AN 10.9 Inspiring All Around: the Peaceful Liberations Santavimokkhasutta
"A mendicant is faithful, but not ethical. ... they're not learned. ... they're not a Dhamma speaker ... they don't frequent assemblies ... they don't teach Dhamma to the assembly with assurance ... they're not an expert in the training ... they don't stay in the wilderness, in remote lodgings ... they don't have direct meditative experience of the peaceful liberations that are formless, transcending form ... they don't realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they're incomplete in that respect, and should fulfill it, thinking: 'How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?'
When they're faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the monastic law, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements, they're complete in that respect. A mendicant who has these ten qualities is impressive all around, and is complete in every respect."
AN 10.10 Inspiring All Around: the Three Knowledges Vijjāsutta
"A mendicant is faithful, but not ethical. So they're incomplete in that respect, and should fulfill it, thinking: 'How can I become faithful and ethical?' When the mendicant is faithful and ethical, they're complete in that respect.
A mendicant is faithful and ethical, but not learned ... they're not a Dhamma speaker ... they don't frequent assemblies ... they don't teach Dhamma to the assembly with assurance ... they're not an expert in the monastic law ... they don't recollect their many kinds of past lives ... they don't, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn ... they don't realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they're incomplete in that respect, and should fulfill it, thinking: 'How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?'
When they are faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements, they're complete in that respect. A mendicant who has these ten qualities is impressive all around, and is complete in every respect."