Aṇguttara Nikāya
XI. Ekā-Dasaka Nipāta
I. Nissāya
The Book of Elevens
Sutta 3
Paṭhama Upanisa Suttaṃ
Seating (1)
[1][pts] [1] "Having poor ethical standards, beggars,
failing to have ethical standards,
the seating is missing for[2]
being without self-reproach.
■
"Being without self-reproach, beggars,
failing to have self-reproach,
the seating is missing for
gladness.
■
Without gladness, beggars,
failing to have gladness,
the seating is missing for
approval.
■
Without approval, beggars,
failing to have approval,
the seating is missing for
impassivity.
■
Without impassivity, beggars,
failing to have impassivity,
the seating is missing for
being pleased.
■
Without pleasure, beggars,
failing to have pleasure,
the seating is missing for
consummate-serenity.[3]
■
Without consummate serenity, beggars,
failing to have consummate serenity,
the seating is missing for
knowing and seeing things
the way they are.
■
Without knowing and seeing things
the way they are, beggars,
failing to have knowing and seeing things
the way they are,
the seating is missing for
wearyness.
■
Without weariness, beggars,
failing to have weariness,
the seating is missing for
dispassion.
■
Without dispassion, beggars,
failing to have dispassion,
the seating is missing for
freedom through knowing and seeing.
§
In the same way, beggars,
as with a tree
which has failed in
branches and leaves
so
the off-shoots
do not come to completion;
the bark,
softwood and
heartwood
do not come to completion.
■
Even so, beggars,
having poor ethical standards,
failing to have ethical standards,
the seating is missing for
being without self-reproach.
■
Being without self-reproach, beggars,
failing to have self-reproach,
the seating is missing for
gladness.
■
Without gladness, beggars,
failing to have gladness,
the seating is missing for
approval.
■
Without approval, beggars,
failing to have approval,
the seating is missing for
impassivity.
■
Without impassivity, beggars,
failing to have impassivity,
the seating is missing for
being pleased.
■
Without pleasure, beggars,
failing to have pleasure,
the seating is missing for
consummate-serenity.
■
Without consummate serenity, beggars,
failing to have consummate serenity,
the seating is missing for
knowing and seeing things
the way they are.
■
Without knowing and seeing things
the way they are, beggars,
failing to have knowing and seeing things
the way they are,
the seating is missing for
wearyness.
■
Without weariness, beggars,
failing to have weariness,
the seating is missing for
dispassion.
■
Without dispassion, beggars,
failing to have dispassion,
the seating is missing for
freedom through knowing and seeing.
§
But for sure, beggars,
the ethical
having won ethical standards
for himself,
he has also won the seating for
being without self-reproach.
■
With being without self-reproach,
having won being without self-reproach
for himself,
he has also won the seating for
gladness.
■
With gladness,
having won gladness
for himself,
he has also won the seating for
approval.
■
With approval,
having won approval
for himself,
he has also won the seating for
impassivity.
■
With impassivity,
having won impassivity
for himself,
he has also won the seating for
being pleased.
■
With being pleased,
having won being pleased
for himself,
he has also won the seating for
consummate serenity.
■
With consummate serenity,
having won consummate serinity
for himself,
he has also won the seating for
knowing and seeing things
the way they are.
■
With knowing and seeing things
the way they are,
having won knowing and seeing things
the way they are
for himself,
he has also won the seating for
weariness.
■
With weariness,
having won weariness
for himself,
he has also won the seating for
dispassion.
■
With dispassion,
having won dispassion
for himself,
he has also won the seating for
freedom through knowing and seeing.
■
In the same way, beggars,
as with a tree
which has won to
branches and leaves
so
the off-shoots
come to completion;
the bark,
softwood and
heartwood
come to completion.
■
Even so, beggars,
the ethical
having won ethical standards
for himself,
he has also won the seating for
being without self-reproach.
■
With being without self-reproach,
having won being without self-reproach
for himself,
he has also won the seating for
gladness.
■
With gladness,
having won gladness
for himself,
he has also won the seating for
approval.
■
With approval,
having won approval
for himself,
he has also won the seating for
impassivity.
■
With impassivity,
having won impassivity
for himself,
he has also won the seating for
being pleased.
■
With being pleased,
having won being pleased
for himself,
he has also won the seating for
consummate serenity.
■
With consummate serenity,
having won consummate serinity
for himself,
he has also won the seating for
knowing and seeing things
the way they are.
■
With knowing and seeing things
the way they are,
having won knowing and seeing things
the way they are
for himself,
he has also won the seating for
weariness.
■
With weariness,
having won weariness
for himself,
he has also won the seating for
dispassion.
■
With dispassion,
having won dispassion
for himself,
he has also won the seating for
freedom through knowing and seeing."
[1] This sutta has no Nidana, but it is hard not to see that this sutta belongs with the previous two.
[2] "failing to have" and "missing" in Woodward is "has lost" and "lacks basis"; in Bhikkhu Bodhi it is "deficient in" and "lacks its proximate cause"; the Pāḷi is "vipannassa" and "hata." In PED "vipannassa" would support "has lost" as well as "failing to have" and "being deficient in" but the sutta could then imply that these things were had at an earlier point and were subsequently lost. In PED "hata" can mean "destroyed" as well as "missing" and "lack". For the "has lost" and "destroyed" meaning to make sense in English, it needs to have an "or" between the initial "being without" and the "having lost". But that might not be required in the Pāḷi. What could be being spoken of is having attained and subsequently having lost because the basis has been destroyed.
[3] Sammā-samādhi. ("consummate serenity" which is defined as the four jhānas) where in the previous two it was only samādhi (just "serenity" which is understood to be the entire system). I would only point out that samādhi in the previous two was to be looked for, established in, or a property of the heart, whereas the location (or characteristic) for jhāna here (and elsewhere) is not specified.
