KETOKHILA-SUTTA – 
BARRENNESS AND BONDAGE

16. ‘And further, O Bhikkhus, when a brother does not doubt in the System of Belief (Dhamma), is not uncertain regarding it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this second spiritual barrenness.

17. ‘And further, O Bhikkhus, when a brother
does not doubt in the Brotherhood (Sangha), is not uncertain about it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this third spiritual barrenness.

18. ‘And further, O Bhikkhus, when a brother does not doubt in the System of Self-culture (Sikkhâ), is not uncertain about it, has confidence in it, and has faith in it; then his mind does incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this fourth spiritual barrenness.

Ketokhila-Sutta: Barreness And Bondage
Translated from Pâli by T. W. Rhys Davids [1881] 

KETOKHILA-SUTTA – 
BARRENNESS AND BONDAGE

13. ‘And whatsoever brother, O Bhikkhus, has not quite become free from the five kinds of spiritual barrenness, has not altogether broken through the five kinds of mental bondage–that such a one should reach up to the full advantage of, should attain to the full growth in, to full breadth in, this doctrine and discipline–that can in no wise be!

————————

14. ‘But whatsoever brother, O Bhikkhus, has become quite free from the five kinds of mental barrenness, has altogether broken through the five kinds of spiritual bondage–that such a one should reach up to the full advantage of, should attain to full growth in, to full breadth in, this doctrine and discipline–that can well be!’

15. ‘And who has become free from the five kinds of spiritual barrenness?’

‘In the first place, O Bhikkhus, when a brother does not doubt in the Teacher (Satthâ), is not uncertain regarding him, has confidence in him, and has faith in him; then his mind does incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth towards zeal, exertion, perseverance, and struggle, he has become free from this first spiritual barrenness.

Ketokhila-Sutta: Barreness And Bondage
Translated from Pâli by T. W. Rhys Davids [1881] 

KETOKHILA-SUTTA – 
BARRENNESS AND BONDAGE

10. ‘And further, O Bhikkhus, when a brother has not got rid of the passion for a form (rûpe), has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form.–

‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for a form, has not got rid of the desire after a form, has not got rid of the attraction to a form, has not got rid of the thirst for a form, has not got rid of the fever of a form, has not got rid of the craving after a form, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this third spiritual bondage.

11. ‘And further, O Bhikkhus, a brother may have eaten enough and to satiety, and begins to follow after the case of sleep, the ease of softness, the ease of sloth.

‘Whatsoever brother, O Bhikkhus, when he has eaten enough and to satiety, begins to follow after the ease of sleep, the ease of softness, the ease of sloth, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fourth spiritual bondage.

12. ‘And further, O Bhikkhus, a brother may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts’, and thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!”–

‘Whatsoever brother, O Bhikkhus, may have adopted the religious life in the aspiration of belonging to some one or other of the angel hosts, and thinking to himself: “By this morality, or by this observance, or by this austerity, or by this religious life, I shall become an angel, or one of the angels!” his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this fifth spiritual bondage.

‘It is such a one, O Bhikkhus, who has not broken through the five kinds of mental bondage.

Ketokhila-Sutta: Barreness And Bondage 
Translated from Pâli by T. W. Rhys Davids [1881] 

KETOKHILA-SUTTA – 
BARRENNESS AND BONDAGE

7. ‘And further, O Bhikkhus, when a brother is angry with his fellow-disciples, discontented with
them, excited against them, barren towards them, the mind of the brother, O Bhikkhus, thus angry with his fellow-disciples, discontented with them, excited against them, barren towards them does not incline towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fifth spiritual barrenness.

‘It is such a one, O Bhikkhus, who is not free from the five kinds of spiritual barrenness.’

8. ‘And who has not broken through the five kinds of spiritual bondage?’

‘In the first place, O Bhikkhus, when a brother has not got rid of the passion for lusts (kâme), has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts.–

‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for lusts, has not got rid of the desire after lusts, has not got rid of the attraction to lusts, has not got rid of the thirst for lusts, has not got rid of the fever of lust, has not got rid of the craving after lusts, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this first spiritual bondage.

9. ‘And further, O Bhikkhus, when a brother has not got rid of the passion for a body[1] (kâye),

has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body.–

‘Whatsoever brother, O Bhikkhus, has not got rid of the passion for a body, has not got rid of the desire after a body, has not got rid of the attraction to a body, has not got rid of the thirst for a body, has not got rid of the fever of a body, has not got rid of the craving after a body, his mind does not incline to zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not toward zeal, exertion, perseverance, and struggle, he has not broken through this second spiritual bondage.

Notes from the introduction:

The ten fetters are–

1. The delusion of self (sakkâya-ditthi).

2. Doubt (vikikikkhâ).

3. Reliance on the efficacy of rites and ceremonies (sîlabbata-parâmâsa).

4. The bodily lusts or passions (kâma).

5. Hatred, ill-feeling (patigha).

6. Desire for a future life in the worlds of form (rûparâga).

7. Desire for a future life in the formless worlds (arûparâga).

8. Pride (mâno).

9. Self-righteousness (uddhakka).

10. Ignorance (aviggâ).

Here the 4th fetter is correlative to our first bondage; the 6th fetter to our 2nd and 3rd bondage; and part of the 3rd fetter to our 5th bondage.

The 2nd, 3rd, and 5th bondage are in fact but a new way of stating the fundamental Buddhist doctrine that good must be pursued without any ulterior motive; and that that man is not spiritually free in whom there is still the least hankering after any future life beyond the grave.

Ketokhila-Sutta: Barreness And Bondage 
Translated from Pâli by T. W. Rhys Davids [1881] 

KETOKHILA-SUTTA – 
BARRENNESS AND BONDAGE

4. ‘And further, O Bhikkhus, when a brother doubts in the System of Belief (Dhamma), is uncertain regarding it, has not confidence in it, has not faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this second spiritual barrenness.

5. ‘And further, O Bhikkhus, when a brother has doubt in the Brotherhood (Sangha), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this third spiritual barrenness.

6. ‘And further, O Bhikkhus, when a brother has doubt in the System of Self-culture (Sikkhâ), is uncertain about it, has no confidence in it, has no faith in it; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this fourth spiritual barrenness.

Notes from the introduction:

The ten fetters are–

1. The delusion of self (sakkâya-ditthi).

2. Doubt (vikikikkhâ).

3. Reliance on the efficacy of rites and ceremonies (sîlabbata-parâmâsa).

4. The bodily lusts or passions (kâma).

5. Hatred, ill-feeling (patigha).

6. Desire for a future life in the worlds of form (rûparâga).

7. Desire for a future life in the formless worlds (arûparâga).

8. Pride (mâno).

9. Self-righteousness (uddhakka).

10. Ignorance (aviggâ).

Here the 4th fetter is correlative to our first bondage; the 6th fetter to our 2nd and 3rd bondage; and part of the 3rd fetter to our 5th bondage.

The 2nd, 3rd, and 5th bondage are in fact but a new way of stating the fundamental Buddhist doctrine that good must be pursued without any ulterior motive; and that that man is not spiritually free in whom there is still the least hankering after any future life beyond the grave.

Ketokhila-Sutta: Barreness And Bondage 
Translated from Pâli by T. W. Rhys Davids [1881] 

KETOKHILA-SUTTA –
BARRENNESS AND BONDAGE

1. Thus have I heard. The Blessed One was once dwelling at Sâvatthi, in the park of Anâtha Pindika.

There the Blessed One addressed the brethren, saying, ‘Brethren!’

‘Yea, Lord!’ said those brethren, in assent, to the Blessed One.

Then the Blessed One spake:

2. ‘Whatsoever brother, O Bhikkhus, has not quite become free from the five kinds of spiritual barrenness[1], has not altogether broken through the five kinds of mental bondage[2]–that such a one should reach up to the full advantage of, should attain to the full growth in, to full breadth in, this doctrine and discipline[3]–that can in no wise be!’

3. ‘And who has not become free from the five kinds of spiritual barrenness?’

‘In the first place, O Bhikkhus, when a brother

doubts in the Teacher (Satthâ), is uncertain regarding him, has not confidence in him, and has not faith in him; then is his mind not inclined towards zeal, exertion, perseverance, and struggle.

‘But whosesoever mind inclineth not towards zeal, exertion, perseverance, and struggle, he has not become free from this first spiritual barrenness.

---

Notes from the introduction:

The ten fetters are–

1. The delusion of self (sakkâya-ditthi).

2. Doubt (vikikikkhâ).

3. Reliance on the efficacy of rites and ceremonies (sîlabbata-parâmâsa).

4. The bodily lusts or passions (kâma).

5. Hatred, ill-feeling (patigha).

6. Desire for a future life in the worlds of form (rûparâga).

7. Desire for a future life in the formless worlds (arûparâga).

8. Pride (mâno).

9. Self-righteousness (uddhakka).

10. Ignorance (aviggâ).

Here the 4th fetter is correlative to our first bondage; the 6th fetter to our 2nd and 3rd bondage; and part of the 3rd fetter to our 5th bondage.

The 2nd, 3rd, and 5th bondage are in fact but a new way of stating the fundamental Buddhist doctrine that good must be pursued without any ulterior motive; and that that man is not spiritually free in whom there is still the least hankering after any future life beyond the grave.

Ketokhila-Sutta: Barreness And Bondage
Translated from Pâli by T. W. Rhys Davids [1881] 

IF HE SHOULD DESIRE– ÂKANKHEYYA-SUTTA

19. ‘If a Bhikkhu should desire, Brethren, by the destruction of the great evils (Âsavas[2]), by himself, and even in this very world, to know and realise and attain to Arahatship, to emancipation of heart, and emancipation of mind, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’

20. ‘Continue therefore, Brethren, in the practice of Right Conduct, adhering to the Rules of the Order; continue enclosed by the restraint of the Rules of the Order, devoted to uprightness in life; train yourselves according to the Precepts, taking them upon you in the sense of the danger in the least offence. For to this end alone has all, that has been said, been said!’

21. Thus spake the Blessed One. And those Brethren, delighted in heart, exalted the word of the Blessed One.

————————

End of the Âkankheyya Sutta.

IF HE SHOULD DESIRE– ÂKANKHEYYA-SUTTA

18. ‘If a Bhikkhu should desire, Brethren, to see with pure and heavenly vision, surpassing that of men, beings as they pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit–(if he should desire to be able to say), “These beings, reverend sirs, by their bad conduct in action, by their bad conduct in word, by their bad conduct in thought, by their speaking evil of the Noble Ones[1], by their adhesion to false doctrine, or by their acquiring the karma of false doctrine[2], have been reborn, on the dissolution of the body after death, in some unhappy state of suffering or woe[3].” “These beings, reverend sirs, by their good conduct in action, by their good conduct in word, by their good conduct in thought, by their not speaking evil of the Noble Ones, by their adhesion to right doctrine, by their acquiring the karma of right doctrine, have been reborn, on the dissolution of the body after death, into some happy state in heaven;”–should he desire thus to see with pure and heavenly vision, surpassing that of men, beings as they thus pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’

Buddhist Suttas – Âkankheyya Sutta: If He Should Desire
Translated from Pâli by T. W. Rhys Davids [1881] 
Âkankheyya Sutta: If He Should Desire

IF HE SHOULD DESIRE– ÂKANKHEYYA-SUTTA

17. ‘If a Bhikkhu should desire, Brethren, to be able to call to mind his various temporary states in days gone by; such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred or a thousand, or a hundred thousand births[1]; his births in many an æon of destruction, in many an æon of renovation, in many an æon of both destruction and renovation[2]; (so as to be able to say), “In that place such was my name, such my family, such my caste[3], such my subsistence, such my experience of comfort or of pain, and such the limit of my life; and when I passed from thence, I took form again in that other place where my name was so and so, such my family, such my caste, such my subsistence, such my experience of comfort or of joy, and such my term of life; and when I fell from thence, I took form in such and such a place[4];”–should he desire thus to call to mind his temporary states in days gone by in all their modes and all their details let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’

Buddhist Suttas – Âkankheyya Sutta: If He Should Desire
Translated from Pâli by T. W. Rhys Davids [1881] 
Âkankheyya Sutta: If He Should Desire

IF HE SHOULD DESIRE– ÂKANKHEYYA-SUTTA

16. ‘If a Bhikkhu should desire, Brethren, to comprehend by his own heart the hearts of other beings and of other men; to discern the passionate mind to be passionate, and the calm mind calm; the angry mind to be angry, and the peaceable peaceable; the deluded mind to be deluded, and the wise mind wise; the concentrated thoughts to be concentrated, and the scattered to be scattered; the lofty mind to be lofty, and the narrow mind narrow; the sublime thoughts to be sublime, and the mean to be mean; the steadfast mind to be steadfast, and the wavering to be wavering; the free mind to be free, and the enslaved mind to be enslaved; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’

Buddhist Suttas – Âkankheyya Sutta: If He Should Desire
Translated from Pâli by T. W. Rhys Davids [1881] 
Âkankheyya Sutta: If He Should Desire