Aṇguttara Nikāya
XI. Ekā-Dasaka Nipāta
I. Nissāya
The Book of the Gradual Sayings
XI. The Book of the Elevens
I. Dependence
Sutta 3
Lacking basis[ed1] (a) (by the Teacher)
Translated from the Pali by F. L. Woodward, M.A.
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[1][olds] "Monks, in the immoral man
who has lost virtue
his freedom from remorse lacks basis.[1]
■
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[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 lacks basis
in him who has lost knowing and seeing things as they really are.
■
Revulsion not existing,
fading-of-interest lacks basis
in him who has lost revulsion.
■
Fading-of-interest not existing,
release by knowing and seeing lacks basis
in him who hae lost 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;
release by knowing and seeing lacks basis
in him who has lost 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,
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 of him
who is complete in knowing and seeing things as they really are
is fully based.
■
Revulsion existing,
the fading-of-interest of him
who is complete in revulsion
is fully based.
■
Fading-of-interest existing,
the release by knowing and seeing of him
who is complete in fading-of-interest
is fully based.
■
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,
his release by knowing and seeing is fully based,
in him who has is complete in fading-of-interest."
[ed1] Taken, with footnotes, from AN 10.3 which is identical.
PTS notes: "...the title in the uddāna of the Tens is 'basis' only."
[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.
