From the Aṅguttara Nikāya
Editor’s note
As mentioned in the Foreword, I have long campaigned for renderings of the suttas which accurately reflect the workings of the Buddhist path, which is not practised through willpower, but through letting go and renouncing, thereby enabling it to unfold as a natural process of cause and effect. “Stillness” rather than “concentration”, as a rendering of samādhi, is but one example of this. All too often, this crucial idea is missed or forgotten by practitioners to the detriment of their own happiness and progress on the path; therefore it warrants extra emphasis. It is for this reason that I append the following passages from the Aṅguttara Nikāya. These lay out the stages of the path explicitly, from several angles, all highlighting its impersonal, purely causal nature. Let no doubt remain!
Ajahn Brahm
5.21 Irreverent
Meditators, when a meditator is irreverent and undeferential, and their behaviour is uncongenial to their fellow meditators, it is impossible for them to fulfil the factor of proper conduct.
Without fulfilling the factor of proper conduct, it is impossible for them to fulfil the factor of a trainee.
Without fulfilling the factor of a trainee, it is impossible for them to fulfil virtuous behaviour.
Without fulfilling virtuous behaviour, it is impossible for them to fulfil right view.
Without fulfilling right view, it is impossible for them to fulfil jhāna (sammā samādhi).
But, when a meditator is reverential and deferential, and their behaviour is congenial to their fellow meditators, it is possible for them to fulfil the duty of proper conduct.
Having fulfilled the duty of proper conduct, it is possible for them to fulfil the duty of a trainee.
Having fulfilled the duty of a trainee, it is possible for them to fulfil virtuous behaviour.
Having fulfilled virtuous behaviour, it is possible for them to fulfil right view.
Having fulfilled right view, it is possible for them to fulfil jhāna (sammā samādhi).
8.81 Mindfulness
Meditators, when there is no mindfulness and wisdom, the sense of moral shame and moral dread (hirīottappa) lacks a necessary cause.
When there is no sense of moral shame and moral dread, restraint of the sense faculties lacks a necessary cause.
When there is no restraint of the sense faculties, virtuous behaviour lacks a necessary cause.
When there is no virtuous behaviour, jhāna (sammā samādhi) lacks a necessary cause.
When there is no jhāna, the knowledge and vision of things as they really are lacks a necessary cause.
When there is no knowledge and vision of things as they really are, revulsion (nibbidā) and fading away lack a necessary cause.
When there is no revulsion and fading away, liberation lacks a necessary cause.
When a tree is deficient in branches and foliage, its new shoots, bark, softwood, and heartwood do not grow to fullness. So too, when there is no mindfulness and wisdom … liberation lacks a necessary cause.
Meditators, when there is mindfulness and wisdom, the sense of moral shame and moral dread possess their necessary cause.
When there is moral shame and moral dread, restraint of the sense faculties possesses its necessary cause.
When there is restraint of the sense faculties, virtuous behaviour possesses its necessary cause.
When there is virtuous behaviour, jhāna (sammā samādhi) possesses its necessary cause.
When there is jhāna, the knowledge and vision of things as they really are possesses its necessary cause.
When there is knowledge and vision of things as they really are, revulsion and fading away possess their necessary cause.
When there is revulsion and fading away, liberation possesses its necessary cause.
When a tree is sufficient in branches and foliage, its new shoots, bark, softwood, and heartwood grow to fullness. So too, when there is mindfulness and wisdom … liberation possesses its main cause.
10.61 Delusion
Meditators, some say that a first beginning of delusion cannot be seen such that, before then, there was only wisdom and after then delusion came to exist.
I say that delusion has a nutriment. The nutriment for delusion is the five hindrances.
The five hindrances have a nutriment: the three kinds of misconduct.
The three kinds of misconduct have a nutriment: lack of sense restraint.
Lack of sense restraint has a nutriment: lack of mindfulness and wisdom.
Lack of mindfulness and wisdom has a nutriment: careless attention (ayoniso manasikāra).
Careless attention has a nutriment: lack of faith.
Lack of faith has a nutriment: not hearing the true Dhamma.
Not hearing the true Dhamma has a nutriment: not associating with good persons.
Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma.
Not hearing the good Dhamma, becoming full, fills up lack of faith.
Lack of faith, becoming full, fills up careless attention.
Careless attention, becoming full, fills up lack of mindfulness and wisdom.
Lack of mindfulness and wisdom, becoming full, fills up non-restraint of the sense faculties.
Non-restraint of the sense faculties, becoming full, fills up the three kinds of misconduct.
The three kinds of misconduct, becoming full, fill up the five hindrances.
The five hindrances, becoming full, fill up delusion.
Thus there is nutriment for delusion, and in this way it keeps full.
Just as when rain pours down in thick droplets on a mountaintop, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full, fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean. Thus there is nutriment for the great ocean, and in this way it keeps full.
So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma … The five hindrances, becoming full, fill up delusion. Thus there is nutriment for delusion, and in this way it keeps full.
Meditators, true knowledge and liberation have a nutriment: the seven factors of awakening.
The seven factors of awakening have a nutriment: the four focuses of mindfulness.
The four focuses of mindfulness have a nutriment: the three kinds of good conduct.
The three kinds of good conduct have a nutriment: restraint of the sense faculties.
Restraint of the sense faculties has a nutriment: mindfulness and wisdom.
Mindfulness and wisdom have a nutriment: careful attention (yoniso manasikāra).
Careful attention has a nutriment: faith.
Faith has a nutriment: hearing the true Dhamma.
Hearing the true Dhamma has a nutriment: associating with good persons.
Thus associating with good persons, becoming full, fills up hearing the true Dhamma.
Hearing the good Dhamma, becoming full, fills up faith.
Faith, becoming full, fills up careful attention.
Careful attention, becoming full, fills up mindfulness and wisdom.
Mindfulness and wisdom, becoming full, fill up restraint of the sense faculties.
Restraint of the sense faculties, becoming full, fills up the three kinds of good conduct.
The three kinds of good conduct, becoming full, fill up the four focuses of mindfulness.
The four focuses of mindfulness, becoming full, fill up the seven factors of awakening.
The seven factors of awakening, becoming full, fill up true knowledge and liberation.
Thus there is nutriment for true knowledge and liberation, and in this way they become full…
So too, associating with good persons, becoming full, fills up hearing the good Dhamma … The seven factors of awakening, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.
10.62 Craving
Meditators, some say that a first beginning of craving cannot be seen such that, before then, there was only contentment, and after then, craving came to exist.
Craving for existence has a nutriment: delusion.
Delusion has a nutriment: the five hindrances … [as in 10:61]
Not hearing the true Dhamma has a nutriment, not associating with good persons.
Thus not associating with good persons, becoming full, fills up not hearing the good Dhamma … The five hindrances, becoming full, fill up delusion. Delusion, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it keeps full…
So too, not associating with good persons, becoming full, fills up not hearing the good Dhamma ... and delusion, becoming full, fills up craving for existence. Thus there is nutriment for craving for existence, and in this way it keeps full.
True knowledge and liberation have a nutriment: the seven factors of awakening …
Hearing the true Dhamma, too, I say, has a nutriment: associating with good persons.
Thus associating with good persons, becoming full, fills up hearing the true Dhamma … the seven factors of awakening, becoming full, fill up true knowledge and liberation. Thus there is nutriment for true knowledge and liberation, and in this way they become full.
10.76 Incapable
Meditators, if these three things were not found in the world, the Buddha, the Arahant, the Perfectly Awakened One would not arise in the world, and the Dhamma and discipline proclaimed by the Perfectly Awakened One would not shine in the world.
What three? Birth, old age and death.
But because these three things are found in the world, the Buddha, the Arahant, the Perfectly Awakened One arises in the world, and the Dhamma and discipline proclaimed by the Perfectly Awakened One shines in the world.
Without having abandoned these three things, one is incapable of abandoning birth, old age, and death.
What three? Wanting, ill will, and delusion.
Without having abandoned these three things, one is incapable of abandoning wanting, ill will, and delusion.
What three? The view of a permanent essence, doubt, and wrong grasp of rites and rituals.
Without having abandoned these three things, one is incapable of abandoning the view of a permanent essence, doubt, and wrong grasp of rites and rituals.
What three? Careless attention, following a wrong path, and mental sluggishness.
Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness.
What three? Muddle-mindedness (weak mindfulness), lack of wisdom, and mental distraction.
Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of wisdom, and mental distraction.
What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
What three? Restlessness, non-restraint, and immorality.
Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality.
What three? Lack of faith, stinginess, and laziness.
Without having abandoned these three things, one is incapable of abandoning lack of faith, stinginess, and laziness.
What three? Disrespect, being difficult to correct, and bad friendship.
Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship.
What three? Moral shamelessness, moral recklessness, and heedlessness.
Meditators, one who is morally shameless and morally reckless is heedless.
One who is heedless is incapable of abandoning disrespect, being difficult to correct, and bad friendship.
One who has bad friends is incapable of abandoning lack of faith, stinginess, and laziness.
One who is lazy is incapable of abandoning restlessness, non-restraint, and immorality.
One who is immoral is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
One who has a mind bent on criticism is incapable of abandoning muddle-mindedness, lack of wisdom, and mental distraction.
One who is mentally distracted is incapable of abandoning careless attention, following a wrong path, and mental sluggishness.
One who is mentally sluggish is incapable of abandoning the view of a permanent essence, doubt, and wrong grasp of rites and rituals.
One who has doubt is incapable of abandoning wanting, ill will, and delusion. Without having abandoned wanting, ill will, and delusion, one is incapable of abandoning birth, old age, and death.
Meditators, having abandoned these three things, one is capable of abandoning birth, old age, and death.
What three? Wanting, ill will, and delusion.
Having abandoned these three things, one is capable of abandoning wanting, ill will, and delusion.
What three? The view of a permanent essence, doubt, and wrong grasp of rites and rituals.
Having abandoned these three things, one is capable of abandoning the view of a permanent essence, doubt, and wrong grasp of rites and rituals.
What three? Careless attention, following a wrong path, and mental sluggishness.
Having abandoned these three things, one is capable of abandoning careless attention, following a wrong path, and mental sluggishness.
What three? Muddle-mindedness, lack of wisdom, and mental distraction.
Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of wisdom, and mental distraction.
What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
What three? Restlessness, non-restraint, and immorality.
Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality.
What three? Lack of faith, stinginess, and laziness.
Having abandoned these three things, one is capable of abandoning lack of faith, stinginess, and laziness.
What three? Disrespect, being difficult to correct, and bad friendship.
Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship.
What three? Moral shamelessness, moral recklessness, and heedlessness.
Meditators, one who has a sense of moral shame and moral dread is heedful.
One who is heedful is capable of abandoning disrespect, being difficult to speak to, and bad friendship.
One who has good friends is capable of abandoning lack of faith, stinginess, and laziness.
One who is energetic is capable of abandoning restlessness, non-restraint, and immorality.
One who is virtuous is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
One whose mind is not bent on criticism is capable of abandoning muddle-mindedness, lack of wisdom, and mental distraction.
One who has an undistracted mind is capable of abandoning careless attention, following a wrong path, and mental sluggishness.
One who has an un-sluggish mind is capable of abandoning the view of a permanent essence, doubt, and wrong grasp of rites and rituals.
One without the view of a permanent essence, doubt, and wrong grasp of rites and rituals is capable of abandoning wanting, ill will, and delusion.
Having abandoned wanting, ill will, and delusion, one is capable of abandoning birth, old age, and death.
10.103 The Wrong Course
Meditators, in dependence on the wrong course there is failure, not success.
For one of wrong view, wrong motivation originates.
For one of wrong motivation, wrong speech originates.
For one of wrong speech, wrong action originates.
For one of wrong action, wrong livelihood originates.
For one of wrong livelihood, wrong endeavour originates.
For one of wrong endeavour, wrong mindfulness originates.
For one of wrong mindfulness, wrong stillness originates.
For one of wrong stillness, wrong knowledge originates.
For one of wrong knowledge, wrong liberation originates.
In this way, in dependence on the wrong course, there is failure, not success.
In dependence on the right course, there is success, not failure.
For one of right view, right motivation originates.
For one of right motivation, right speech originates.
For one of right speech, right action originates.
For one of right action, right livelihood originates.
For one of right livelihood, right endeavour originates.
For one of right endeavour, right mindfulness originates.
For one of right mindfulness, jhāna (sammā samādhi) originates.
For one of jhāna (sammā samādhi), right knowledge originates.
For one of right knowledge, right liberation originates.
In this way, in dependence on the right course, there is success, not failure.
11.3 Necessary Cause
Meditators, for an immoral person, non-regret lacks its necessary cause.
When there is regret, happiness (pāmujja) lacks its necessary cause.
When there is no happiness, joy (pīti) lacks its necessary cause.
When there is no joy, tranquillity lacks its necessary cause.
When there is no tranquillity, pleasure (sukha) lacks its necessary cause.
When there is no pleasure, jhāna (sammā samādhi) lacks its necessary cause.
When there is no jhāna, seeing things as they really are lacks its necessary cause.
When there is no seeing things as they really are, nibbidā lacks its necessary cause.
When there is no nibbidā, fading away lacks its necessary cause.
When there is no fading away, liberation lacks its necessary cause.
When a tree is deficient in branches and foliage, its new shoots, bark, softwood, and heartwood do not grow to fullness. So too, for an immoral person non-regret lacks its necessary cause. When there is regret … liberation lacks its necessary cause.
Meditators, for a virtuous person non-regret possesses its necessary cause.
When there is non-regret, happiness (pāmujja) possesses its necessary cause.
When there is happiness, joy (pīti) possesses its necessary cause.
When there is joy, tranquillity possesses its necessary cause.
When there is tranquillity, pleasure (sukha) possesses its necessary cause.
When there is pleasure, jhāna (sammā samadhi) possesses its necessary cause.
When there is jhāna, seeing things as they really are possesses its necessary cause.
When there is seeing things as they really are, nibbidā possesses its necessary cause.
When there is nibbidā, fading away possesses its necessary cause.
When there is fading away, liberation possesses its necessary cause.
When a tree is sufficient in branches and foliage, its new shoots, bark, softwood, and heartwood grow to fullness. So too, for a virtuous person, non-regret possesses its necessary cause. When there is no regret … liberation possesses its necessary cause.
10.2 Will
Meditators, when one is virtuous, one does not need to will “Let me be free from regret.” It is natural that one who is virtuous becomes free from regret.
When one is free from regret, one does not need to will “Let me be happy (pāmujja).” It is natural that one who is free from regret becomes happy.
When one is happy, one does not need to will “Let me be joyful (pīti).” It is natural that one who is happy becomes joyful.
When one is joyful, one does not need to will “Let me be tranquil (passaddhi).” It is natural that one who is joyful becomes tranquil.
When one is tranquil, one does not need to will “Let me feel mental pleasure (sukha).” It is natural that one who is tranquil experiences mental pleasure.
When one experiences mental pleasure, one does not need to will “Let me enter jhāna.” It is natural that one who experiences mental pleasure enters jhāna.
When one has experienced jhāna, one does not need to will “Let me see things as they really are.” It is natural that one who has experienced jhāna will see things as they truly are.
When one sees things as they really are, one does not need to will “Let me experience nibbidā and fading away.” It is natural that one who sees things as they really are experiences nibbidā and fading away.
When one experiences nibbidā and fading away, one does not need to will “Let me realise liberation.” It is natural that one who experiences nibbidā and fading away realises liberation.
