The Chapter on Dependence
AN 11.1 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 ..."
"But what is the purpose and benefit of disillusionment?"
"Dispassion ..."
"But what is the purpose and benefit of dispassion?"
"Knowledge and vision of freedom is the purpose and benefit of 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 is the purpose and benefit of truly knowing and seeing. Dispassion is the purpose and benefit of disillusionment. And knowledge and vision of freedom is the purpose and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest."
AN 11.2 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 become 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 grow disillusioned!' It's only natural to grow disillusioned when you truly know and see.
When you're disillusioned you need not make a wish: 'May I become dispassionate!' It's only natural to grow dispassionate when you're disillusioned.
When you're 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 dispassionate.
And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment 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 11.3 Vital Conditions (1st) Paṭhamaupanisāsutta
"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. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks 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. ... When there is no dispassion, one who lacks 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. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled 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. ... When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 11.4 Vital Conditions (2nd) Dutiyaupanisāsutta
There Venerable Sāriputta addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Sāriputta said this:
"An unethical person, who lacks ethics, has destroyed a vital condition for not having 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. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks 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. ... When there is dispassion, one who lacks 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. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled 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. ... When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 11.5 Vital Conditions (3rd) Tatiyaupanisāsutta
There Venerable Ānanda addressed the mendicants ...
"An unethical person, who lacks ethics, has destroyed a vital condition for not having 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. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks 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. ... When there is no dispassion, one who lacks 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. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled 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. ... When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 11.6 Disasters Byasanasutta
"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 eleven disasters. What eleven?
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 they lead the spiritual life dissatisfied. Or they commit a corrupt offense. Or they resign the training and return to a lesser life. Or they contract a severe illness. Or they 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 eleven disasters.
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters. What eleven?
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 they lead the spiritual life dissatisfied. Or they commit one of the corrupt offenses. Or they resign the training and return to a lesser life. Or they contract a severe illness. Or they 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 does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters."
AN 11.7 Percipient Saññāsutta
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. They wouldn't perceive this world in this world, or the other world in the other world. And they wouldn't perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. 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. They wouldn't perceive this world in this world, or the other world in the other world. And they wouldn't perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. 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. They wouldn't perceive this world in this world, or the other world in the other world. And they wouldn't perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive."
And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he 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 ... And they wouldn't perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive."
"It could be, Reverend Ānanda."
"But how could this be?"
"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 ... And they wouldn't perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive."
"It's incredible, it's amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter! Just now I went to the Buddha and asked him about this matter. And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta. It's incredible, it's amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!"
AN 11.8 Focus Manasikārasutta
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 focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn't focus on earth in earth, water in water, fire in fire, or air in air. And they wouldn't focus on 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. They wouldn't focus on this world in this world, or the other world in the other world. And they wouldn't focus on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they would focus?"
"It could be, Ānanda."
"But how could this be?"
"Ānanda, it's when a mendicant focuses thus: '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 focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. ... And they wouldn't focus on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they would focus."
AN 11.9 With Sandha Saddhasutta
At one time the Buddha was staying at Ñātika in the brick house.
Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Sandha, meditate like a thoroughbred, not like a wild colt.
And how does a wild colt meditate? A wild colt, tied up by the feeding trough, meditates: 'Fodder, fodder!' Why is that? Because it doesn't occur to the wild colt tied up by the feeding trough: 'What task will the horse trainer have me do today? How should I respond?' Tied up by the feeding trough they just meditate: 'Fodder, fodder!'
In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don't truly understand the escape from sensual desire that has arisen. Harboring sensual desire within they meditate and concentrate and contemplate and ruminate. Their heart is overcome by ill will ... dullness and drowsiness ... restlessness and remorse ... doubt ... Harboring doubt within they meditate and concentrate and contemplate and ruminate. They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. That's how a wild colt meditates.
And how does a thoroughbred meditate? A fine thoroughbred, tied up by the feeding trough, doesn't meditate: 'Fodder, fodder!' Why is that? Because it occurs to the fine thoroughbred tied up by the feeding trough: 'What task will the horse trainer have me do today? How should I respond?' Tied up by the feeding trough they don't meditate: 'Fodder, fodder!' For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune.
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. Their heart is not overcome by ill will ... dullness and drowsiness ... restlessness and remorse ... doubt ... They don't meditate dependent on earth, water, fire, and air. They don't meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don't meditate dependent on this world or the other world. They don't meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they do meditate.
When a fine thoroughbred meditates like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
'Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don't understand
the basis of your absorption.'"
When he said this, Venerable Sandha asked the Buddha, "But sir, how does that fine thoroughbred meditate?"
"Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water ... fire ... air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness ... nothingness ... neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished. That's how that fine thoroughbred person doesn't meditate dependent on earth, water, fire, and air. They don't meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don't meditate dependent on this world or the other world. They don't meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they do meditate.
When a fine thoroughbred person meditates like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
'Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don't understand
the basis of your absorption.'"
AN 11.10 At the Peacocks' Feeding Ground Moranivāpasutta
At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks' feeding ground. There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? The entire spectrum of an adept's ethics, immersion, and wisdom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A mendicant who has another three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A mendicant who has another three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? Right view, right knowledge, and right freedom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A mendicant who has two qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What two? Knowledge and conduct. A mendicant with these two qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. The divinity Sanaṅkumāra also spoke this verse:
'The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is first among gods and humans.'
Now, that verse spoken by the divinity Sanaṅkumāra is well spoken, not poorly spoken. It's beneficial, not pointless, and I agree with it. I also say:
'The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is first among gods and humans.'"