The Great Chapter
AN 10.21 The Lion's Roar Sīhanādasutta
"Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four quarters, and roars his lion's roar three times. Then he sets out on the hunt. Why is that? 'May I not injure any little creatures on unclear ground.'
'Lion' is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion's roar.
The Realized One possesses ten powers of a Realized One. With these he claims the bull's place, roars his lion's roar in the assemblies, and turns the divine wheel. What ten? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull's place, roars his lion's roar in the assemblies, and turns the divine wheel.
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' Thus he recollects his many past lives, with features and details. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 'These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. ...
These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull's place, roars his lion's roar in the assemblies, and turns the divine wheel."
AN 10.22 Hypotheses Adhivuttipadasutta
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Ānanda, I claim to be assured regarding the teachings that lead to realizing by insight the various different hypotheses. So I am able to teach the Dhamma in appropriate ways to different people. Practicing accordingly, when something exists they'll know it exists. When it doesn't exist they'll know it doesn't exist. When something is inferior they'll know it's inferior. When it's superior they'll know it's superior. When something is not supreme they'll know it's not supreme. When it is supreme they'll know it's supreme. And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible. But this is the unsurpassable knowledge, that is: truly knowing each and every case. And Ānanda, I say that there is no other knowledge better or finer than this.
The Realized One possesses ten powers of a Realized One. With these he claims the bull's place, roars his lion's roar in the assemblies, and turns the divine wheel. What ten? Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull's place, roars his lion's roar in the assemblies, and turns the divine wheel.
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One recollects many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. ...
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. ...
These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull's place, roars his lion's roar in the assemblies, and turns the divine wheel."
AN 10.23 Body Kāyasutta
"Mendicants, there are things that should be given up by the body, not by speech. There are things that should be given up by speech, not by the body. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
And what are the things that should be given up by the body, not by speech? It's when a mendicant has committed a certain unskillful offense by way of body. After examination, sensible spiritual companions say this to them: 'Venerable, you've committed a certain unskillful offense by way of body. Please give up that bad bodily conduct and develop good bodily conduct.' When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. These are the things that should be given up by the body, not by speech.
And what are the things that should be given up by speech, not by the body? It's when a mendicant has committed a certain unskillful offense by way of speech. After examination, sensible spiritual companions say this to them: 'Venerable, you've committed a certain unskillful offense by way of speech. Please give up that bad verbal conduct and develop good verbal conduct.' When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. These are the things that should be given up by speech, not by the body.
And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? Greed ... hate ... delusion ... anger ... acrimony ... disdain ... contempt ... and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what is nasty jealousy? It's when a householder or their child is prospering in money, grain, silver, or gold. And a bondservant or dependent thinks: 'Oh, may that householder or their child not prosper in money, grain, silver, or gold!' Or an ascetic or brahmin receives robes, almsfood, lodgings, and medicines and supplies for the sick. And some other ascetic or brahmin thinks: 'Oh, may that ascetic or brahmin not receive robes, almsfood, lodgings, and medicines and supplies for the sick.' This is called nasty jealousy.
Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what are corrupt wishes? It's when a faithless person wishes to be known as faithful. An unethical person wishes to be known as ethical. An unlearned person wishes to be known as learned. A lover of company wishes to be known as secluded. A lazy person wishes to be known as energetic. An unmindful person wishes to be known as mindful. A person without immersion wishes to be known as having immersion. A witless person wishes to be known as wise. A person who has not ended the defilements wishes to be known as having ended the defilements. These are called corrupt wishes. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
Suppose that greed masters that mendicant and keeps going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes master them and keep going. You should know of them: 'This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don't have the understanding that would eliminate hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes, so corrupt wishes master them and keep going.'
Suppose that greed does not master that mendicant and keep going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes don't master that mendicant and keep going. You should know of them: 'This venerable has the understanding that eliminates greed, so greed doesn't master them and keep going. They have the understanding that eliminates hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... and corrupt wishes, so corrupt wishes don't master them and keep going.'"
AN 10.24 By Mahācunda Mahācundasutta
At one time Venerable Mahācunda was staying in the land of the Cetīs at Sahajāti. There he addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Venerable Mahācunda said this:
"Reverends, a mendicant who makes a declaration of knowledge says: 'I know this teaching, I see this teaching.' Suppose that greed masters that mendicant and keeps going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes master that mendicant and keep going. You should know of them: 'This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don't have the understanding that would eliminate hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes, so corrupt wishes master them and keep going.'
A mendicant who makes a declaration of development says: 'I am developed in physical endurance, ethics, mind, and wisdom.' Suppose that greed masters that mendicant and keeps going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes master that mendicant and keep going. You should know of them: 'This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don't have the understanding that would eliminate hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes, so corrupt wishes master them and keep going.'
A mendicant who makes a declaration of both knowledge and development says: 'I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.' Suppose that greed masters that mendicant and keeps going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes master that mendicant and keep going. You should know of them: 'This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don't have the understanding that would eliminate hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes, so corrupt wishes master them and keep going.'
Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. But when it came time to make a payment they weren't able to come up with any money, grain, silver, or gold. They would know of them: 'This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.' Why is that? Because when it came time to make a payment they weren't able to come up with any money, grain, silver, or gold.
In the same way, a mendicant who makes a declaration of knowledge and development says: 'I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.' Suppose that greed masters that mendicant and keeps going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes master that mendicant and keep going. You should know of them: 'This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don't have the understanding that would eliminate hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes, so corrupt wishes master them and keep going.'
A mendicant who makes a declaration of knowledge says: 'I know this teaching, I see this teaching.' Suppose that greed does not master that mendicant and keep going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes don't master that mendicant and keep going. You should know of them: 'This venerable has the understanding that eliminates greed, so greed doesn't master them and keep going. They have the understanding that eliminates hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... and corrupt wishes, so corrupt wishes don't master them and keep going.'
A mendicant who makes a declaration of development says: 'I am developed in physical endurance, ethics, mind, and wisdom.' Suppose that greed does not master that mendicant and keep going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes don't master that mendicant and keep going. You should know of them: 'This venerable has the understanding that eliminates greed, so greed doesn't master them and keep going. They have the understanding that eliminates hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... and corrupt wishes, so corrupt wishes don't master them and keep going.'
A mendicant who makes a declaration of both knowledge and development says: 'I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.' Suppose that greed does not master that mendicant and keep going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes don't master that mendicant and keep going. You should know of them: 'This venerable has the understanding that eliminates greed, so greed doesn't master them and keep going. They have the understanding that eliminates hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... and corrupt wishes, so corrupt wishes don't master them and keep going.'
Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy. And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold. They would know of them: 'This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.' Why is that? Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold.
In the same way, a mendicant who makes a declaration of knowledge and development says: 'I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.' Suppose that greed does not master that mendicant and keep going. Or that hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... or corrupt wishes don't master that mendicant and keep going. You should know of them: 'This venerable has the understanding that eliminates greed, so greed doesn't master them and keep going. They have the understanding that eliminates hate ... delusion ... anger ... acrimony ... disdain ... contempt ... stinginess ... nasty jealousy ... and corrupt wishes, so corrupt wishes don't master them and keep going.'"
AN 10.25 Meditation on Universals Kasiṇasutta
"Mendicants, there are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water ... the meditation on universal fire ... the meditation on universal air ... the meditation on universal blue ... the meditation on universal yellow ... the meditation on universal red ... the meditation on universal white ... the meditation on universal space ... They perceive the meditation on universal consciousness above, below, across, undivided and limitless. These are the ten universal dimensions of meditation."
AN 10.26 With Kāḷī Kāḷīsutta
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, "Sir, this was said by the Buddha in 'The Maidens' Questions':
'I've reached the goal, peace of heart.
Having conquered the army
>of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That's why I don't get too close to people,
and no-one gets too close to me.'
How should we see the detailed meaning of the Buddha's brief statement?"
"Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking 'this is the goal', they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.
Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking 'this is the goal', they are reborn. ... Some ascetics and brahmins regard the attainment of the meditation on universal fire ... universal air ... universal blue ... universal yellow ... universal red ... universal white ... universal space ... universal consciousness to be the ultimate. Thinking 'this is the goal', they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of what is the path and what is not the path. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of what is the path and what is not the path, he knew that he had reached the goal, peace of heart.
So, sister, that's how to understand the detailed meaning of what the Buddha said in brief in 'The Maiden's Questions':
'I've reached the goal, peace of heart.
Having conquered the army
>of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That's why I don't get too close to people,
and no-one gets too close to me.'"
AN 10.27 The Great Questions (1st) Paṭhamamahāpañhāsutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him, "It's too early to wander for alms in Sāvatthī. Why don't we visit the monastery of the wanderers of other religions?"
Then they went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
"Reverends, the ascetic Gotama teaches his disciples like this: 'Please, mendicants, directly know all things. Meditate having directly known all things.' We too teach our disciples: 'Please, reverends, directly know all things. Live having directly known all things.' What, then, is the difference between the ascetic Gotama's teaching and instruction and ours?"
Those mendicants neither approved nor dismissed that statement of the wanderers of other religions. They got up from their seat, thinking, "We will learn the meaning of this statement from the Buddha himself."
Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
"Mendicants, when wanderers of other religions say this, you should say to them: 'One thing: question, summary recital, and answer. Two ... three ... four ... five ... six ... seven ... eight ... nine ... ten things: question, summary recital, and answer.' Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they're out of their element. I don't see anyone in this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
'One thing: question, summary recital, and answer.' That's what I said, but why did I say it? Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. What one thing? 'All sentient beings are sustained by food.' Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. 'One thing: question, summary recital, and answer.' That's what I said, and this is why I said it.
What two? Name and form. ...
What three? Three feelings. ...
What four? The four foods. ...
What five? The five grasping aggregates. ...
What six? The six interior sense fields. ...
What seven? The seven planes of consciousness. ...
What eight? The eight worldly conditions. ...
What nine? The nine abodes of sentient beings. ...
'Ten things: question, summary recital, and answer.' That's what I said, but why did I say it? Becoming completely disillusioned, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing unskillful deeds. Becoming completely disillusioned, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. 'Ten things: question, summary recital, and answer.' That's what I said, and this is why I said it."
AN 10.28 The Great Questions (2nd) Dutiyamahāpañhāsutta
At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her:
"Ma'am, this was said by the Buddha in 'The Great Questions': 'One thing: question, summary recital, and answer. Two ... three ... four ... five ... six ... seven ... eight ... nine ... ten things: question, summary recital, and answer.' How should we see the detailed meaning of the Buddha's brief statement?"
"Good people, I haven't heard and learned this in the presence of the Buddha or from esteemed mendicants. But as to how it seems to me, listen and apply your mind well, I will speak."
"Yes, ma'am," replied the lay followers. The nun Kajaṅgalikā said this:
"'One thing: question, summary recital, and answer.' That's what the Buddha said, but why did he say it? Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. What one thing? 'All sentient beings are sustained by food.' Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. 'One thing: question, summary recital, and answer.' That's what the Buddha said, and this is why he said it.
What two? Name and form. ... What three? Three feelings. ...
With a mind well developed in four things---seeing their limits and fully comprehending their meaning---a mendicant makes an end of suffering in this very life. What four? The four kinds of mindfulness meditation. ... With a mind well developed in these four things---seeing their limits and fully fathoming their meaning---a mendicant makes an end of suffering in this very life. ...
What five? The five faculties. ... What six? The six elements of escape. ... What seven? The seven awakening factors. ... What eight? The noble eightfold path. ...
Becoming completely disillusioned, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. What nine? The nine abodes of sentient beings. Becoming completely disillusioned, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life.
'Ten things: question, summary recital, and answer.' That's what the Buddha said, but why did he say it? Becoming well developed in ten things---seeing their limits and fully fathoming their meaning---a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing skillful deeds. With a mind well developed in these ten things---seeing their limits and fully fathoming their meaning---a mendicant makes an end of suffering in this very life. 'Ten things: question, summary recital, and answer.' That's what the Buddha said, and this is why he said it.
That's how I understand the detailed meaning of what the Buddha said in brief in 'The Great Questions'. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha's answer."
"Yes, ma'am," replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they got up from their seat, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
"Good, good, householders. The nun Kajaṅgalikā is astute, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā. That is what it means, and that's how you should remember it."
AN 10.29 Kosala (1st) Paṭhamakosalasutta
"As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost. But even King Pasenadi decays and perishes.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand great kings, a thousand realms of the gods of the four great kings, a thousand realms of the gods of the thirty-three, of the gods of Yama, of the joyful gods, of the gods who love to imagine, of the gods who control what is imagined by others, and a thousand realms of divinity. As far as the galaxy extends, the Great Divinity is said to be the foremost. But even the Great Divinity decays and perishes.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There comes a time when this cosmos contracts. As it contracts, most sentient beings migrate to the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. When the cosmos is contracting, the gods of streaming radiance are said to be the foremost. But even the gods of streaming radiance decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water ... the meditation on universal fire ... the meditation on universal air ... the meditation on universal blue ... the meditation on universal yellow ... the meditation on universal red ... the meditation on universal white ... the meditation on universal space ... They perceive the meditation on universal consciousness above, below, across, undivided and limitless. These are the ten universal dimensions of meditation.
The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the third dimension of mastery.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the fourth dimension of mastery.
Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. They're like a flax flower that's blue, with blue color and blue appearance. Or a cloth from Varanasi that's smoothed on both sides, blue, with blue color and blue appearance. In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance. Mastering them, they perceive: 'I know and see.' This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. They're like a champak flower that's yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that's smoothed on both sides, yellow, with yellow color and yellow appearance. In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance. Mastering them, they perceive: 'I know and see.' This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally, red, with red color and red appearance. They're like a scarlet mallow flower that's red, with red color and red appearance. Or a cloth from Varanasi that's smoothed on both sides, red, with red color and red appearance. In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance. Mastering them, they perceive: 'I know and see.' This is the seventh dimension of mastery.
Not perceiving form internally, someone sees forms externally, white, with white color and white appearance. They're like the morning star that's white, with white color and white appearance. Or a cloth from Varanasi that's smoothed on both sides, white, with white color and white appearance. In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance. Mastering them, they perceive: 'I know and see.' This is the eighth dimension of mastery. These are the eight dimensions of mastery.
The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance. Mastering them, they perceive: 'I know and see.' Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There are four ways of practice. What four?
Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.
These are the four ways of practice.
The best of these four ways of practice is the pleasant practice with swift insight. Some sentient beings practice like this. But even the sentient beings who practice like this decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There are these four perceptions. What four?
One person perceives the limited.
One person perceives the expansive.
One person perceives the limitless.
One person, aware that 'there is nothing at all', perceives the dimension of nothingness.
These are the four perceptions.
The best of these four perceptions is when a person, aware that 'there is nothing at all', perceives the dimension of nothingness. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
This is the best of the convictions of outsiders, that is: 'I might not be, and it might not be mine. I will not be, and it will not be mine.' When someone has such a view, you can expect that they will not be attracted to continued existence, and they will not be repulsed by the cessation of continued existence. Some sentient beings have such a view. But even the sentient beings who have views like this decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There are some ascetics and brahmins who advocate the ultimate purity of the spirit. This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. They teach Dhamma in order to directly know and realize this. Some sentient beings have such a doctrine. But even the sentient beings who have such a doctrine decay and perish.
Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior.
There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: 'The ascetic Gotama doesn't advocate the complete understanding of sensual pleasures, forms, or feelings.' But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate full extinguishment by not grasping in this very life, wishless, quenched, and cooled."
AN 10.30 Kosala (2nd) Dutiyakosalasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his objective. Then King Pasenadi of Kosala went to the monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
At that time several mendicants were walking mindfully in the open air. Then King Pasenadi of Kosala went up to them and said, "Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see the Buddha."
"Great king, that's his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock on the door-panel. The Buddha will open the door."
So the king approached the Buddha's dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door. Then King Pasenadi entered the Buddha's dwelling. He bowed with his head at the Buddha's feet, caressing them and covering them with kisses, and pronounced his name: "Sir, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!"
"But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?"
"Sir, it's because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love.
The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble system, that is, the principles of goodness and skillfulness. This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha gets the four absorptions---blissful meditations in this life that belong to the higher mind---when he wants, without trouble or difficulty. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so he recollects his many kinds of past lives, with features and details. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 'These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' He understands how sentient beings are reborn according to their deeds. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love.
Well, now, sir, I must go. I have many duties, and much to do."
"Please, great king, go at your convenience." Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.