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#### Aṅguttara Nikāya
X. Dasaka-Nipāta
I. Ānisaṇsa Vagga

#### The Book of the Gradual Sayings
X. The Book of the Tens
I. Profit

#### Sutta 3

#### Paṭhama Upanisa Suttaṁ

# Basis (a) (by the Teacher)

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

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[4] [4]

[1][bodh] "Monks, in the immoral man
who has lost virtue
his freedom from remorse lacks basis.[1]

■

Freedom from remorse not exist- [5] ing,
joy lacks basis
in him who has lost freedom from remorse.

■

Joy not existing,
rapture lacks basis
in him who has lost joy.

■

Rapture not existing,
calm lacks basis
in him who has lost calm.

■

Happiness not existing,
right concentration[2] lacks basis
in him who has lost happiness.

■

Right concentration not existing,
knowing and seeing (things) as they really are lacks basis
in him who has lost right concentration.

■

Knowing and seeing things as they really are not existing,
revulsion-and-fading of interest lacks basis
in him who has lost knowing and seeing things as they really are.

■

Revulsion-and-fading of interest not existing,
release by knowing and seeing lacks basis
in him who hae lost revulsion-and-fading of interest.

■

Suppose, monks, a tree[3]
that has lost its branches and foliage;
its sprouts also come not to full growth,
its bark, softwood and core come not to full growth.

■

In like manner, monks,
in the immoral man
who has lost virtue
his freedom from remorse lacks basis.

■

Freedom from remorse not existing,
joy lacks basis
in him who has lost freedom from remorse.

■

Joy not existing,
rapture lacks basis
in him who has lost joy.

■

Rapture not existing,
calm lacks basis
in him who has lost calm.

■

Happiness not existing,
right concentration lacks basis
in him who has lost happiness.

■

Right concentration not existing,
knowing and seeing (things) as they really are lacks basis
in him who has lost right concentration.

■

Knowing and seeing things as they really are not existing,
revulsion-and-fading of interest lacks basis
in him who has lost knowing and seeing things as they really are.

■

Revulsion-and-fading of interest not existing,
release by knowing and seeing lacks basis
in him who hae lost revulsion-and-fading of interest.

§

But, monks, in the virtuous man
complete in virtue
his freedom from remorse is fully based.

■

Freedom from remorse existing,
the joy of him
who is complete in virtue
is fully based.

■

Joy existing,
the rapture of him
who is complete in joy
is fully based.

■

Rapture existing,
the calm of him
who is complete in rapture
is fully based.

■

Calm existing,
the happiness of him
who is complete in calm
is fully based.

■

Happiness existing,
[5] the right concentration of him
who is complete in happiness
is fully based.

■

Right concentration existing,
the knowing and seeing (things) as they really are of him
who is complete in right concentration
is fully based.

■

Knowing and seeing things as they really are existing,
the revulsion-and-fading of interest of him
who is complete in knowing and seeing things as they really are
is fully based.

■

Revulsion-and-fading of interest existing,
the release by knowing and seeing of him
who is complete in revulsion-and-fading of interest
is fully based.

■

[6] Suppose, monks, a tree
complete with branches and foliage;
its sprouts also come to full growth,
its bark, soft-wood and core come to full growth.

■

In like manner, monks,
in the virtuous man,
complete in virtue
his freedom from remorse is fully based.

■

Freedom from remorse existing,
the joy of him
who is complete in virtue
is fully based.

■

Joy existing,
the rapture of him
who is complete in joy
is fully based.

■

Rapture existing,
the calm of him
who is complete in rapture
is fully based.

■

Calm existing,
the happiness of him
who is complete in calm
is fully based.

■

Happiness existing,
the right concentration of him
who is complete in happiness
is fully based.

■

Right concentration existing,
the knowing and seeing (things) as they really are of him
who is complete in right concentration
is fully based.

■

Knowing and seeing things as they really are existing,
the revulsion-and-fading of interest of him
who is complete in knowing and seeing things as they really are
is fully based.

■

Revulsion-and-fading of interest existing,
the release by knowing and seeing of him
who is complete in revulsion-and-fading of interest
is fully based.

[1] Hat'upaniso (Comy. hata-kāraṇo); cf. A. i, 198, sa-upanisa = G.S. i, 179; A. iv, 99, where the same sequence of virtues begins with hirottappa and indriya-saṇvara, as 'bases' or connecting-links of virtue. Comy., ad loc., has jinna-paccayo. [The word upanisa seems in Pāli to be rather connected with upanissaya (support) than with the idea of mystic or secret doctrine.]

[2] Here sammā is added to the samādhi of previous sections.

[3] The simile is at A. iii, 20, 200, 360: iv, 336: below text 314-17.

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