IF HE SHOULD DESIRE– ÂKANKHEYYA-SUTTA

13. ‘If a Bhikkhu should desire, Brethren, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens, there to pass entirely away, thence never to return, 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!’

14. ‘If a Bhikkhu should desire, Brethren, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become invisible; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air; to penetrate up and down through solid ground, as if through water; to walk on the water without dividing it, as if on solid ground; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be; and to reach in the body even up to the heaven of Brahmâ; 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!’

15.  ‘If a Bhikkhu should desire, Brethren, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, 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

10. ‘If a Bhikkhu should desire, Brethren, to reach with his body and remain in those stages of deliverance which are incorporeal, and pass beyond

phenomena[1], 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!’

11. ‘If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds to become converted, to be no longer liable to be reborn in a state of suffering, and to be assured of final salvation[2], 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!’

12. ‘If a Bhikkhu should desire, Brethren, by the complete destruction of the three Bonds, and by the reduction to a minimum of lust, hatred, and delusion, to become a Sakadâgâmin, and (thus) on his first return to this world to make an end of sorrow, 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!’

[1. Aratiratisaho. Arati is the disinclination to fulfil the duties of a Samana, discontent with the restrictions of the Order.

2. The bliss here referred to, and described in detail below, Mahâ-Sudassana Sutta, Chap. III, is the ‘ecstasy of contemplation’ referred to in the refrain.]

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

7. ‘If a Bhikkhu should desire, Brethren, that he should be victorious over discontent and lust[1], that discontent should never overpower him, that he should master and subdue any discontent that had sprung up within him, 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!’

8. ‘If a Bhikkhu should desire, Brethren, that he should be victorious over (spiritual) danger and dismay, that neither danger nor dismay should ever overcome him, that he should master and subdue every danger and dismay, 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!’

9. ‘If a Bhikkhu should desire, Brethren, to realise the hopes of those spiritual men who live in the bliss which comes, even in this present world, from the four Ghânas, should he desire not to fall into the pains and difficulties (which they avoid), 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

4. ‘If a Bhikkhu should desire, Brethren, to receive the requisites–clothing, food, lodging, and medicine, and other necessaries for the sick–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!’

5. ‘If a Bhikkhu should desire, Brethren, that to those people among whom he receives the requisites–clothing, food, lodging, and medicine, and other necessaries for the sick–that charity of theirs should redound to great fruit and great advantage, 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!’

6. ‘If a Bhikkhu should desire, Brethren, that those relatives of his, of one blood with him, dead and gone, who think of him with believing heart should find therein great fruit and great advantage, 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

1. Thus have I heard. The Blessed One was once staying at Sâvatthi in Anâtha Pindika’s park.

There the Blessed One addressed the Brethren, and said, ‘Bhikkhus.’ ‘Yea, Lord!’ said the Brethren, in assent, to the Blessed One.

Then spake the Blessed One:

2. ‘Continue, Brethren, in the practice of Right Conduct[1], adhering to the Rules of the Order[2]; continue enclosed by the restraint of the Rules of the Order, devoted to uprightness in life[3]; train yourselves according to the Precepts[4], taking them upon you in the sense of the danger in the least offence.

3. ‘If a Bhikkhu should desire, Brethren, to become beloved, popular, respected among his fellow-disciples, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within[5], let him not drive back the ecstasy of contemplation[6], let him look through things[7], let him be much alone!’

[1. Sîla. 2. Pâtimokkhâ. 3. Âkâragokarâ. Comp. Tevigga Sutta I, 49. 4. Sikkhâpadesu. The Buddhist Decalogue (given in ‘Buddhism,’ p. 160). 5. Agghattam keto samatham. 6. Ghâna. 7. Vipassanâ: it is always used, in contrast to samatha {footnote p. 211} (note 5), of insight into objective phenomena. These three qualities are constantly referred to as parts of Arahatship. The Rev. David da Silva makes vipassanâ identical with the sevenfold perception (saññâ, mentioned as conditions of the welfare of a community in the Book of the Great Decease, Chap. I, § 10).]

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

All The Âsavas – Conclusion

(See Previous Posts for Explanation)

38. ‘And then when a Bhikkhu has by insight put away the Âsavas to be abandoned by insight, and by subjugation has put away the Âsavas to be abandoned by subjugation, and by right use has put away the Âsavas to be abandoned by right use, and by endurance has put away the Âsavas to be abandoned by endurance, and by avoidance has put away the Âsavas to be abandoned by avoidance,

and by removal has put away the Âsavas to be abandoned by removal, and by cultivation has put away the Âsavas to be abandoned by cultivation–that Bhikkhu, brethren, remains shut in by the subjugation of the Âsavas, he has destroyed that Craving Thirst, by thorough penetration of mind he has rolled away every Fetter, and he has made an end of Pain.’

————————

39. Thus spake the Blessed One; and those Bhikkhus, glad at heart, exalted the word of the Blessed One.

Buddhist Suttas – Sabbasâva Sutta: All the Âsavas
Translated from Pâli by T. W. Rhys Davids [1881] 
Sabbasâva Sutta: All the Âsavas

Âsavas Abandoned By Cultivation

35. ‘And which, brethren, are the Âsavas to be abandoned by cultivation[2]?

‘Herein, brethren, a Bhikkhu, wisely reflecting, cultivates that part of the higher wisdom called Mindfulness, dependent on seclusion, dependent on passionlessness, dependent on the utter ecstasy of contemplation, resulting in the passing off of thoughtlessness.

36. ‘He cultivates that part of the higher wisdom called Search after Truth, he cultivates that part of the higher wisdom called Energy, he cultivates that part of the higher wisdom called joy, he cultivates that part of the higher wisdom called Peace, he cultivates that part of the higher wisdom called Earnest Contemplation, he cultivates that part of the higher wisdom called Equanimity–each dependent on seclusion, dependent on passionlessness, dependent on the utter ecstasy of contemplation, resulting in the passing off of thoughtlessness.

37. ‘For whereas, brethren, to the man who cultivateth not, Âsavas may arise, full of vexation and distress; to him who cultivates, the Âsavas, full of vexation and distress, are not.

‘These, brethren, are called the Âsavas to be abandoned by cultivation.

[2 Bhâvanâ.]

Buddhist Suttas – Sabbasâva Sutta: All the Âsavas
Translated from Pâli by T. W. Rhys Davids [1881] 
Sabbasâva Sutta: All the Âsavas

Âsavas Abandoned By Removal

33. ‘And which, brethren, are the Âsavas to be abandoned by removal[1]?

‘Herein, brethren, a Bhikkhu, wisely reflecting, when there has sprung up within him a lustful thought, that he endureth not, he puts it away, he removes it, he destroys it, he makes it not to be; when there has sprung up within him an angry thought, a malicious thought, some sinful, wrong disposition, that he endureth not, he puts it away, he removes it, he destroys it, he makes it not to be.

34. ‘For whereas, brethren, to the man who removeth not, Âsavas may arise, full of vexation and distress; to him who removes, the Âsavas, full of vexation and distress, are not.

‘These, brethren, are called the Âsavas to be abandoned by removal.

[1. Vinodanâ.]

Buddhist Suttas – Sabbasâva Sutta: All the Âsavas
Translated from Pâli by T. W. Rhys Davids [1881] 
Sabbasâva Sutta: All the Âsavas

Âsavas Abandoned By Avoidance

31. ‘And which, brethren, are the Âsavas to be abandoned by avoidance[2]?

‘Herein, brethren, a Bhikkhu wisely reflecting, avoids a rogue elephant, he avoids a furious horse, be avoids a wild bull, he avoids a mad dog, a snake, a stump in the path, a thorny bramble, a pit, a precipice, a dirty tank or pool. When tempted to

sit in a place where one should not sit, or to walk where one should not walk, or to cultivate the acquaintance of bad companions, he is skilled to shun the evil: and wisely reflecting he avoids that, as a place whereon one should not sit, that, as a place wherein one should not walk, those men, as companions that are bad.

32. ‘For whereas, brethren, to the man who avoideth not, Âsavas may arise, full of vexation and distress; to him who avoids, the Âsavas, full of vexation and distress, are not.

‘These, brethren, are called the Âsavas to be abandoned by avoidance.

[2. Parivagganâ.]

Buddhist Suttas – Sabbasâva Sutta: All the Âsavas
Translated from Pâli by T. W. Rhys Davids [1881] 
Sabbasâva Sutta: All the Âsavas

Âsavas Abandoned By Endurance

29. ‘And which, brethren, are the Âsavas to be abandoned by endurance[1]?

‘Herein, brethren, a Bhikkhu, wisely reflecting, is patient under cold and heat, under hunger and thirst, under the contact of gad-flies and mosquitoes, of wind and sun, and snakes; he is enduring under abusive words, under bodily suffering, under pains however sharp, rough, severe, unpleasant, disagreeable, and destructive even to life.

30. ‘For whereas, brethren, to the man who endureth not, Âsavas may arise, full of vexation and distress; to him who endures, the Âsavas, full of vexation and distress, are not.

‘These, brethren, are called the Âsavas to be abandoned by endurance.

[1. Adhivâsanâ.]

Buddhist Suttas – Sabbasâva Sutta: All the Âsavas
Translated from Pâli by T. W. Rhys Davids [1881] 
Sabbasâva Sutta: All the Âsavas