an10.75:23 Take a certain individual who is restless. But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

an10.75:24 Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

an10.75:25 In this case, the individual who is restless, but truly understands the freedom of heart … and has listened and learned and penetrated theoretically and found at least temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

an10.75:26 Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These ten individuals are found in the world.

an10.75:27 If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

8. If You Want

Three Things

an10.76:1 “Mendicants, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. What three? Birth, old age, and death. If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and the teaching and training proclaimed by the Realized One shines in the world.

an10.76:2 Without giving up three things you can’t give up birth, old age, and death. What three? Greed, hate, and delusion. Without giving up these three things you can’t give up birth, old age, and death.

an10.76:3 Without giving up three things you can’t give up greed, hate, and delusion. What three? Substantialist view, doubt, and misapprehension of precepts and observances. Without giving up these three things you can’t give up greed, hate, and delusion.

an10.76:4 Without giving up three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. What three? Irrational application of mind, following a wrong path, and mental sluggishness. Without giving up these three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances.

an10.76:5 Without giving up three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and scattered mind. Without giving up these three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.

an10.76:6 Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind.

an10.76:7 Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

an10.76:8 Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct.

an10.76:9 Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness.

an10.76:10 Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends.

an10.76:11 Mendicants, someone who lacks conscience and prudence is negligent. When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends. When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness. When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct. When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. When your mind is sluggish you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. When you have doubts you can’t give up greed, hate, and delusion. Without giving up greed, hate, and delusion you can’t give up birth, old age, and death.

an10.76:12 After giving up three things you can give up birth, old age, and death. What three? Greed, hate, and delusion. After giving up these three things you can give up birth, old age, and death.

an10.76:13 After giving up three things you can give up greed, hate, and delusion. What three? Substantialist view, doubt, and misapprehension of precepts and observances. After giving up these three things you can give up greed, hate, and delusion.

an10.76:14 After giving up three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. What three? Irrational application of mind, following a wrong path, and mental sluggishness. After giving up these three things you can give up substantialist view, doubt, and misapprehension of precepts and observances.

an10.76:15 After giving up three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and a scattered mind. After giving up these three things you can give up irrational application of mind, following a wrong path, and mental sluggishness.

an10.76:16 After giving up three things you can give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. After giving up these three things you can give up unmindfulness, lack of situational awareness, and scattered mind.

an10.76:17 After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

an10.76:18 After giving up three things you can give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct.

an10.76:19 After giving up three things you can give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. After giving up these three things you can give up faithlessness, uncharitableness, and laziness.

an10.76:20 After giving up three things you can give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. After giving up these three things you can give up disregard, being hard to admonish, and having bad friends.

an10.76:21 Mendicants, someone who has conscience and prudence is diligent. When you’re diligent you can give up disregard, being hard to admonish, and having bad friends. When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness. When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct. When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness. When your mind isn’t sluggish you can give up substantialist view, doubt, and misapprehension of precepts and observances. When you have no doubts you can give up greed, hate, and delusion. After giving up greed, hate, and delusion you can give up birth, old age, and death.”

8. If You Want

A Crow

an10.77:1 “Mendicants, a crow possesses ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A crow possesses these ten bad qualities. In the same way, a bad mendicant possesses these ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A bad mendicant possesses these ten bad qualities.”

8. If You Want

Jains

an10.78:1 “Mendicants, Jain ascetics possess ten bad qualities. What ten? They’re faithless and unethical, without conscience or prudence, and devoted to untrue persons. They glorify themselves and put others down. They’re attached to their own views, holding them tight, and refusing to let go. They’re deceptive, with corrupt wishes and bad friends. Jain ascetics possess these ten bad qualities.”

8. If You Want

Grounds for Resentment

an10.79:1 “Mendicants, there are ten grounds for resentment. What ten? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. You get angry for no reason. These are the ten grounds for resentment.”

8. If You Want

Getting Rid of Resentment

an10.80:1 “Mendicants, there are these ten ways to get rid of resentment. What ten? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ ‘They will harm someone I love …’ … They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. And you don’t get angry for no reason. These are the ten ways of getting rid of resentment.”

9. Senior Mendicants

With Bāhuna

an10.81:1 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, with mind free of boundaries?”

an10.81:2 “Bāhuna, the Realized One has escaped from ten things, so that he lives detached, liberated, with mind free of boundaries. What ten? Form … feeling … perception … choices … consciousness … birth … 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, with mind free of boundaries.”

9. Senior Mendicants

With Ānanda

an10.82:1 Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

an10.82:2 “Ānanda, it is quite impossible for a faithless mendicant to achieve growth, improvement, or maturity in this teaching and training.

an10.82:3 It is quite impossible for a mendicant who is unethical …

an10.82:4 unlearned …

an10.82:5 hard to admonish …

an10.82:6 with bad friends …

an10.82:7 lazy …

an10.82:8 unmindful …

an10.82:9 lacking contentment …

an10.82:10 of corrupt wishes …

an10.82:11 of wrong view to achieve growth, improvement, or maturity in this teaching and training.

an10.82:12 It is quite impossible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.

an10.82:13 It is quite possible for a faithful mendicant to achieve growth, improvement, or maturity in this teaching and training.

an10.82:14 It is quite possible for a mendicant who is ethical …

an10.82:15 a learned memorizer …

an10.82:16 easy to admonish …

an10.82:17 with good friends …

an10.82:18 energetic …

an10.82:19 mindful …

an10.82:20 contented …

an10.82:21 of few desires …

an10.82:22 of right view to achieve growth, improvement, or maturity in this teaching and training.

an10.82:23 It is quite possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.”

9. Senior Mendicants

With Puṇṇiya

an10.83:1 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?”

an10.83:2 “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.

an10.83:3 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 examine the meaning of the teachings they’ve remembered … they examine the meaning of the teachings they’ve remembered, but, not having understood the meaning and the teaching, they don’t practice in line with the principle of the teaching … they practice in line with the teaching, 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.

an10.83:4 But when a mendicant has faith, approaches, pays homage, asks questions, actively listens to the teachings, remembers the teachings, examines the meaning, practices in line with the principle of the teaching, has a good voice, and encourages their spiritual companions, the Realized One feels inspired to teach. When someone possesses these ten qualities, the Realized One feels totally inspired to teach.”

9. Senior Mendicants

Declaration

an10.84:1 There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Venerable Mahāmoggallāna said this:

an10.84:2 “Take a mendicant who declares enlightenment: ‘I understand: “Attachment to this world 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 is a meditator skilled in attainments, in the minds of others, and in encompassing another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

an10.84:3 The Realized One or one of his disciples encompasses their mind and investigates: ‘Why does this venerable declare enlightenment, saying: “I understand: ‘Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place’”?’

an10.84:4 They understand:

an10.84:5 ‘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.

an10.84:6 This venerable is acrimonious …

an10.84:7 prone to disdain …

an10.84:8 contemptuous …

an10.84:9 jealous …

an10.84:10 stingy …

an10.84:11 devious …

an10.84:12 deceitful …

an10.84:13 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.

an10.84:14 When there is still more to be done, this venerable stopped half-way after achieving some trifling distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.’

an10.84:15 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.”

9. Senior Mendicants

A Boaster

an10.85:1 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:

an10.85:2 “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.’

an10.85:3 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 encompassing another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

an10.85:4 The Realized One or one of his disciples encompasses 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.”’

an10.85:5 They understand,

an10.85:6 ‘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.

an10.85:7 This venerable is unfaithful, and lack of faith means decline …

an10.85:8 This venerable is unlearned and unpracticed, and lack of learning means decline …

an10.85:9 This venerable is hard to admonish, and being hard to admonish means decline …

an10.85:10 This venerable has bad friends, and bad friends mean decline …

an10.85:11 This venerable is lazy, and laziness means decline …

an10.85:12 This venerable is unmindful, and unmindfulness means decline …

an10.85:13 This venerable is deceptive, and deceitfulness means decline …

an10.85:14 This venerable is burdensome, and being burdensome means decline …

an10.85:15 This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’

an10.85:16 Suppose one friend was to say to another: ‘My dear, 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. Give me some.’ They’d say: ‘Well then, my dear, dig here.’ So they dig there, but don’t find anything. They’d say: ‘You lied to me, my dear, you spoke hollow words when you told me to dig here.’ They’d say: ‘My dear, 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, you spoke hollow words when you said dig here.’ They’d say: ‘My dear, 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, you spoke hollow words when you said dig here.’ They’d say: ‘My dear, I didn’t lie or speak hollow words. But I had gone mad, I was out of my mind.’

an10.85:17 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.’

an10.85:18 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.

an10.85:19 The Realized One or one of his disciples encompasses 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.”’

an10.85:20 They understand,

an10.85:21 ‘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.

an10.85:22 This venerable is unfaithful …

an10.85:23 unlearned and unpracticed …

an10.85:24 hard to admonish …

an10.85:25 with bad friends …

an10.85:26 lazy …

an10.85:27 unmindful …

an10.85:28 deceptive …

an10.85:29 burdensome …

an10.85:30 This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’

an10.85:31 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.”

9. Senior Mendicants

Overestimation

an10.86:1 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:

an10.86:2 “Take a mendicant who declares enlightenment: ‘I understand: “Attachment to this world 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 encompassing another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster.

an10.86:3 The Realized One or one of his disciples encompasses their mind and investigates: ‘Why does this venerable declare enlightenment, saying, “I understand: ‘Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place’”?’

an10.86:4 They understand,

an10.86:5 ‘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: ‘Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’

an10.86:6 The Realized One or one of his disciples encompasses 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: ‘Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’

an10.86:7 They understand,

an10.86:8 ‘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 penetrating them theoretically. Therefore this venerable overestimates themselves and takes that to be the truth. …’

an10.86:9 They understand,

an10.86:10 ‘This venerable is covetous, and often lives with a heart full of covetousness. But being full of covetousness means decline in the teaching and training proclaimed by the Realized One.

an10.86:11 This venerable has ill will …

an10.86:12 dullness and drowsiness …

an10.86:13 restlessness …

an10.86:14 doubt …

an10.86:15 This venerable relishes work. They love it and like to relish it …

an10.86:16 This venerable relishes talk …

an10.86:17 sleep …

an10.86:18 company …

an10.86:19 When there is still more to be done, this venerable stopped half-way after achieving some trifling distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.’

an10.86:20 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.”

9. Senior Mendicants

Disciplinary Issues

an10.87:1 There the Buddha addressed the mendicants concerning the mendicant Kalandaka: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an10.87:2 “Firstly, a mendicant raises disciplinary issues and doesn’t praise the settling of disciplinary issues. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity.

an10.87:3 Furthermore, a mendicant is not eager to train, and doesn’t praise taking up the training. …

an10.87:4 Furthermore, a mendicant has corrupt wishes, and doesn’t praise getting rid of wishes. …

an10.87:5 Furthermore, a mendicant is irritable, and doesn’t praise getting rid of anger. …

an10.87:6 Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. …

an10.87:7 Furthermore, a mendicant is devious, and doesn’t praise getting rid of deviousness. …

an10.87:8 Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. …

an10.87:9 Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. …

an10.87:10 Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. …

an10.87:11 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.

an10.87:12 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.