Aṇguttara Nikāya
IX. Navaka Nipāta
VIII. Samma-p-Padhāna Vagga
The Book of the Gradual Sayings
IX. The Book of the Nines
Chapter VIII: Right Effort
Translated from the Pali by E.M. Hare.
Copyright The Pali Text Society
Commercial Rights Reserved
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Sutta 73
Sikkhā-Du-b-balya Samma-p-Padhāna Suttaṃ
The Training
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī,
at Jeta Grove,
in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five which are a source of weakness to training.
What five?
[304] Taking life;
taking what is not given;
lustful, evil practices;
lying;
and indulging in spirituous liquors,
which cause idleness.
Monks, these are the five which are a source of weakness to training.
§
Throughout this chapter Hare has this as "When these five ... then;" but it should be "To let go of these five ... the four should be made to become."
— p.p.
Monks, when these five sources of weakness to training are put away,
four four right efforts[1] should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.[2]
Monks, when these five sources of weakness to training are put away,
these four right efforts should be made to become."
Sutta 74
Nīvaraṇa Sammappadhāna Suttaṃ
The Hindrances
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five hindrances.
What five?
The hindrance of sensuality;
the hindrance of ill-will;
the hindrance of sloth and torpor;
the hindrance of flurry and worry;
and the hindrance of doubt.
Monks, these are the five hindrances.
§
Monks, when these five hindrances are put away, four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five hindrances are put away, four four right efforts should be made to become."
Sutta 75
Kāmaguṇa Sammappadhāna Suttaṃ
Sense Desire
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five strands of sense desire.
What five?
There are shapes, cognized by the eye,
longed for,
alluring,
pleasurable,
lovely,
bound up with passion and desire.
■
There are sounds cognized by the ear,
longed for,
alluring,
pleasurable,
lovely,
bound up with passion and desire.
■
There are smells cognized by the nose,
longed for,
alluring,
pleasurable,
lovely,
bound up with passion and desire.
■
There are tastes cognized by the tongue,
longed for,
alluring,
pleasurable,
lovely,
bound up with passion and desire.
■
There are contacts, cognized by the touch,
longed for,
alluring,
pleasurable,
lovely,
bound up with passion and desire.
Monks, these are the five strands of sense desire.
§
Monks, when these five strands are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five strands are put away,
four four right efforts should be made to become."
Sutta 76
Upādāna-k-khandha Sammappadhāna Suttaṃ
The Aggregates
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five aggregates of grasping.
What five?|| ||
The aggregate of grasping after forms,
feelings,
perceptions,
activities
and consciousness.
Monks, these are the five aggregates of grasping.
§
Monks, when these five have been put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five have been put away,
four four right efforts should be made to become."
Sutta 77
Orambhāgiya Sammappadhāna Suttaṃ
The Lower Fetters
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five lower fetters.
What five?
The individuality-group view,
doubt,
perverted ideas about rules and ritual,
sensuality,
and malevolence.
Monks, these are the five lower fetters.
§
Monks, when these five are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five are put away,
four four right efforts should be made to become."
Sutta 78
Gati Sammappadhāna Suttaṃ
The Courses
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five courses.
What five?
Purgatory,
the animal kingdom,
the realm of Petas,
mankind
and devas.
Monks, these are the five courses.
§
Monks, when these five courses are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five courses are put away,
four four right efforts should be made to become."
Sutta 79
Macchariya Sammappadhāna Suttaṃ
Meanness
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five forms of meanness.
What five?
Meanness in (sharing) a lodging;
meanness in (sharing the benefits from) a family;
meanness in (sharing) gains;
meanness in (sharing) fame;
and meanness in (sharing) Dhamma.
Monks, there are these five forms of meanness.
§
Monks, when these five are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five are put away,
four four right efforts should be made to become."
Sutta 80
Uddhamabhāgiya Sammappadhāna Suttaṃ
The Upper Fetters
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five upper fetters.
What five?
Passion for form,
passion for the formless,
pride,
agitation
and ignorance.
Monks, these are the five upper fetters.
§
Monks, when these five are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five are put away,
four four right efforts should be made to become."
Sutta 81
Cetokhila Sammappadhāna Suttaṃ
Mental Barrenness
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five forms of mental barrenness.
What five?
Monks, herein a monk has doubts and is perplexed about the Teacher,
is not certain nor
sure concerning him.
Whoso doubts and is perplexed about the Teacher,
is not certain
nor sure concerning him,
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the first mental barrenness.
■
So, too, when a monk has doubts and is perplexed about Dhamma,
is not certain
nor sure concerning the Dhamma,
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the second mental barrenness.
■
So, too, when a monk has doubts and is perplexed about the Order,
is not certain
nor sure concerning the Order,
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the third mental barrenness.
■
So, too, when a monk has doubts and is perplexed about the training,
is not certain
nor sure concerning the training,
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the fourth mental barrenness.
■
So too, when he is angry with his fellows in the godly life,
displeased with them,
upset about them,
is as a barren waste for them.
Whoso is angry with his fellows,
displeased with them,
upset about them
and is as a barren waste for them,
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the fifth mental barrenness.
Monks, these are the five forms of mental barrenness.
§
Monks, when these five forms of mental barrenness are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five forms of mental barrenness are put away,
four four right efforts should be made to become."
Sutta 82
Vinibandha Sammappadhāna Suttaṃ
Mental Bondage
[1] Thus have I heard:
Once the Exalted One was dwelling near Savatthī, at Jeta Grove, in Anāthapiṇḍika's Park.
There he addressed the monks, saying:
"Monks."
"Yes, lord," they replied;
and the Exalted One said:
"Monks, there are these five forms of mental bondage.
What five?
Monks, herein a monk as regards the lusts
is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving.
Whoso is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the first mental bondage.
■
So, too, when a monk as regards the body
is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving.
Whoso is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the second mental bondage.
■
So, too, when a monk as regards shapes
is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving.
Whoso is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the third mental bondage.
■
So, too, when a monk if,
after eating as much as his belly can hold,
he give himself over to the ease of bed,
of (lying on his) back,
of slumber
is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving.
Whoso is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the fourth mental bondage.
■
So, too, when a monk if he live the godly life
set on gaining some celestial body,
thinking by virtue,
practice,
austerity
or chastity
to become a deva,
or one of the retinue of a deva,
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Whoso is not completely free of passion,
nor of desire,
nor of fondness,
nor of thirst,
nor of fever,
nor of craving
his heart inclines not to ardour,
devotion,
perseverance,
nor to exertion.
Where the heart does not so incline,
it is the fifth mental bondage.
■
Monks, these are the five forms of mental bondage.
§
Monks, when these five forms of mental bondage are put away,
four four right efforts should be made to become.
What four?
Monks, herein a monk puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have not arisen
shall not arise.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the evil and wrong states,
which have arisen,
shall be put away.
■
He puts forth desire,
strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have not arisen,
shall arise.
■
He puts forth desire, strives,
stirs up energy,
as it were stretches forth his mind
and resolves that the good states,
which have arisen,
shall persist,
shall not be confused,
but made to become more,
multiplied,
made become,
fulfilled.
Monks, when these five forms of mental bondage are put away,
four four right efforts should be made to become."
[1] D. iii, 221; M. ii, 11; A. i, 39; ii, 15.
[2] Bhiyyobhāvāya ... bhāvanāya. ...
