The Chapter on Senior Mendicants
AN 10.81 With Bāhuna Vāhanasutta
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, how many things has the Realized One escaped from, so that he lives detached, liberated, his mind free of limits?"
"Bāhuna, the Realized One has escaped from ten things, so that he lives detached, liberated, his mind free of limits. What ten? Form ... feeling ... perception ... choices ... consciousness ... rebirth ... old age ... death ... suffering ... defilements ... Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, the Realized One has escaped from ten things, so that he lives detached, liberated, his mind free of limits."
AN 10.82 With Ānanda Ānandasutta
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Ānanda, it is quite impossible for a faithless mendicant to achieve growth, improvement, or maturity in this teaching and training.
It is quite impossible for a mendicant who is unethical ...
unlearned ...
hard to admonish ...
with bad friends ...
lazy ...
unmindful ...
lacking contentment ...
of corrupt wishes ...
of wrong view to achieve growth, improvement, or maturity in this teaching and training.
It is quite impossible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.
It is quite possible for a faithful mendicant to achieve growth, improvement, or maturity in this teaching and training.
It is quite possible for a mendicant who is ethical ...
a learned memorizer ...
easy to admonish ...
with good friends ...
energetic ...
mindful ...
contented ...
of few desires ...
of right view to achieve growth, improvement, or maturity in this teaching and training.
It is quite possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training."
AN 10.83 With Puṇṇiya Puṇṇiyasutta
Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?"
"Puṇṇiya, when a mendicant has faith but doesn't approach, the Realized One doesn't feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.
When a mendicant has faith and approaches, but doesn't pay homage ... they pay homage, but don't ask questions ... they ask questions, but don't actively listen to the teaching ... they actively listen to the teaching, but don't remember the teaching they've heard ... they remember the teaching they've heard, but don't reflect on the meaning of the teachings they've remembered ... they reflect on the meaning of the teachings they've remembered, but, not having understood the meaning and the teaching, they don't practice accordingly ... they practice accordingly, but they're not a good speaker and do not enunciate well. Their voice is not polished, clear, articulate, and doesn't express the meaning ... They're a good speaker who enunciates well, but they don't educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn't feel inspired to teach.
But when a mendicant has faith, approaches, pays homage, asks questions, actively listen to the teachings, remembers the teachings, reflects on the meaning, practices accordingly, has a good voice, and encourages their spiritual companions, the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach."
AN 10.84 Declaration Byākaraṇasutta
There Venerable Mahāmoggallāna addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Venerable Mahāmoggallāna said this:
"Take a mendicant who declares enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."' They're pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another's mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.
The Realized One or one of his disciples comprehends their mind and investigates: 'Why does this venerable declare enlightenment, saying:
"I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'?"'
They understand:
'This venerable gets irritable, and often lives with a heart full of anger. But being full of anger means decline in the teaching and training proclaimed by the Realized One.
This venerable is acrimonious ...
prone to disdain ...
contemptuous ...
jealous ...
stingy ...
devious ...
deceitful ...
This venerable has corrupt wishes, and often lives with a heart full of desire. But being full of desire means decline in the teaching and training proclaimed by the Realized One.
When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.'
It is quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities."
AN 10.85 A Boaster Katthīsutta
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:
"Take a mendicant who boasts and brags about their achievements: 'I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.'
They're pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another's mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.
The Realized One or one of his disciples comprehends their mind and investigates: 'Why does this venerable boast and brag about their achievements, saying, "I enter and emerge from the first absorption ... and the cessation of perception and feeling."'
They understand, 'For a long time this venerable's deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One.
This venerable is unfaithful, and lack of faith means decline ...
This venerable is unlearned and unpracticed, and lack of learning means decline ...
This venerable is hard to admonish, and being hard to admonish means decline ...
This venerable has bad friends, and bad friends mean decline ...
This venerable is lazy, and laziness means decline ...
This venerable is unmindful, and unmindfulness means decline ...
This venerable is deceptive, and deceitfulness means decline ...
This venerable is burdensome, and being burdensome means decline ...
This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.'
Suppose one friend was to say to another: 'My dear friend, when you need money for some payment, just ask me and I'll give it.' Then when some payment falls due, that friend says to their friend: 'I need some money, my dear friend. Give me some.' They'd say: 'Well then, my dear friend, dig here.' So they dig there, but don't find anything. They'd say: 'You lied to me, my dear friend, you spoke hollow words when you told me to dig here.' They'd say: 'My dear friend, I didn't lie or speak hollow words. Well then, dig here.' So they dig there as well, but don't find anything. They'd say: 'You lied to me, my dear friend, you spoke hollow words when you said dig here.' They'd say: 'My dear friend, I didn't lie or speak hollow words. Well then, dig here.' So they dig there as well, but don't find anything. They'd say: 'You lied to me, my dear friend, you spoke hollow words when you said dig here.' They'd say: 'My dear friend, I didn't lie or speak hollow words. But I had gone mad, I was out of my mind.'
In the same way, take a mendicant who boasts and brags about their achievements: 'I enter and emerge from the first absorption ... and the cessation of perception and feeling.'
They're pursued, pressed, and grilled by the Realized One, or by one of his disciples ... Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.
The Realized One or one of his disciples comprehends their mind and investigates: 'Why does this venerable boast and brag about their achievements, saying, "I enter and emerge from the first absorption ... and the cessation of perception and feeling."'
They understand, 'For a long time this venerable's deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One.
This venerable is unfaithful ...
unlearned and unpracticed ...
hard to admonish ...
with bad friends ...
lazy ...
unmindful ...
deceptive ...
burdensome ...
This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.'
It is quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities."
AN 10.86 Overestimation Adhimānasutta
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. There he addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Venerable Mahākassapa said this:
"Take a mendicant who declares enlightenment: 'I understand: "Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place."' They're pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another's mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.
The Realized One or one of his disciples comprehends their mind and investigates: 'Why does this venerable declare enlightenment, saying, "I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'?"'
They understand, 'This venerable overestimates themselves and takes that to be the truth. They perceive that they've attained what they haven't attained, done what they haven't done, and achieved what they haven't achieved. And they declare enlightenment out of overestimation:
"I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"'
The Realized One or one of his disciples comprehends their mind and investigates: 'Why does this venerable overestimate themselves and take that to be the truth? Why do they perceive that they've attained what they haven't attained, done what they haven't done, and achieved what they haven't achieved? And why do they declare enlightenment out of overestimation:
"I understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"'
They understand, 'This venerable is very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. Therefore this venerable overestimates themselves and takes that to be the truth. ...'
They understand, 'This venerable is covetous, and often lives with a heart full covetousness. Being full of covetousness means decline in the teaching and training proclaimed by the Realized One.
This venerable has ill will ...
dullness and drowsiness ...
restlessness ...
doubt ...
This venerable relishes work. They love it and like to relish it ...
This venerable relishes talk ...
sleep ...
company ...
When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction. Stopping half-way means decline in the teaching and training proclaimed by the Realized One.'
It is quite impossible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is quite possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities."
AN 10.87 Disciplinary Issues Nappiyasutta
There the Buddha addressed the mendicants concerning the mendicant Kalandaka:
"Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"Firstly, a mendicant raises disciplinary issues and doesn't praise the settlement of disciplinary issues. This quality doesn't conduce to fondness, respect, esteem, harmony, and unity.
Furthermore, a mendicant doesn't want to train, and doesn't praise taking up the training. ...
Furthermore, a mendicant has corrupt wishes, and doesn't praise getting rid of wishes. ...
Furthermore, a mendicant is irritable, and doesn't praise getting rid of anger. ...
Furthermore, a mendicant denigrates others, and doesn't praise getting rid of denigration. ...
Furthermore, a mendicant is devious, and doesn't praise getting rid of deviousness. ...
Furthermore, a mendicant is deceitful, and doesn't praise getting rid of deceitfulness. ...
Furthermore, a mendicant doesn't pay attention to the teachings, and doesn't praise attending to the teachings. ...
Furthermore, a mendicant is not in retreat, and doesn't praise retreat. ...
Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn't praise hospitality. This quality doesn't conduce to fondness, respect, esteem, harmony, and unity.
Even though a mendicant such as this might wish: 'If only my spiritual companions would honor, respect, esteem, and venerate me!' Still they don't honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven't given up those bad unskillful qualities.
Suppose a wild colt was to wish: 'If only the humans would put me in a thoroughbred's place, feed me a thoroughbred's food, and give me a thoroughbred's grooming.' Still the humans wouldn't put them in a thoroughbred's place, feed them a thoroughbred's food, or give them a thoroughbred's grooming. Why is that? Because sensible humans see that they haven't given up their tricks, bluffs, ruses, and feints. In the same way, even though a mendicant such as this might wish: 'If only my spiritual companions would honor, respect, esteem, and venerate me!' Still they don't honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven't given up those bad unskillful qualities.
Next, a mendicant doesn't raise disciplinary issues and praises the settlement of disciplinary issues. This quality conduces to fondness, respect, esteem, harmony, and unity.
Furthermore, a mendicant wants to train, and praises taking up the training. ...
Furthermore, a mendicant has few desires, and praises getting rid of desires. ...
Furthermore, a mendicant is not irritable, and praises getting rid of anger. ...
Furthermore, a mendicant doesn't denigrate others, and praises getting rid of denigration. ...
Furthermore, a mendicant isn't devious, and praises getting rid of deviousness. ...
Furthermore, a mendicant isn't deceitful, and praises getting rid of deceitfulness. ...
Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. ...
Furthermore, a mendicant is in retreat, and praises retreat. ...
Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality. This quality conduces to fondness, respect, esteem, harmony, and unity.
Even though a mendicant such as this might never wish: 'If only my spiritual companions would honor, respect, esteem, and venerate me!' Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they've given up those bad unskillful qualities.
Suppose a fine thoroughbred never wished: 'If only the humans would put me in a thoroughbred's place, feed me a thoroughbred's food, and give me a thoroughbred's grooming.' Still the humans would put them in a thoroughbred's place, feed them a thoroughbred's food, and give them a thoroughbred's grooming. Why is that? Because sensible humans see that they've given up their tricks, bluffs, ruses, and feints.
In the same way, even though a mendicant such as this might never wish: 'If only my spiritual companions would honor, respect, esteem, and venerate me!' Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they've given up those bad unskillful qualities."
AN 10.88 An Abuser Akkosakasutta
"Mendicants, any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters. What ten? They don't achieve the unachieved. What they have achieved falls away. They don't refine their good qualities. They overestimate their good qualities, or lead the spiritual life dissatisfied, or commit a corrupt offense, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters."
AN 10.89 With Kokālika Kokālikasutta
Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, Sāriputta and Moggallāna have corrupt wishes. They've fallen under the sway of corrupt wishes."
"Don't say that, Kokālika! Don't say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they're good monks."
For a second time Kokālika said to the Buddha, "Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They've fallen under the sway of corrupt wishes."
"Don't say that, Kokālika! Don't say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they're good monks."
For a third time Kokālika said to the Buddha, "Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They've fallen under the sway of corrupt wishes."
"Don't say that, Kokālika! Don't say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they're good monks."
Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out. He just laid down on banana leaves like a poisoned fish.
Then Tudu the independent divinity went to Kokālika, and standing in the air he said to him, "Kokālika, have confidence in Sāriputta and Moggallāna, they're good monks."
"Who are you, reverend?"
"I am Tudu the independent divinity."
"Didn't the Buddha declare you a non-returner? So what exactly are you doing back here? See how far you have strayed!"
Then Tudu addressed Kokālika in verse:
"A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you'll never find happiness that way.Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What's really terrible luck
is to hate the holy ones.For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them."
Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Then, late at night, the beautiful divinity Sahampati, lighting up the entire Jeta's Grove, went up to the Buddha, bowed, stood to one side, and said to him, "Sir, the mendicant Kokālika has passed away. He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna."
That's what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Then, when the night had passed, the Buddha told the mendicants all that had happened.
When he said this, one of the mendicants asked the Buddha, "Sir, how long is the lifespan in the Pink Lotus hell?"
"It's long, mendicant. It's not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts."
"But sir, is it possible to give a simile?"
"It's possible," said the Buddha.
"Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna."
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
"A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you'll never find happiness that way.Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What's really terrible luck
is to hate the holy ones.For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them."
AN 10.90 The Powers of One Who has Ended Defilements Khīṇāsavabalasutta
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: 'My defilements have ended.'"
"Sir, a mendicant who has ended the defilements has ten powers that qualify them to claim: 'My defilements have ended.' What ten? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They're withdrawn, loving renunciation, and have totally eliminated defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, a mendicant with defilements ended has well developed the four right efforts. ... the four bases of psychic power ... the five faculties ... the five powers ... the seven awakening factors ... the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
A mendicant who has ended the defilements has these ten powers that qualify them to claim: 'My defilements have ended.'"