Aṅguttara Nikāya (Numbered Discourses)

And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. There Sāriputta addressed the monks: “Reverends, monks!” “Reverend,” they replied. Sāriputta said this:

“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

Then the Buddha got up and said to Venerable Sāriputta: “Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith … and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith … and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat down on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?”

And they told him what had happened. “Mendicants, it is not appropriate for you gentlemen who have gone forth out of faith from the lay life to homelessness to engage in these kinds of low talk.

There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion.

Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, let alone the wanderers of other religions.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from almsround, several mendicants sat together in the assembly hall. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

“Mendicants, there are ten grounds for praise. What ten? It’s when a mendicant personally has few wishes, and speaks to the mendicants on having few wishes. This is a ground for praise.

A mendicant personally is content, and speaks to the mendicants on contentment. This is a ground for praise.

A mendicant personally is secluded, and speaks to the mendicants on seclusion. This is a ground for praise.

A mendicant personally doesn’t mix closely with others, and speaks to the mendicants on not mixing closely with others. This is a ground for praise.

A mendicant personally is energetic, and speaks to the mendicants on rousing energy. This is a ground for praise.

A mendicant personally is accomplished in ethics, and speaks to the mendicants on being accomplished in ethics. This is a ground for praise.

A mendicant personally is accomplished in immersion, and speaks to the mendicants on being accomplished in immersion. This is a ground for praise.

A mendicant personally is accomplished in wisdom, and speaks to the mendicants on being accomplished in wisdom. This is a ground for praise.

A mendicant personally is accomplished in freedom, and speaks to the mendicants on being accomplished in freedom. This is a ground for praise.

A mendicant personally is accomplished in the knowledge and vision of freedom, and speaks to the mendicants on being accomplished in the knowledge and vision of freedom. This is a ground for praise.

These are the ten grounds for praise.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.

A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May I receive robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

A mendicant might wish: ‘May the services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arise.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I get the four absorptions—blissful meditations in this life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts …

A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts.

‘Live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ That’s what I said, and this is why I said it.”

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof, together with several well-known senior disciples. They included the venerables Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, Kaṭissaṅga, and other well-known senior disciples.

Now at that time several well-known Licchavis plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they made a colossal racket. Then those venerables thought: “These several well-known Licchavis have plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they’re making a colossal racket. But the Buddha has said that sound is a thorn to absorption. Let’s go to the Gosiṅga Sal Wood. There we can meditate comfortably, free of noise and crowds.” Then those venerables went to the Gosiṅga Sal Wood, where they meditated comfortably, free of noise and crowds.

Then the Buddha said to the mendicants: “Mendicants, where are Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, and Kaṭissaṅga? Where have these senior disciples gone?”

And the mendicants told him what had happened.

“Good, good, mendicants! It’s just as those great disciples have so rightly explained. I have said that sound is a thorn to absorption.

Mendicants, there are these ten thorns. What ten? Relishing company is a thorn for someone who loves seclusion. Focusing on the feature of beauty is a thorn for someone pursuing the meditation on the feature of ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to chastity. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns.

Mendicants, live free of thorns! Live rid of thorns! Mendicants, live free of thorns and rid of thorns! The perfected ones live free of thorns, rid of thorns, free and rid of thorns.”

“Mendicants, these ten likable, desirable, and agreeable things are rare in the world. What ten? Wealth, beauty, health, ethical conduct, the spiritual life, friends, learning, wisdom, good qualities, and heaven are likable, desirable, and agreeable things that are rare in the world.

Ten things are roadblocks for these ten likable, desirable, and agreeable things that are rare in the world. Sloth and lack of initiative are a roadblock for wealth. Lack of adornment and decoration are a roadblock for beauty. Unsuitable activity is a roadblock for health. Bad friendship is a roadblock for ethical conduct. Lack of sense restraint is a roadblock for the spiritual life. Dishonesty is a roadblock for friends. Not rehearsing is a roadblock for learning. Not wanting to listen and ask questions are roadblocks for wisdom. Lack of commitment and reviewing are roadblocks for good qualities. Wrong practice hinders heaven. These ten things are roadblocks for these ten likable, desirable, and agreeable things that are rare in the world.

Ten things nourish these ten likable, desirable, and agreeable things that are rare in the world. Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Rehearsing nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven. These ten things nourish these ten likable, desirable, and agreeable things that are rare in the world.”

“Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. What ten? He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom. A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life.

Someone who grows in money and grain, in wives, children, and livestock, is wealthy, famous, and respected by relatives and friends, and even by royals.

When someone grows in faith and ethics, wisdom, and both generosity and learning— a good man such as he sees clearly, and in this very life he grows in both ways.”

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat down on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him:

“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was chaste, set apart, refraining from the vulgar act of sex. When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods. But my uncle Isidatta was not chaste; he lived content with his wife. When he passed away the Buddha declared that, since he too was a once-returner, he was reborn in the host of joyful gods.

How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” “You’re right, sister, but that’s how the Buddha declared it.”

Then Ānanda, after receiving almsfood at Migasālā’s home, rose from his seat and left. Then after the meal, on his return from almsround, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Ānanda, who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons?

These ten individuals are found in the world. What ten? Take a certain individual who is unethical. And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain individual who is unethical. But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the individual who is unethical, but truly understands the freedom of heart … and has listened and learned and penetrated theoretically and found at least temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on people.

Take a certain individual who is ethical. But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain individual who is ethical. And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on individuals.

Take a certain individual who is very lustful. And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain individual who is very lustful. But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on individuals.

Take a certain individual who is irritable. And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain individual who is irritable. But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them … I, or someone like me, may pass judgment on individuals.

Take a certain individual who is restless. And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder. And they’ve not listened or learned or penetrated theoretically or found even temporary freedom. When their body breaks up, after death, they depart for a lower place, not a higher. They’re going to a lower place, not a higher.

Take a certain individual who is restless. But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without remainder. And they’ve listened and learned and penetrated theoretically and found at least temporary freedom. When their body breaks up, after death, they depart for a higher place, not a lower. They’re going to a higher place, not a lower.

Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering.

In this case, the individual who is restless, but truly understands the freedom of heart … and has listened and learned and penetrated theoretically and found at least temporary freedom is better and finer than the other individual. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about individuals. Don’t pass judgment on individuals. Those who pass judgment on individuals harm themselves. I, or someone like me, may pass judgment on individuals.

Who is this laywoman Migasālā, a foolish incompetent aunty, with an aunty’s wit? And who is it that knows how to assess individual persons? These ten individuals are found in the world.

If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.”

“Mendicants, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. What three? Rebirth, old age, and death. If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and the teaching and training proclaimed by the Realized One shines in the world.

Without giving up three things you can’t give up rebirth, old age, and death. What three? Greed, hate, and delusion. Without giving up these three things you can’t give up rebirth, old age, and death.

Without giving up three things you can’t give up greed, hate, and delusion. What three? Substantialist view, doubt, and misapprehension of precepts and observances. Without giving up these three things you can’t give up greed, hate, and delusion.

Without giving up three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. What three? Irrational application of mind, following a wrong path, and mental sluggishness. Without giving up these three things you can’t give up substantialist view, doubt, and misapprehension of precepts and observances.

Without giving up three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and scattered mind. Without giving up these three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.

Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and scattered mind.

Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct.

Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness.

Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends.

Mendicants, someone who lacks conscience and prudence is negligent. When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends. When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness. When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct. When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness. When your mind is sluggish you can’t give up substantialist view, doubt, and misapprehension of precepts and observances. When you have doubts you can’t give up greed, hate, and delusion. Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death.

After giving up three things you can give up rebirth, old age, and death. What three? Greed, hate, and delusion. After giving up these three things you can give up rebirth, old age, and death.

After giving up three things you can give up greed, hate, and delusion. What three? Substantialist view, doubt, and misapprehension of precepts and observances. After giving up these three things you can give up greed, hate, and delusion.

After giving up three things you can give up substantialist view, doubt, and misapprehension of precepts and observances. What three? Irrational application of mind, following a wrong path, and mental sluggishness. After giving up these three things you can give up substantialist view, doubt, and misapprehension of precepts and observances.

After giving up three things you can give up irrational application of mind, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and a scattered mind. After giving up these three things you can give up irrational application of mind, following a wrong path, and mental sluggishness.

After giving up three things you can give up unmindfulness, lack of situational awareness, and scattered mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. After giving up these three things you can give up unmindfulness, lack of situational awareness, and scattered mind.

After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind.

After giving up three things you can give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct.

After giving up three things you can give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. After giving up these three things you can give up faithlessness, uncharitableness, and laziness.

After giving up three things you can give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. After giving up these three things you can give up disregard, being hard to admonish, and having bad friends.

Mendicants, someone who has conscience and prudence is diligent. When you’re diligent you can give up disregard, being hard to admonish, and having bad friends. When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness. When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct. When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a scattered mind. When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness. When your mind isn’t sluggish you can give up substantialist view, doubt, and misapprehension of precepts and observances. When you have no doubts you can give up greed, hate, and delusion. After giving up greed, hate, and delusion you can give up rebirth, old age, and death.”

“Mendicants, a crow possesses ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A crow possesses these ten bad qualities. In the same way, a bad mendicant possesses these ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A bad mendicant possesses these ten bad qualities.”

“Mendicants, Jain ascetics possess ten bad qualities. What ten? They’re faithless and unethical, without conscience or prudence, and devoted to untrue persons. They glorify themselves and put others down. They’re attached to their own views, holding them tight, and refusing to let go. They’re deceptive, with corrupt wishes and bad friends. Jain ascetics possess these ten bad qualities.”

“Mendicants, there are ten grounds for resentment. What ten? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. You get angry for no reason. These are the ten grounds for resentment.”

“Mendicants, there are these ten ways to get rid of resentment. What ten? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ ‘They will harm someone I love …’ … They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. And you don’t get angry for no reason. These are the ten ways of getting rid of resentment.”

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how many things has the Realized One escaped from, so that he lives detached, liberated, with mind free of boundaries?”

“Bāhuna, the Realized One has escaped from ten things, so that he lives detached, liberated, with mind free of boundaries. What ten? Form … feeling … perception … choices … consciousness … rebirth … old age … death … suffering … defilements … Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, the Realized One has escaped from ten things, so that he lives detached, liberated, with mind free of boundaries.”

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: