Anguttara Nikaya


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Anguttara Nikaaya
Ekaadasako nipaato

The Book of the Gradual Sayings
The Book of the Elevens
I. Dependence[1]

Sutta 1

What is the use?[ed1][2]

Translated from the Pali by F. L. Woodward, M.A.

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[311] [1][ati] Now the venerable Aananda came to see the Exalted One, and on coming to him saluted him and sat down at one side. So seated he said this to the Exalted One:

'Pray, sir, what is the object, what is the profit of good conduct?'[3]

'Why, Aananda, freedom from remorse[4] is the object, freedom from remorse is the profit of good conduct.'

'Pray, sir, what is the object, what is the profit of freedom from remorse?'

'Joy, Aananda, is the object, joy is the profit of freedom from remorse.'

'But, sir, what is the object, what is the profit of joy?'

'Rapture, Aananda, is the object, rapture is the profit of joy.'

'But pray, sir, what is the object, what is the profit of rapture?'

'Calm, Aananda, is the object, calm is the profit of rapture.'

'But, sir, what is the object, what is the profit of calm?'

'Happiness, Aananda, is the object, happiness is the profit of calm.'

[2] 'Pray, sir, what is the object, what is the profit of happiness?'

'Concentration,[5] Aananda, is the object, concentration is the profit of happiness.'

'But pray, sir, what is the object, what is the profit of concentration?'

'Knowing and seeing things as they really are, Aananda, is the object and profit of concentration.'

'What is the object, sir, what the profit of knowing and seeing things as they really are?'

'Revulsion, Aananda, is the object of it.'

'Pray, sir, what is the object and profit of revulsion?'

'Fading of interest, Aananda, is the object of it.'

'Pray, sir, what is the object and profit of fading of interest?'

'Release by knowing and seeing, Aananda, is the object and profit of these.

So you see, Aananda, good conduct has freedom from remorse as object and profit;
freedom from remorse has joy;
joy has rapture;
rapture has calm;
calm has happiness;
happiness has concentration;
concentration has seeing things as they really are;
seeing things as they really are has revulsion;
revulsion has fading interest;
and fading of interest has release by knowing and seeing as their object and profit. So you see, Aananda, good conduct leads gradually up to the summit.'[6]

 


[1] Nissaaya is the name given to this chapter, from the frequent occurrence of the word in Ii9. Text wrongly prints nissaya (pupillage), the name of a sutta of the Tens, No. 34.

[ed1] Adapted from AN 10 1. Woodward notes: "This sutta is exactly the same as No. 1 of this volume [GS V], except that one of the ten qualities 'nibbidaa-viraaga' is here divided so as to make eleven."

[2] Kim-atthiya'n. It is not easy to translate this, the adjective of attha (cf. G.S. iv, pp. vii, x, xix). The root-idea is 'thing-sought,' or '-needed,' and so 'aimed at.' This is well shown in the much-used parable of the man saar-atthiko (-ika=iya), 'seeking (or needing) timber': see below again, p. 201; also five times in the Majjhima and four times in K.S. The 'forward view' in the contexts makes such a term as 'of what use' not quite so suitable.

[3] Siilaani (good conduct) is more literally habits, then, moral habits. The English words ive too wide and deep a range.

[4] Avippa.tisaaro; cf. D. i, 73; S. iv, 351; A. iii, 21=G.S. iii, 16. In the Elevens [ed: Here] the same set is made into eleven by taking revulsion-and-fading as two terms.

[5] Samaadhi.

[6] Anupubbena aggaaya parenti; cf. S. ii. 20, uccheda'n pareti; below, pp. 139, 312 of text (haanaaya). Comy. arahattaaya gacchanti. Cf. with this sequence that in K.S. ii. 26 (XII, Ii 27), and p. viii.


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