Aṇguttara Nikāya
X. Dasaka-Nipāta
I. Ānisaṇsa Vagga
The Book of the Gradual Sayings
X. The Book of the Tens
I. Profit
Sutta 2
Cetanā-Karaṇīya Suttaṃ
Thinking with Intention
Translated from the Pali by F. L. Woodward, M.A.
Copyright The Pali Text Society
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[1][bodh] "Monks, for one who is virtuous,
in full possession of virtue,
there is no need for the purposeful thought:[1]
'May freedom from remorse arise in me.'
This, monks, is in accordance with nature
— that for one who is virtuous,
in full possession of virtue,
freedom from remorse arises.
■
Monks, for one who is free from remorse
there is no need for the purposeful thought:
'May joy arise in me.'
This, monks, is in accordance with nature[2]
— that for one who is free from remorse
joy arises.
■
Monks, for one who is joyous
there is no need for the purposeful thought:
'May rapture arise in me.'
[3] This, monks, is in accordance with nature
— that for one who is joyous
rapture arises.
■
Monks, for one whose heart is enraptured[3]
there is no need for the purposeful thought:
'May my body be calmed.'
This, monks, is in accordance with nature
— that for one whose heart is enraptured
the body is calmed.
■
Monks, for one whose body is calmed
there is no need for the thought:[4]
'I feel happiness.'
This, monks, is in accordance with nature
— that one whose body is calmed
feels happiness.
■
Monks, for one who is happy
there is no need for the thought:
'My mind is concentrated.'
It follows that the happy man's mind is concentrated.
■
[4] Monks, for one who is concentrated
there is no need for the thought:
'I know and see things as they really are.'
It follows naturally that one concentrated does so.[5]
■
Monks, for one who knows and sees things as they really are
there is no need for the thought:
'I feel revulsion;
interest fades in me.'
It follows naturally that such an one
feels revulsion and fading interest.
■
Monks, for one who feels revulsion and fading interest
there is no need for the thought:
'I realize release by knowing and seeing.'
It follows naturally that he who feels revulsion and fading interest
realizes release by knowing and seeing.
§
So you see, monks,
revulsion and fading of interest
have release by knowing and seeing as object and profit;
seeing and knowing (things) as they really are,
have revulsion and fading interest as object and profit;
concentration has knowing and seeing things as they really are as object and profit;
happiness has concentration as object and profit;
calm has happiness;
rapture has calm;
joy has rapture;
freedom from remorse has joy;
good conduct has freedom from remorse as its object,
freedom from remorse as its profit.
[2] Thus, monks, one state just causes another state to swell,
one state just causes the fulfilment of another state,[6]
for the sake of going from the not-beyond to the beyond.'[7]
[1] Na cetanāya karaṇīyaṇ. For cetanā (thinking with intention) see Mrs. Rhys Davids's note at Buddh. Psych. Ethics, n. to § 5. This section, equal to the first of the Elevens, is quoted at Netti, p. 144. with cetanā karaṇīyā and jāyeyya in each case for uppajjatu of our text; while all its verbs are in the optative, mood.
[2] Dhammatā esā.
[3] Pītī-manassa.
[4] Up to this point, as noted above, the verbs are optative; the rest are in the indicative mood. I have therefore dropped the word 'purposeful' qualifying cetanāya.
[5] Cf. Expositor, 157.
[6] Dhammā'va dhamme abhisandenti ... aripūrenti: cf. D. i. 73, so imaṇ kāyaṇ vivekajena pīti-sukhena abhisandeti parisandeti paripūreti parippharati.
[7] Apārā pāraṇ gamanāya. Here Comy. 'for the purose of going from the this-side-become three-dimensioned round to the nibbāna-beyond.' Cf. K.S. v, 225, where this is mistranslated.
