Anguttara Nikaya


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Aŋguttara-Nikāya
III. Tikanipāta
VIII. Ānanda Vagga

Sutta 73 [DTO 74]

Sakka Sutta

To the Sakyan

Translated from the Pali by Thanissaro Bhikkhu.
Provenance, terms and conditons

 


 

[1][pts] I have heard that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park.

Now at that time the Blessed One had just recovered from being ill,
was not long recovered from his illness.

Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down, sat to one side.

As he was sitting there he said to the Blessed One:

"For a long time I have known the Dhamma taught by the Blessed One that
'There is knowledge for one who is concentrated,
not for one who is not concentrated.'

Now, does concentration come first,
and knowledge after,
or does knowledge come first,
and concentration after?"

Then the thought occurred to Ven. Ananda,
"Here the Blessed One has just recovered from being ill,
is not long recovered from his illness,
and yet Mahānāma the Sakyan asks him this very deep question.

What if I were to take Mahānāma the Sakyan to one side and teach him the Dhamma?"

So Ven. Ananda,
taking Mahānāma the Sakyan by the arm,
led him to one side and said to him,
"Mahānāma, the Blessed One has talked
both of the virtue of one who is in training
[a stream-winner, a once-returner, or a non-returner]
and of the virtue of one whose training is complete
[an Arahant].

He has talked both
of the concentration of one who is in training and
of the concentration of one whose training is complete.

He has talked both
of the discernment of one who is in training and
of the discernment of one whose training is complete.

"And what is the virtue of one who is in training?

There is the case where a monk is virtuous.

He dwells restrained in accordance with the Pāṭmokkha,
consummate in his behavior and sphere of activity.

He trains himself,
having undertaken the training rules,
seeing danger in the slightest fault.

This is called the virtue of one who is in training.

"And what is the concentration of one who is in training?

There is the case where a monk
— quite secluded from sensuality,[1]
secluded from unskillful [mental] qualities[2]
— enters and remains in the first jhāna:
rapture and pleasure born of seclusion,
accompanied by directed thought and evaluation.

With the stilling of directed thought and evaluation,
he enters and remains in the second jhāna:
rapture and pleasure born of concentration,
unification of awareness
free from directed thought and evaluation
— internal assurance.

With the fading of rapture
he remains equanimous,
mindful and alert,
and senses pleasure with the body.

He enters and remains in the third jhāna,
of which the Noble Ones declare,
'Equanimous and mindful,
he has a pleasurable abiding.'

With the abandoning of pleasure and pain
— as with the earlier disappearance of elation and distress —
he enters and remains in the fourth jhāna:
purity of equanimity and mindfulness,
neither pleasure nor pain.

This is called the concentration of one who is in training.

"And what is the discernment of one who is in training?

There is the case
where a monk discerns as it has come to be that
'This is stress
This is the origination of stress
This is the cessation of stress
This is the path of practice
leading to the cessation of stress.'

This is called the discernment of one who is in training.

"Then there is the disciple of the noble ones
— thus consummate in virtue,
thus consummate in concentration,
thus consummate in discernment
— who, through the ending of the effluents,
enters and remains in the effluent-free
awareness-release and discernment-release,
having known and realized them for himself
right in the here and now.

"In this way, Mahānāma,
the Blessed One has talked both
of the virtue of one who is in training and
of the virtue of one whose training is complete.

He has talked both
of the concentration of one who is in training and
of the concentration of one whose training is complete.

He has talked both
of the discernment of one who is in training and
of the discernment of one whose training is complete."

 


[1] For the meaning of sensuality here, see AN 6:63.

[2] "And what, monks, are unskillful qualities? Wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration." — SN 45:22

[3] Ven. Ānanda has answered Mahānāma’s question by noting that the concentration of one in training precedes both the discernment of one in training and the discernment of one whose training is complete, whereas the discernment of one in training has preceded the concentration of one whose training is complete.[3]

 


 

Of Related Interest:

MN 48;
MN 117;
SN 22:5;
SN 35:99;
SN 55:33;
AN 5:28;
AN 9:36

 


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