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Anguttara Nikaya

# AN 10.2 Cetanākaraṇī Sutta (Not Needing the Intention) AN 10.2

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    [page 1]
    Anguttara Nikāya
    The Numerical Discourses

    Dasakanipāta
    Book of the Tens

    AN 10.2

    Cetanākaraṇī Sutta
    “Not Needing the Intention”

    Translated by Candana Bhikkhu

    Copyright © Candana Bhikkhu 2023, 2026

    Bhikkhus, a virtuous person living with wholesome behavior no longer needs to have the
    intention: ‘May non-regret come to me.’
    This, because it is only natural at this stage for non-regret to be experienced by a virtuous person
    living with wholesome behavior.

    Someone who has non-regret, no longer needs to have the intention: ‘May happy delight come to
    me.’
    This, because it is only natural at this stage for the person with non-regret to experience happy
    delight.

    Someone who experiences happy delight, no longer needs to have the intention: ‘May
    overflooding joy come to me.’
    This, because it is only natural at this stage for the one experiencing delight to also have
    overflooding spiritual joy.

    Someone who is thus joyful, no longer needs to have the intention: ‘May my body become
    tranquil and truly relaxed.’
    This, because it is only natural at this stage for the joyful person to experience tranquility
    throughout the body as it becomes truly relaxed.

    Someone experiencing tranquility and relaxation thus, throughout the body, no longer needs to
    have the intention: ‘May I feel bliss.’
    This, because it is only natural at this stage for the person experiencing such tranquility
    throughout the body to soon feel bliss.

    [page 2]
    Someone experiencing such bliss, no longer needs to have the intention: ‘May I experience
    samādhi, wherein the heart becomes utterly collected and at peace.’
    This, because it is only natural at this stage for the person experiencing bliss to attain to samādhi.

    Furthermore, someone experiencing samādhi, no longer needs to have the intention: ‘May I be
    able to see and understand how things really are.’
    This, because it is only natural at this stage for the person who attains to samādhi to be able to
    see and understand how things really are.

    Someone who is able to see and understand how things really are, no longer needs to have the
    intention: ‘May I become disenchanted and dispassionate towards the world.’
    This, because it is only natural at this stage for the person who sees and understands how things
    really are, to become disenchanted and dispassionate towards the world, and all that it offers.

    Someone who becomes disenchanted and dispassionate towards the world, no longer needs to
    have the intention: ‘May I directly know Liberation and experience it for myself.’
    This, because it is only natural at this stage for the person who becomes disenchanted and
    dispassionate towards the world, to directly experience the unmistakability of Release, by seeing
    and understanding True Freedom for oneself, which comes with Full Awakening.

    Therefore, Bhikkhus, the unmistakable knowing and seeing of Release and experiencing it
    directly for oneself, is the purpose and benefit of becoming disenchanted and dispassionate
    towards the world.

    Becoming disenchanted and dispassionate towards the world, is the purpose and benefit of seeing
    and understanding how things really are.

    Seeing and understanding how things really are, is the purpose and benefit of samādhi.
    Samādhi and the collectedness of mind is the purpose and benefit of experiencing bliss.
    Bliss is the purpose and benefit of experiencing tranquility and relaxation throughout the body.
    Experiencing tranquility throughout the body is the purpose and benefit of having spiritual joy.
    Spiritual joy is the purpose and benefit of experiencing happy and gladdening delight.
    Experiencing happy and gladdening delight is the purpose and benefit of having non-regret.
    Non-regret is the purpose and benefit of living a virtuous life through one’s wholesome behavior.

    So, you see, Bhikkhus, as one stage of development is completed, it overflows into another, as
    one gradually and progressively advances by moving up from one stage to the next, until finally
    the traversing person, steadily but surely, finds himself no longer standing on the near shore, for
    he has now crossed over and reached the farther shore!

    Sādhu
    Sādhu
    Sādhu

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