dn10:1.1.1 So I have heard.
BAGIAN 1
dn10:1.1.2 At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched.
dn10:1.1.3 Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business.
dn10:1.2.1 Then he addressed a certain young student,
dn10:1.2.2 “Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
dn10:1.2.4 And then say:
dn10:1.3.1 ‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’”
dn10:1.3.2 “Yes, worthy sir,” replied the young student, and did as he was asked.
dn10:1.4.1 When he had spoken, Venerable Ānanda said to him,
dn10:1.4.2 “It’s not the right time, young student.
dn10:1.4.3 I have drunk a dose of medicine today.
dn10:1.4.4 But hopefully tomorrow I’ll get a chance to visit him.”
dn10:1.4.5 “Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding,
dn10:1.4.13 “This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.”
dn10:1.5.1 Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat down on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.
dn10:1.5.2 When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
dn10:1.5.3 “Worthy Ānanda, you were the worthy Gotama’s attendant. You were close to him, living in his presence.
dn10:1.5.4 You ought to know what things the worthy Gotama praised, and in which he encouraged, settled, and grounded all these people.
dn10:1.5.5 What were those things?”
dn10:1.6.1 “Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in.
dn10:1.6.2 What three?
dn10:1.6.3 The spectrums of noble ethics, noble immersion, and noble wisdom.
dn10:1.6.4 These are the three spectrums of practice that the Buddha praised.”
dn10:1.6.5.0 1. The Entire Spectrum of Ethics
dn10:1.6.6 “But what was that spectrum of noble ethics that the Buddha praised?”
dn10:1.7.1 “Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.
dn10:1.7.2 He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
dn10:1.7.3 He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
dn10:1.8.1 A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
dn10:1.8.2 They gain faith in the Realized One
dn10:1.8.3 and reflect:
dn10:1.8.4 ‘Life at home is cramped and dirty, life gone forth is wide open.
dn10:1.8.5 It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
dn10:1.8.6 Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
dn10:1.9.1 After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
dn10:1.10.1 Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.
dn10:1.11.1 And how is a mendicant accomplished in ethics?
dn10:1.11.2 It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. …
dn10:1.12.1-1.27 This pertains to their ethics.
dn10:1.28.1 There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.
dn10:1.28.2 This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.
dn10:1.28.3 They refrain from such low lore, such wrong livelihood. …
dn10:1.28.7 This pertains to their ethics.
dn10:1.29.1 A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
dn10:1.29.2 It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
dn10:1.29.3 A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
dn10:1.29.4 When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
dn10:1.29.5 That’s how a mendicant is accomplished in ethics.
dn10:1.30.1 This is that spectrum of noble ethics that the Buddha praised.
dn10:1.30.2 But there is still more to be done.”
dn10:1.30.3 “It’s incredible, worthy Ānanda, it’s amazing,
dn10:1.30.4 This spectrum of noble ethics is complete, not lacking anything!
dn10:1.30.5 Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins.
dn10:1.30.6 Were other ascetics and brahmins to see such a spectrum of noble ethics in themselves, they’d be delighted with just that much:
dn10:1.30.7 ‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
dn10:1.30.8 And yet you say:
dn10:1.30.9 ‘But there is still more to be done.’