an10.23:5 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 venerable not receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ This is called nasty jealousy.

an10.23:6 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. Someone 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.

an10.23:7 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.’

an10.23:8 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.’”

3. The Great Chapter

By Mahācunda

an10.24:1 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:

an10.24:2 “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.’

an10.24:3 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.’

an10.24:4 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.’

an10.24:5 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.

an10.24:6 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.’

an10.24:7 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.’

an10.24:8 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.’

an10.24:9 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.’

an10.24:10 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.

an10.24:11 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.’”

3. The Great Chapter

Meditation on Universals

an10.25:1 “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.”

3. The Great Chapter

With Kāḷī

an10.26:1 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’:

an10.26:2 ‘I’ve reached the goal, peace of heart. Having conquered the army <j>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.’

an10.26:3 How should we see the detailed meaning of the Buddha’s brief statement?”

an10.26:4 “Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they remain attached to this world. 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.

an10.26:5 Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they remain attached to this world. … 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 remain attached to this world. 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 Maidens’ Questions’:

an10.26:6 ‘I’ve reached the goal, peace of heart. Having conquered the army <j>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.’”

3. The Great Chapter

The Great Questions (1st)

an10.27:1 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 for the wanderers of other religions?”

an10.27:2 Then they went to the monastery for 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:

an10.27:3 “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?”

an10.27:4 Those mendicants neither approved nor rejected that statement of the wanderers of other religions. They rose from their seats, thinking, “We will learn the meaning of this statement from the Buddha himself.”

an10.27:5 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.

an10.27:9 “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 angels and rebels, this population with its ascetics and brahmins, its angels and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

an10.27:10 ‘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.

an10.27:11 What two? Name and form. …

an10.27:12 What three? Three feelings. …

an10.27:13 What four? The four foods. …

an10.27:14 What five? The five grasping aggregates. …

an10.27:15 What six? The six interior sense fields. …

an10.27:16 What seven? The seven planes of consciousness. …

an10.27:17 What eight? The eight worldly conditions. …

an10.27:18 What nine? The nine abodes of sentient beings. …

an10.27:19 ‘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.”

3. The Great Chapter

The Great Questions (2nd)

an10.28:1 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:

an10.28:2 “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?”

an10.28:3 “Respectable sirs, 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:

an10.28:4 “‘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.

an10.28:5 What two? Name and form. … What three? Three feelings. …

an10.28:6 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. …

an10.28:7 What five? The five faculties. … What six? The six elements of escape. … What seven? The seven awakening factors. … What eight? The noble eightfold path. …

an10.28:8 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.

an10.28:9 ‘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.

an10.28:10 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 rose from their seats, 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.

an10.28:11 “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.”

3. The Great Chapter

Kosala (1st)

an10.29:1 “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.

an10.29:2 A galaxy extends a thousand times as far as the moon and sun revolve and the dazzling 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 lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, four thousand oceans, four thousand great kings, a thousand realms of the angels of the first rank, of the second rank, of the third rank, of the fourth rank, of the fifth rank, of the sixth rank, and a thousand realms of the highest host. As far as the galaxy extends, the greatest of the created hosts is said to be the foremost. But even the greatest of the created hosts 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.

an10.29:3 There comes a time when this cosmos contracts. As it contracts, most sentient beings pass to the realm of sublime luminosity. There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time. When the cosmos is contracting, the angels of sublime luminosity are said to be the foremost. But even the angels of sublime luminosity 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.

an10.29:4 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.

an10.29:5 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.

an10.29:6 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.

an10.29:7 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.

an10.29:8 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.

an10.29:9 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.

an10.29:10 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.

an10.29:11 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.

an10.29:12 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.

an10.29:13 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.

an10.29:14 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.

an10.29:15 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.

an10.29:16 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.