THE BOOK OF THE ELEVENS

(Ekādasakanipāta)

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One

I. DEPENDENCE

1 (1) What Purpose?2199An expanded parallel of 10:1. It differs only by dividing the compound “disenchantment and dispassion” (nibbidāvirāga) into two.

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2(1) “Bhante, what is the purpose and benefit of wholesome virtuous behavior?”

3(2) “Ānanda, the purpose and benefit of wholesome virtuous behavior is non-regret.”

4(3) “And what, Bhante, is the purpose and benefit of non-regret?”

5“The purpose and benefit of non-regret is joy.”

6(4) “And what, Bhante, is the purpose and benefit of joy?”

7“The purpose and benefit of joy is rapture.”

8(5) “And what, Bhante, is the purpose and benefit of rapture?”

9“The purpose and benefit of rapture is tranquility.”

10(6) “And what, Bhante, is the purpose and benefit of tranquility?”

11“The purpose and benefit of tranquility is pleasure.”

12(7) “And what, Bhante, is the purpose and benefit of pleasure?”

13“The purpose and benefit of pleasure is concentration.”

14(8) “And what, Bhante, is the purpose and benefit of concentration?”

15“The purpose and benefit of concentration is the knowledge and vision of things as they really are.”

16“The purpose and benefit of the knowledge and vision of things as they really are is disenchantment.”

17(10) And what, Bhante, is the purpose and benefit of disenchantment?”

18“The purpose and benefit of disenchantment is dispassion.” [312]

19(11) “And what, Bhante, is the purpose and benefit of dispassion?”

20“The purpose and benefit of dispassion is the knowledge and vision of liberation.”

21“Thus, Ānanda, (1)–(2) the purpose and benefit of wholesome virtuous behavior is non-regret; (3) the purpose and benefit of non-regret is joy; (4) the purpose and benefit of joy is rapture; (5) the purpose and benefit of rapture is tranquility; (6) the purpose and benefit of tranquility is pleasure; (7) the purpose and benefit of pleasure is concentration; (8) the purpose and benefit of concentration is the knowledge and vision of things as they really are; (9) the purpose and benefit of the knowledge and vision of things as they really are is disenchantment; (10) the purpose and benefit of disenchantment is dispassion; and (10) the purpose and benefit of dispassion is the knowledge and vision of liberation. Thus, Ānanda, wholesome virtuous behavior progressively leads to the foremost.”

2 (2) Volition2200An expanded parallel of 10:2.

22(1)–(2) “Bhikkhus, for a virtuous person, one whose behavior is virtuous, no volition need be exerted: ‘Let non-regret arise in me.’ It is natural that non-regret arises in one who is virtuous, one whose behavior is virtuous.

23(3) “For one without regret no volition need be exerted: ‘Let joy arise in me.’ It is natural that joy arises in one without regret.

24(4) “For one who is joyful no volition need be exerted: ‘Let rapture arise in me.’ It is natural that rapture arises in one who is joyful.

25(5) “For one with a rapturous mind no volition need be exerted: ‘Let my body become tranquil.’ It is natural that the body of one with a rapturous mind is tranquil.

26(6) “For one tranquil in body no volition need be exerted: ‘Let me feel pleasure.’ It is natural that one tranquil in body feels pleasure.

27(7) “For one feeling pleasure no volition need be exerted: ‘Let my mind be concentrated.’ It is natural that the mind of one feeling pleasure is concentrated.

28(8) “For one who is concentrated no volition need be exerted: ‘Let me know and see things as they really are.’ It is natural [313] that one who is concentrated knows and sees things as they really are.

29(9) “For one who knows and sees things as they really are no volition need be exerted: ‘Let me be disenchanted.’ It is natural that one who knows and sees things as they really are is disenchanted.

30(10) “For one who is disenchanted no volition need be exerted: ‘Let me become dispassionate.’ It is natural that one who is disenchanted becomes dispassionate.

31(11) “For one who is dispassionate no volition need be exerted: ‘Let me realize the knowledge and vision of liberation.’ It is natural that one who is dispassionate realizes the knowledge and vision of liberation.

32“Thus, bhikkhus, (11)–(10) the knowledge and vision of liberation is the purpose and benefit of dispassion; (9) dispassion is the purpose and benefit of disenchantment; (8) disenchantment is the purpose and benefit of the knowledge and vision of things as they really are; (7) the knowledge and vision of things as they really are is the purpose and benefit of concentration; (6) concentration is the purpose and benefit of pleasure; (5) pleasure is the purpose and benefit of tranquility; (4) tranquility is the purpose and benefit of rapture; (3) rapture is the purpose and benefit of joy; (2) joy is the purpose and benefit of non-regret; and (1) non-regret is the purpose and benefit of virtuous behavior.

33“Thus, bhikkhus, one stage flows into the next stage, one stage fills up the next stage, for going from the near shore to the far shore.”

3 (3) Proximate Cause (1)2201An expanded parallel of 10:3.

34“Bhikkhus, (1) for an immoral person, for one deficient in virtuous behavior, (2) non-regret lacks its proximate cause. When there is no non-regret, for one deficient in non-regret, (3) joy lacks its proximate cause. When there is no joy, for one deficient in joy, (4) rapture lacks its proximate cause. When there is no rapture, for one deficient in rapture, (5) tranquility lacks its proximate cause. When there is no tranquility, for one deficient in tranquility, [314] (6) pleasure lacks its proximate cause. When there is no pleasure, for one deficient in pleasure, (7) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (8) the knowledge and vision of things as they really are lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (9) disenchantment lacks its proximate cause. When there is no disenchantment, for one deficient in disenchantment, (10) dispassion lacks its proximate cause. When there is no dispassion, for one deficient in dispassion, (11) the knowledge and vision of liberation lacks its proximate cause.

35“Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, for an immoral person, one deficient in virtuous behavior, non-regret lacks its proximate cause. When there is no non-regret … the knowledge and vision of liberation lacks its proximate cause.

36“Bhikkhus, (1) for a virtuous person, for one whose behavior is virtuous, (2) non-regret possesses its proximate cause. When there is non-regret, for one possessing non-regret, (3) joy possesses its proximate cause. When there is joy, for one possessing joy, (4) rapture possesses its proximate cause. When there is rapture, for one possessing rapture, (5) tranquility possesses its proximate cause. When there is tranquility, for one possessing tranquility, (6) pleasure possesses its proximate cause. When there is pleasure, for one possessing pleasure, (7) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration, (8) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (9) disenchantment possesses its proximate cause. When there is disenchantment, for one possessing disenchantment, (10) dispassion possesses its proximate cause. When there is dispassion, for one possessing dispassion, (11) the knowledge and vision of liberation possesses its proximate cause.

37“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, for a virtuous person, one whose behavior is virtuous, non-regret possesses its proximate cause. When there is non-regret … the knowledge and vision of liberation possesses its proximate cause.” [315]

4 (4) Proximate Cause (2)

38There the Venerable Sāriputta addressed the bhikkhus:

39[Identical with 11:3, but spoken by Sāriputta.] [316]

5 (5) Proximate Cause (3)

40There the Venerable Ānanda addressed the bhikkhus:

41[Identical with 11:3, but spoken by Ānanda.] [317]

6 (6) Disaster2202An expanded parallel of 10:88.

42“Bhikkhus, when a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these eleven disasters. What eleven? (1) He does not achieve what he has not yet achieved. (2) He falls away from what he has achieved. (3) His good qualities are not polished.2203Here, Ce and Ee have the singular verb, vodāyati, as against Be’s plural vodāyanti. Ee states in a note that all manuscripts have vodāyanti. See AN10, note 2108. (4) He overestimates his good qualities, or (5) leads the spiritual life dissatisfied, [318] or (6) commits a defiled offense, or (7) gives up the training and reverts to the lower life, (8) or contracts a severe illness, or (9) goes mad and becomes mentally deranged. (10) He dies confused. (11) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these eleven disasters.”

7 (7) Perception2204An expanded parallel of 10:6, with an additional section in which Ānanda discusses the same state of concentration with Sāriputta and receives the same answer. Note that whereas, in the Tens, Sāriputta answers the question in a different way than the Buddha (but presumably referring to the same state of concentration), here his answer agrees with the Buddha’s.

43Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

44“Bhante, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; (6) of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world; (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”

45“He could, Ānanda.” [319]

46“But how, Bhante, could he obtain such a state of concentration?”

47“Here, Ānanda, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, Ānanda, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world; of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”

48Then the Venerable Ānanda, having delighted and rejoiced in the Blessed One’s statement, got up from his seat, paid homage to the Blessed One, [320] circumambulated him keeping the right side toward him, and approached the Venerable Sāriputta.2205Ee treats the passage from here to the end as a separate sutta, which it numbers 8. Thus from this point on its numbering exceeds by one the numbering in Ce and Be, which take this dialogue to belong to 11:7. The last sentence, applauding the agreement between the Buddha’s explanation and Sāriputta’s, confirms that both are parts of a single sutta. In contrast, 10:6 and 10:7, which are also dialogues on this samādhi respectively between Ānanda and the Buddha, and Ānanda and Sāriputta, have no bridge that unites them. He exchanged greetings with the Venerable Sāriputta, and when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

49“Friend Sāriputta, could a bhikkhu obtain such a state of concentration that he would not be percipient of earth in relation to earth … of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”

50“He could, friend Ānanda.”

51“But how, friend Sāriputta, could he obtain such a state of concentration?”

52“Here, friend Ānanda, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, friend Ānanda, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth … he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, examined by the mind, but he would still be percipient.”

53“It’s astounding and amazing, friend, that the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge in regard to the foremost state.2206Mp identifies the “foremost state” (aggapada) with nibbāna. Just now, friend, I approached the Blessed One [321] and asked him about this matter. The Blessed One answered me in exactly the same terms and phrases that the Venerable Sāriputta used. It’s astounding and amazing, friend, that the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge in regard to the foremost state.”

8 (8) Attention

54Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said to him:

55“Bhante, could a bhikkhu obtain such a state of concentration that he would not attend to the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects; that (1) he would not attend to earth,2207By counting the sense faculties and their objects, this sutta includes more than eleven items. But to maintain the elevenfold scheme, I begin numbering the relevant items with “earth.” (2) water, (3) fire, (4) or air; (5) he would not attend to the base of the infinity of space, (6) the base of the infinity of consciousness, (7) the base of nothingness, (8) or the base of neither-perception-nor-non-perception; (9) he would not attend to this world; (10) he would not attend to the other world; (11) he would not attend to anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be attentive?”

56“He could, Ānanda.” [322]

57“Here, Ānanda, a bhikkhu would attend thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, Ānanda, that a bhikkhu could obtain such a state of concentration that he would not attend to the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects; that he would not attend to earth, water, fire, or air; he would not attend to the base of the infinity of space, the base of the infinity of consciousness, the base of nothingness, or the base of neither-perception-nor-non-perception; he would not attend to this world; he would not attend to the other world; he would not attend to anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be attentive.”

9 (9) Sandha

58On one occasion the Blessed One was dwelling at Nādika [323] in the brick hall. Then the Venerable Sandha2208Be has the name as Saddha. approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:

59“Meditate like a thoroughbred, Sandha, not like a wild colt. And how does a wild colt meditate? When a wild colt is tied up near the feeding trough he meditates: ‘Fodder, fodder!’ For what reason? Because when a wild colt is tied up by the feeding trough, he does not ask himself: ‘Now what task will my trainer set for me today? What can I do to satisfy him?’ Tied up by the feeding trough, he just meditates: ‘Fodder, fodder!’ So too, Sandha, a person who is like a wild colt, when gone to the forest, to the foot of a tree, or to an empty hut, dwells with a mind obsessed and oppressed by sensual lust, and he does not understand as it really is the escape from arisen sensual lust. Harboring sensual lust within, he meditates, cogitates, ponders, and ruminates.2209Jhāyati pajjhāyati nijjhāyati avajjhāyati. As in 6:46, III 354,8–10, the tone is derisive. He dwells with a mind obsessed and oppressed by ill will … by dullness and drowsiness … by restlessness and remorse … by doubt, and he does not understand as it really is the escape from arisen doubt. Harboring doubt within, he meditates, cogitates, [324] ponders, and ruminates.

60“And how, Sandha, does a thoroughbred meditate? When an excellent thoroughbred horse is tied up near the feeding trough he does not meditate: ‘Fodder, fodder!’ For what reason? Because when an excellent thoroughbred horse is tied up by the feeding trough, he asks himself: ‘Now what task will my trainer set for me today? What can I do to satisfy him?’ Tied up by the feeding trough, he does not meditate: ‘Fodder, fodder!’ For that excellent thoroughbred horse regards the application of the goad as a debt, a bond, a loss, and failure. So too, an excellent thoroughbred person, when gone to the forest, to the foot of a tree, or to an empty hut, does not dwell with a mind obsessed and oppressed by sensual lust, and he understands as it really is the escape from arisen sensual lust. He does not dwell with a mind obsessed and oppressed by ill will … by dullness and drowsiness … by restlessness and remorse … by doubt, and he understands as it really is the escape from arisen doubt.

61“He does not meditate (1) in dependence on earth, (2) in dependence on water, (3) in dependence on fire, (4) in dependence on air, (5) in dependence on the base of the infinity of space, (6) in dependence on the base of the infinity of consciousness, (7) in dependence on the base of nothingness, (8) in dependence on the base of neither-perception-nor-non-perception, [325] (9) in dependence on this world, (10) in dependence on the other world, (11) in dependence on what is seen, heard, sensed, cognized, reached, sought after, or examined by the mind, and yet he meditates.

62“When he meditates in such a way, the devas along with Indra, Brahmā, and Pajāpati worship the excellent thoroughbred person from afar, saying:

63“‘Homage to you, O thoroughbred person!
Homage to you, O supreme person!
We ourselves do not understand
What you meditate in dependence on.’”2210Yassa te nābhijānāma, yampi nissāya jhāyasi. See MN 22.36, I 140,1–7: “When the devas with Indra, Brahmā, and Pajāpati, search for a monk thus liberated in mind, they do not find that on which the consciousness of one who has thus attained is dependent. Why so? I say that one who has thus attained is untraceable even in this very life” (evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ sa-indā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti ‘idaṃ nissitaṃ tathāgatassa viññāṇan’ ti. Taṃ kissa hetu? Diṭṭh’evāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjo ti vadāmi).

64When this was said, the Venerable Sandha said to the Blessed One: “But how, Bhante, does an excellent thoroughbred person meditate? If he does not meditate in dependence on earth … in dependence on what is seen, heard, sensed, cognized, reached, sought after, and examined by the mind, and yet he meditates, just how does he meditate so that the devas … worship the excellent thoroughbred person from afar, saying:

65“‘Homage to you, O thoroughbred person! …
What you meditate in dependence on’?”

66“Here, Sandha, for an excellent thoroughbred person, the perception of earth has disappeared in relation to earth,2211Paṭhaviyaṃ paṭhavisaññā vibhūtā hoti. Mp glosses vibhūta here with “evident” (pākaṭa), explaining: “The perceptions of the four or five jhānas arisen with earth, etc., as object are evident … because they have been seen with insight as impermanent, suffering, and non-self.” Mp tries to support its interpretation with a citation it says is from a sutta: vibhūtā, bhante, rūpasaññā avibhūtā aṭṭhikasaññā. However, a search through CST 4.0 fails to locate these words anywhere in the Nikāyas. To my knowledge, in the Nikāyas vibhūta always means “disappeared, vanished.” See the expressions vibhūtasaññī at Sn 874, and vibhūtarūpasaññissa at Sn 1113, where in both cases vibhūta can only mean “disappeared.” There seems no reason to ascribe a later meaning to it here. A Chinese parallel, SĀ 926 (at T II 235c26–236b11), supports this conclusion. Taking earth as an example (at II 236a27), it reads: “A bhikkhu is able to suppress the perception of earth in relation to the perception of earth” (). Could the middle here be gratuitous so that we should read ? the perception of water has disappeared in relation to water, the perception of fire has disappeared in relation to fire, the perception of air has disappeared in relation to air, the perception of the base of the infinity of space has disappeared in relation to the base of the infinity of space, the perception of the base of the infinity of consciousness has disappeared in relation to the base of the infinity of consciousness, [326] the perception of the base of nothingness has disappeared in relation to the base of nothingness, the perception of the base of neither-perception-nor-non-perception has disappeared in relation to the base of neither-perception-nor-non-perception, the perception of this world has disappeared in relation to this world, the perception of the other world has disappeared in relation to the other world; perception has disappeared in relation to whatever is seen, heard, sensed, cognized, reached, sought after, and examined by the mind.

67“Meditating in such a way, Sandha, an excellent thoroughbred person does not meditate in dependence on earth, in dependence on water, in dependence on fire, in dependence on air, in dependence on the base of the infinity of space, in dependence on the base of the infinity of consciousness, in dependence on the base of nothingness, in dependence on the base of neither-perception-nor-non-perception, in dependence on this world, in dependence on the other world; in dependence on what is seen, heard, sensed, cognized, reached, sought after, or examined by the mind and yet he meditates.2212Mp: “He meditates by the attainment of fruition engendered by having passed in this way through the sequence of insights” (evaṃ vipassanāpaṭipāṭiyā āgantvā uppāditāya phalasamāpattiyā jhāyanto). And as he meditates in such a way, the devas along with Indra, Brahmā, and Pajāpati worship the excellent thoroughbred person from afar, saying:

68“‘Homage to you, O thoroughbred person!
Homage to you, O supreme person!
We ourselves do not understand
What you meditate in dependence on.’”

10 (10) The Peacock Sanctuary2213This sutta combines into one 3:143–45, and adds an extra dyad to obtain eleven items. It might thus be considered a composite eleven. The formula on the arahant is also in 7:61. Mp explains “ultimate conclusion” (accantaniṭṭho) thus: “The indestructible nibbāna is his conclusion; it is called ‘ultimate’ (accanta) because it surpasses the end (antaṃ atītattā).”

69On one occasion the Blessed One was dwelling at Rājagaha at the wanderers’ park, the peacock sanctuary. There the Blessed One addressed the bhikkhus: “Bhikkhus!”

70“Venerable sir!” those bhikkhus replied. The Blessed One said this:

71“Bhikkhus, possessing three qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation. What three? (1) The aggregate of virtuous behavior of one beyond training, (2) the aggregate of concentration of one beyond training, and (3) the aggregate of wisdom of one beyond training. Possessing these three qualities, a bhikkhu [327] is best among devas and humans: one who has … gained the ultimate consummation.

72“Bhikkhus, possessing another three qualities, a bhikkhu is best among devas and humans: one who has … gained the ultimate consummation. What three? (4) The wonder of psychic potency, (5) the wonder of mind-reading, and (6) the wonder of instruction. Possessing these three qualities, a bhikkhu is best among devas and humans: one who has … gained the ultimate consummation.

73“Bhikkhus, possessing another three qualities, a bhikkhu is best among devas and humans: one who has … gained the ultimate consummation. What three? (7) Right view, (8) right knowledge, and (9) right liberation. Possessing these three qualities, a bhikkhu is best among devas and humans: one who has … gained the ultimate consummation.

74“Bhikkhus, possessing two qualities, a bhikkhu is best among devas and humans: one who has … gained the ultimate consummation. What two? (10) True knowledge and (11) conduct. Possessing these two qualities, a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation.

75“Brahmā Sanaṃkumāra, too, spoke this verse:

76“‘The khattiya is the best among people
for those whose standard is the clan,
but one accomplished in true knowledge and conduct
is best among devas and humans.’

77“This verse, bhikkhus, was well recited by Brahmā Sanaṃkumāra, not badly recited; it was well spoken, not badly spoken; [328] it is beneficial, not harmful, and I approved of it. I too say thus:

78“‘The khattiya is the best among people
for those whose standard is the clan,
but one accomplished in true knowledge and conduct
is best among devas and humans.’”

II. RECOLLECTION

11 (1) Mahānāma (1)2214A part-parallel of 6:10.

79On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One would set out wandering. Mahānāma the Sakyan heard about this, approached the Blessed One, paid homage to him, sat down to one side, and said to him:

80“Bhante, I have heard: ‘A number of bhikkhus are making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One will set out wandering.’ Bhante, with all our various engagements, how should we dwell?”2215I translate this freely in accordance with natural English diction. More literally it would read: “Bhante, among the various ways in which we dwell, how should we dwell?” [329]

81“Good, good, Mahānāma! It is fitting for you clansmen to approach the Tathāgata and ask: ‘Bhante, with all our various engagements, how should we dwell?’

82(1) “Mahānāma, a person with faith succeeds, not one without faith. (2) An energetic person succeeds, not one who is lazy. (3) One with mindfulness established succeeds, not one who is muddle-minded. (4) One who is concentrated succeeds, not one who is unconcentrated. (5) One who is wise succeeds, not one who is unwise. Having established yourself in these five qualities, you should further develop six things.

83(6) “Here, Mahānāma, you should recollect the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Tathāgata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Buddha.

84(7) “Again, Mahānāma, you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, [330] hatred, or delusion; on that occasion his mind is simply straight, based on the Dhamma. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Dhamma.

85(8) “Again, Mahānāma, you should recollect the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Saṅgha. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Saṅgha.

86(9) “Again, Mahānāma, you should recollect your own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred, or [331] delusion; on that occasion his mind is simply straight, based on virtuous behavior. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of virtuous behavior.

87(10) “Again, Mahānāma, you should recollect your own generosity thus: ‘It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on generosity. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of generosity.

88(11) “Again, Mahānāma, you should recollect the deities thus: ‘There are devas [ruled by] the four great kings, Tāvatiṃsa devas, Yāma devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahmā’s company, and devas still higher than these. There exists in me too such faith as those deities possessed because of which, when they passed away here, [332] they were reborn there; there exists in me too such virtuous behavior … such learning … such generosity … such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the deities. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the deities.”

12 (2) Mahānāma (2)

89[Opening as in 11:11, down to:] [333]

90“Having established yourself in these five qualities, Mahānāma, you should further develop six things.

91(6) “Here, Mahānāma, you should recollect the Tathāgata thus: ‘The Blessed One is … the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Tathāgata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. Mahānāma, you should develop this recollection of the Buddha while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children. [334]

92(7) “Again, Mahānāma you should recollect the Dhamma … (8) … the Saṅgha … (9) … your own virtuous behavior … (10) … your own generosity … (11) … the deities thus…. When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the deities. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. Mahānāma, you should develop this recollection of the deities while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children.”

13 (3) Nandiya

93On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion the Blessed One wanted to enter upon the rains residence in Sāvatthī. Nandiya the Sakyan heard about this and it then [335] occurred to him: “I will also enter upon the rains residence in Sāvatthī.2216Brahmāli writes: “It is worth noting that a layperson speaks of entering upon the rains residence. Perhaps this was a common phenomenon in northern India, and not just restricted to samaṇas. Maybe it was generally too difficult to travel.” There I will engage in business and from time to time get to see the Blessed One.”

94Then the Blessed One entered upon the rains residence in Sāvatthī. Nandiya the Sakyan also entered upon the rains residence in Sāvatthī, where he engaged in business and from time to time got to see the Blessed One. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One would set out wandering. Nandiya the Sakyan heard about this, approached the Blessed One, paid homage to him, sat down to one side, and said to him:

95“Bhante, I have heard: ‘A number of bhikkhus are making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One will set out wandering.’ Bhante, with all our various engagements, how should we dwell?”

96“Good, good, Nandiya! It is fitting for you clansmen to approach the Tathāgata and ask: ‘Bhante, with all our various engagements, how should we dwell?’

97(1) “Nandiya, a person with faith succeeds, not one without faith. (2) A virtuous person succeeds, not an immoral one. (3) An energetic person succeeds, not one who is lazy. (4) One with mindfulness established succeeds, not one who is muddle-minded. (5) One who is concentrated succeeds, not one who is unconcentrated. (6) One who is wise succeeds, not one who is unwise. Having established yourself in these six qualities, you should establish mindfulness internally concerning five things.

98(7) “Here, Nandiya, you should recollect the Tathāgata thus: [336] ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ Thus you should establish mindfulness internally based on the Tathāgata.

99(8) “Again, Nandiya, you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ Thus you should establish mindfulness internally based on the Dhamma.

100(9) “Again, Nandiya, you should recollect good friends thus: ‘It is truly my good fortune and gain that I have good friends who take compassion on me, who desire my good, who exhort and instruct me.’ Thus you should establish mindfulness internally based on good friends.

101(10) “Again, Nandiya, you should recollect your own generosity thus: ‘It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ Thus you should establish mindfulness internally based on generosity.

102(11) “Again, Nandiya, you should recollect the deities thus: ‘Those deities that have been reborn in a mind-made body in companionship with the devas who transcend those subsisting on edible food do not see in themselves anything still to be done or [any need] to increase what has been done. Just as a permanently liberated bhikkhu does not see in himself anything still to be done or [any need] to increase what has been done,2217Mp identifies the asamayavimutto with the arahant. In relation to the expression in 6:55, “does not see in himself anything still to be done or [any need] to increase what has been done” (asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ), Mp has glossed paṭicayaṃ with “progress by repeatedly doing” (punappunaṃ karaṇena vaḍḍhiṃ). so it is with those deities that have been reborn in a mind-made body in companionship with the devas who transcend those subsisting on edible food.’2218Neither Ce nor Be use a ti to signal the end of a direct quotation, and thus on their readings it is not easy to determine exactly where the meditation formula ends. Ee inserts ti here, which signifies that the formula ends here and that it includes the simile and the repetition. The devas that subsist on edible food belong to the sense sphere. Those that have been reborn in a mind-made body belong to the form sphere. It is not clear why it is said that they “do not see in themselves anything still to be done or [any need] to increase what has been done” (tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ). This phrase is normally reserved for the arahant. I can only surmise that the text is alluding to those devas that have attained arahantship. [337] Thus you should establish mindfulness internally based on the deities.

103“Nandiya, a noble disciple who possesses these eleven qualities abandons bad unwholesome qualities and does not take them up. Just as a pot turned upside down does not receive back the water that has been poured out, and just as a fire that has gotten out of control2219I read with Be and Ee aggi mutto, as against Ce aggimukko. advances burning up a dry woodland and does not return to what it has burnt, so too, a noble disciple who possesses these eleven qualities abandons bad unwholesome qualities and does not take them up.”

14 (4) Subhūti

104Then the Venerable Subhūti together with the bhikkhu Saddha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Subhūti:

105“What is this bhikkhu’s name, Subhūti?”

106“His name is Saddha, Bhante. He is the son of a male lay follower endowed with faith,2220Saddhassa upāsakassa putto. This might have also been rendered “the son of the male lay follower Saddha,” taking saddha to be a proper name. But in such a case I would expect nāma to have been included. Be reads sudattassa upāsakassa putto, “the son of the male lay follower Sudatta.” Sudatta was the proper name of Anāthapiṇḍika, but Anāthapiṇḍika’s children would surely have been well known to the Buddha and thus his inquiry about the monk’s identity would be strange. Further, except under rare conditions, the Nikāyas do not refer to Anāthapiṇḍika by his personal name. and he has gone forth from the household life into homelessness out of faith.”

107“I hope that this son of a male lay follower endowed with faith, the bhikkhu Saddha, who has gone forth from the household life into homelessness out of faith, exhibits the manifestations of faith.”2221Saddhāpadānesu. Mp: “In the manifestation, the characteristics, of persons endowed with faith” (saddhānaṃ puggalānaṃ apadānesu lakkhaṇesu).

108“This is the time for it, Blessed One! This is the time for it, Fortunate One! The Blessed One should explain the manifestations of faith. Now I will find out whether or not this bhikkhu exhibits the manifestations of faith.”

109“Then listen, Subhūti, and attend closely. I will speak.”

110“Yes, Bhante,” the Venerable Subhūti replied. The Blessed One said this: [338]

111(1) “Here, Subhūti, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is a manifestation of faith in one endowed with faith.

112(2) “Again, a bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This, too, is a manifestation of faith in one endowed with faith.

113(3) “Again, a bhikkhu has good friends, good companions, good comrades. This, too, is a manifestation of faith in one endowed with faith.

114(4) “Again, a bhikkhu is easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully. This, too, is a manifestation of faith in one endowed with faith.

115(5) “Again, a bhikkhu is skillful and diligent in attending to the diverse chores that are to be done for his fellow monks; he possesses sound judgment about them in order to carry out and arrange them properly. This, too, is a manifestation of faith in one endowed with faith. [339]

116(6) “Again, a bhikkhu loves the Dhamma and is pleasing in his assertions, filled with a lofty joy in regard to the Dhamma and discipline. This, too, is a manifestation of faith in one endowed with faith.

117(7) “Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This, too, is a manifestation of faith in one endowed with faith.

118(8) “Again, a bhikkhu gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. This, too, is a manifestation of faith in one endowed with faith.

119(9) “Again, a bhikkhu recollects his manifold past abodes … [as in 6:2 §4] … Thus he recollects his manifold past abodes with their aspects and details. [340] This, too, is a manifestation of faith in one endowed with faith.

120(10) “Again, with the divine eye, which is purified and surpasses the human, a bhikkhu sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate … [as in 6:2 §5] … and he understands how beings fare in accordance with their kamma. This, too, is a manifestation of faith in one endowed with faith.

121(11) “Again, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. This, too, is a manifestation of faith in one endowed with faith.”

122When this was said, the Venerable Subhūti said to the Blessed One: “Bhante, these manifestations of faith in one endowed with faith that the Blessed One has spoken of are seen in this bhikkhu, and he does exhibit them.

123(1) “This bhikkhu, Bhante, is virtuous … [341] he trains in them.

124(2) “He has learned much … and penetrated well by view.

125(4) “He is easy to correct and possesses qualities that make him easy to correct; he is patient and receives instruction respectfully.

126(5) “He is skillful and diligent … in order to carry out and arrange them properly.

127(6) “He loves the Dhamma … in regard to the Dhamma and discipline.

128(7) “He has aroused energy … not casting off the duty of cultivating wholesome qualities.

129(8) “He gains at will, without trouble or difficulty, the four jhānas … in this very life.

130(9) “He recollects his manifold past abodes … with their aspects and details.

131(10) “He sees beings passing away and being reborn … and he understands how beings fare in accordance with their kamma.

132(11) “With the destruction of the taints, this bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.

133“Bhante, these manifestations of faith in one endowed with faith that the Blessed One has spoken of are seen in this bhikkhu, and he does exhibit them.”

134“Good, good, Subhūti! In that case, Subhūti, you may dwell together with this bhikkhu Saddha, and when you want to see the Tathāgata, you may bring him along.” [342]

15 (5) Loving-Kindness2222An expanded parallel of 8:1. This is the version that is usually recited as a protective discourse.

135“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eleven benefits are to be expected. What eleven?

136(1) “One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) fire, poison, and weapons do not injure one; (8) one’s mind quickly becomes concentrated; (9) one’s facial complexion is serene; (10) one dies unconfused; and (11) if one does not penetrate further, one fares on to the brahmā world.2223The eleven benefits are explained in detail at Vism 311–14, Ppn 9.59–76.

16 (6) Dasama2224Identical with MN 52.

137On one occasion the Venerable Ānanda was living at Beluvagāmaka near Vesālī. Now on that occasion the householder Dasama of Aṭṭhakanagara2225The householder is described as gahapati aṭṭhakanāgara, where –nāgara means “a citizen of [such and such] a city.” The word for city itself is nagara. This is analogous to calling a person from New York a New Yorker, one from Paris a Parisian, etc. had arrived at Pāṭaliputta on a business matter. Then he approached a certain bhikkhu in the Cock’s Park and asked him: “Bhante, where is the Venerable Ānanda staying now? I want to see him.”

138“He is staying at Beluvagāmaka near Vesālī, householder.”

139When the householder Dasama had completed his business at Pāṭaliputta, he went to the Venerable Ānanda at Beluvagāmaka near Vesālī. He paid homage to the Venerable Ānanda, sat down to one side, [343] and said to him:

140“Bhante Ānanda, is there any one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells diligent, ardent, and resolute in it, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yet-unattained unsurpassed security from bondage?”

141“There is, householder.”

142“And what is it?”

143(1) “Here, householder, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He considers this and understands it thus: ‘This first jhāna is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma,2226Ten’eva dhammarāgena dhammanandiyā. As at 9:36; see AN9, note 1917. Mp: “What is meant by this pair of terms is desire and lust for serenity and insight. For if one is able to exhaust all desire and lust for serenity and insight, one becomes an arahant. If one cannot do so, one becomes a non-returner. Because one has not abandoned desire and lust for serenity and insight, through the volition of the fourth jhāna one is reborn in the pure abodes. This is the general explanation among the teachers.” then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

144“This is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yet-unattained unsurpassed security from bondage. [344]

145(2) “Again, householder, with the subsiding of thought and examination a bhikkhu enters and dwells in the second jhāna … (3) … the third jhāna … (4) … the fourth jhāna…. He considers this and understands it thus: ‘This fourth jhāna is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

146“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it … he attains the as-yet-unattained unsurpassed security from bondage.

147(5) “Again, householder, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He considers this and understands it thus: ‘This liberation of the mind by loving-kindness is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

148“This, too, is one thing properly expounded by the Blessed One, [345] the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it … he attains the as-yet-unattained unsurpassed security from bondage.

149(6) “Again, householder, a bhikkhu dwells pervading one quarter with a mind imbued with compassion … (7) … with a mind imbued with altruistic joy … (8) … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He considers this and understands it thus: ‘This liberation of the mind by equanimity is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

150“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it … he attains the as-yet-unattained unsurpassed security from bondage.

151(9) “Again, householder, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. He considers this and understands it thus: ‘This attainment of the base of the infinity of space is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not [346] attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

152“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it … he attains the as-yet-unattained unsurpassed security from bondage.

153(10) “Again, householder, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness … (11) … by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. He considers this and understands it thus: ‘This attainment of the base of nothingness is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.

154“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yet-unattained unsurpassed security from bondage.”2227The base of neither-perception-nor-non-perception is not included because it is considered too subtle for its constituent factors to be used as objects of contemplation.

155When this was said, the householder Dasama of Aṭṭhakanagara said to the Venerable Ānanda: “Bhante Ānanda, just as if a man seeking one entrance to a hidden treasure all at once found eleven entrances to that treasure, so too, while I was seeking one door to the deathless, I have all at once gotten to hear eleven doors to the deathless.2228The eleven “doors to the deathless” are the four jhānas, the four immeasurables, and the lower three formless attainments. They are used as bases to develop insight and attain arahantship. Just as if a man had a house with eleven doors [347] and when that house caught on fire, he could flee to safety through any of these eleven doors, so I can flee to safety through any of these eleven doors to the deathless. Bhante, these members of other sects seek a fee for their teachers, so why shouldn’t I make an offering to the Venerable Ānanda?”

156Then the householder Dasama of Aṭṭhakanagara assembled the Saṅgha of bhikkhus from Pāṭaliputta and Vesālī, and with his own hands he served and satisfied them with various kinds of good food. He presented a pair of cloths to each bhikkhu and a set of three robes to the Venerable Ānanda. And he had a dwelling worth five hundred2229That is, five hundred kahāpaṇas. built for the Venerable Ānanda.

17 (7) The Cowherd2230Identical with MN 33.

157“Bhikkhus, possessing eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies’ eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8) he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra veneration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle.

158“So too, bhikkhus, possessing eleven qualities, a bhikkhu is incapable of growth, progress, and fulfillment in this Dhamma and discipline. What eleven? [348] Here, (1) a bhikkhu has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies’ eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8) he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.

159(1) “And how has a bhikkhu no knowledge of form? Here, a bhikkhu does not understand as it really is: ‘All form of whatever kind is the four great elements and the form derived from the four great elements.’ It is in this way that a bhikkhu has no knowledge of form.

160(2) “And how is a bhikkhu unskilled in characteristics? Here, a bhikkhu does not understand as it really is thus: ‘A fool is characterized by his actions; a wise person is characterized by his actions.’ It is in this way that a bhikkhu is unskilled in characteristics.

161(3) “And how does a bhikkhu fail to pick out flies’ eggs? Here, a bhikkhu tolerates an arisen thought of sensual desire; he does not abandon it, dispel it, terminate it, and obliterate it. He tolerates an arisen thought of ill will … an arisen thought of harming … bad unwholesome states whenever they arise; he does not abandon them, dispel them, terminate them, and obliterate them. It is in this way that a bhikkhu fails to pick out flies’ eggs.

162(4) “And how does a bhikkhu fail to dress wounds? Here, having seen a form with the eye, a bhikkhu grasps at its marks and features. Even though, when he leaves the eye faculty unguarded, bad unwholesome states of longing and dejection might invade him, he does not practice restraint over it; he does not guard the eye faculty; he does not undertake the restraint of the eye faculty. Having heard a sound with the ear … [349] … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, he grasps at its marks and features. Even though, when he leaves the mind faculty unguarded, bad unwholesome states of longing and dejection might invade him, he does not practice restraint over it; he does not guard the mind faculty; he does not undertake the restraint of the mind faculty. It is in this way that a bhikkhu fails to dress wounds.

163(5) “And how does a bhikkhu fail to smoke out the sheds? Here, a bhikkhu does not teach the Dhamma to others in detail as he has heard it and learned it. It is in this way that a bhikkhu fails to smoke out the sheds.

164(6) “And how does a bhikkhu not know the watering place? Here, a bhikkhu does not from time to time approach those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, and inquire of them: ‘How is this, Bhante? What is the meaning of this?’ Those venerable ones do not then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. It is in this way that a bhikkhu does not know the watering place.

165(7) “And how does a bhikkhu not know what it is to have drunk? Here, when the Dhamma and discipline proclaimed by the Tathāgata is being taught, a bhikkhu does not gain inspiration in the meaning, does not gain inspiration in the Dhamma, does not gain joy connected with the Dhamma. It is in this way that a bhikkhu does not know what it is to have drunk.

166(8) “And how does a bhikkhu not know the road? Here, a bhikkhu does not understand the noble eightfold path as it really is. It is in this way that a bhikkhu does not know the road.

167(9) “And how is a bhikkhu unskilled in pastures? [350] Here, a bhikkhu does not understand the four establishments of mindfulness as they really are. It is in this way that a bhikkhu is unskilled in pastures.2231At SN 47:6, V 148,1–2, the four establishments of mindfulness are called the pasture (gocara) of a bhikkhu, that is, the proper sphere of his attention.

168(10) “And how does a bhikkhu milk dry? Here, when faithful householders invite a bhikkhu to take robes, almsfood, lodgings, and medicines and provisions for the sick, a bhikkhu accepts without moderation. It is in this way that a bhikkhu milks dry.

169(11) “And how does a bhikkhu show no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha? Here, a bhikkhu does not maintain bodily, verbal, and mental acts of loving-kindness both openly and privately toward those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha. It is in this way that a bhikkhu shows no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.

170“Possessing these eleven qualities, a bhikkhu is incapable of growth, progress, and fulfillment in this Dhamma and discipline.

171“Bhikkhus, possessing eleven factors, a cowherd is capable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has knowledge of form; (2) he is skilled in characteristics; (3) he picks out flies’ eggs; (4) he dresses wounds; (5) he smokes out the sheds; (6) he knows the watering place; (7) he knows what it is to have drunk; (8) he knows the road; (9) he is skilled in pastures; (10) he does not milk dry; and (11) he shows extra veneration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is capable of keeping and rearing a herd of cattle.

172“So too, bhikkhus, possessing eleven qualities, a bhikkhu is capable of growth, progress, and fulfillment in this Dhamma and discipline. What eleven? [351] Here, (1) a bhikkhu has knowledge of form; (2) he is skilled in characteristics; (3) he picks out flies’ eggs; (4) he dresses wounds; (5) he smokes out the sheds; (6) he knows the watering place; (7) he knows what it is to have drunk; (8) he knows the road; (9) he is skilled in pastures; (10) he does not milk dry; and (11) he shows extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.

173(1) “And how does a bhikkhu have knowledge of form? Here, a bhikkhu understands as it really is thus: ‘All form of whatever kind is the four great elements and the form derived from the four great elements.’ It is in this way that a bhikkhu has knowledge of form.

174(3) “And how does a bhikkhu pick out flies’ eggs? Here, a bhikkhu does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will … an arisen thought of harming … bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. It is in this way that a bhikkhu picks out flies’ eggs.

175(4) “And how does a bhikkhu dress wounds? Here, having seen a form with the eye, a bhikkhu does not grasp at its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty; he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelled an odor with the nose … Having tasted a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, he does not grasp at its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, [352] he practices restraint over it; he guards the mind faculty; he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu dresses wounds.

176(5) “And how does a bhikkhu smoke out the sheds? Here, a bhikkhu teaches the Dhamma to others in detail as he has heard it and learned it. It is in this way that a bhikkhu smokes out the sheds.

177(6) “And how does a bhikkhu know the watering place? Here, from time to time a bhikkhu approaches those bhikkhus who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, and inquires of them: ‘How is this, Bhante? What is the meaning of this?’ Those venerable ones then disclose to him what has not been disclosed, clear up what is obscure, and dispel his perplexity about numerous perplexing points. It is in this way that a bhikkhu knows the watering place.

178(7) “And how does a bhikkhu know what it is to have drunk?

179Here, when the Dhamma and discipline proclaimed by the Tathāgata is being taught, a bhikkhu gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. It is in this way that a bhikkhu knows what it is to have drunk.

180(8) “And how does a bhikkhu know the road? Here, a bhikkhu understands the noble eightfold path as it really is. It is in this way that a bhikkhu knows the road.

181(9) “And how is a bhikkhu skilled in pastures? Here, a bhikkhu understands the four establishments of mindfulness as they really are. It is in this way that a bhikkhu is skilled in pastures.

182(10) “And how does a bhikkhu not milk dry? Here, when faithful householders invite a bhikkhu to take robes, almsfood, lodgings, and medicines and provisions for the sick, a bhikkhu is moderate in accepting. [353] It is in this way that a bhikkhu does not milk dry.

183(11) “And how does a bhikkhu show extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha? Here, a bhikkhu maintains bodily, verbal, and mental acts of loving-kindness both openly and privately toward those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha. It is in this way that a bhikkhu shows extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.

184“Possessing these eleven qualities, a bhikkhu is capable of growth, progress, and fulfillment in this Dhamma and discipline.”

18 (8) Concentration (1)

185Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him:2232The dialogue here is identical with the first part of 11:7.

186“Bhante, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; (6) of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world; (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”

187“He could, bhikkhus.” [354]

188“But how, Bhante, could he obtain such a state of concentration?”

189“Here, bhikkhus, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, bhikkhus, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world; of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”

19 (9) Concentration (2)

190There the Blessed One addressed the bhikkhus: “Bhikkhus!”

191“Venerable sir!” those bhikkhus replied. The Blessed One said this:

192“Bhikkhus, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth [355] … (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”

193“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”

194“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

195“Bhikkhus, a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth … he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”

196“But how, Bhante, could he obtain such a state of concentration?”

197“Here, bhikkhus, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, bhikkhus, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth … [356] … he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”

20 (10) Concentration (3)

198Then a number of bhikkhus approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Sāriputta:

199“Friend Sāriputta, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth … (11) he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”

200[What follows is identical to 11:18.] [357]

21 (11) Concentration (4)

201There the Venerable Sāriputta addressed the bhikkhus:

202“Friends, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth … (11) he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”

203“We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good if the Venerable Sāriputta would clear up the meaning of this statement. Having heard it from the Venerable Sāriputta, the bhikkhus will retain it in mind.”

204“Well then, friends, listen and attend closely. [358] I will speak.”

205“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this:

206[What follows is identical to 11:19.] [359]

III. SIMILARITY

22 (1)–29 (8) Contemplation of Impermanence

207“Bhikkhus, possessing eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies’ eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8) he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra veneration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle.

208“So too, bhikkhus, possessing eleven qualities, a bhikkhu is incapable of dwelling contemplating impermanence in the eye … incapable of dwelling contemplating suffering in the eye … incapable of dwelling contemplating non-self in the eye … incapable of dwelling contemplating destruction in the eye … incapable of dwelling contemplating vanishing in the eye … incapable of dwelling contemplating fading away in the eye … incapable of dwelling contemplating cessation in the eye … incapable of dwelling contemplating relinquishment in the eye …”

30 (9)–69 (48)

209“… in the ear … in the nose … in the tongue … in the body … in the mind …”

70 (49)–117 (96)

210“… in forms … in sounds … in odors … in tastes … in tactile objects … in phenomena …”

118 (97)–165 (144)

211“… in eye-consciousness … in ear-consciousness … in nose-consciousness … in tongue-consciousness … in body-consciousness … in mind-consciousness …”

166 (145)–213 (192)

212“… in eye-contact … in ear-contact … in nose-contact … in tongue-contact … in body-contact … in mind-contact …”

214 (193)–261 (240)

213“… in feeling born of eye-contact … in feeling born of ear-contact … in feeling born of nose-contact … in feeling born of tongue-contact … in feeling born of body-contact … in feeling born of mind-contact …”

262 (241)–309 (288)

214“… in perception of forms … in perception of sounds … in perception of odors … in perception of tastes … in perception of tactile objects [360] … in perception of phenomena …”

310 (289)–367 (336)

215“… in volition regarding forms … in volition regarding sounds … in volition regarding odors … in volition regarding tastes … in volition regarding tactile objects … in volition regarding phenomena …”

368 (337)–405 (384)

216“… in craving for forms … in craving for sounds … in craving for odors … in craving for tastes … in craving for tactile objects … in craving for phenomena …”

406 (385)–453 (432)

217“… in thought about forms … in thought about sounds … in thought about odors … in thought about tastes … in thought about tactile objects … in thought about phenomena …”

454 (433)–501 (480)

218“… in examination of forms … in examination of sounds … in examination of odors … in examination of tastes … in examination of tactile objects … in examination of phenomena …”

502 (481)–981 (960)

219“Bhikkhus, possessing eleven factors, a cowherd is capable of keeping and rearing a herd of cattle.2233Be does not include this series of suttas, perhaps assuming that it was implied by the preceding. Ee includes it only as three short sections within the larger sutta on the simile of the cowherd. What eleven? Here, (1) a cowherd has knowledge of form; (2) he is skilled in characteristics; (3) he picks out flies’ eggs; (4) he dresses wounds; (5) he smokes out the sheds; (6) he knows the watering place; (7) he knows what it is to have drunk; (8) he knows the road; (9) he is skilled in pastures; (10) he does not milk dry; and (11) he shows extra veneration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is capable of keeping and rearing a herd of cattle.

220“So too, bhikkhus, possessing eleven qualities, a bhikkhu is capable of dwelling contemplating impermanence in the eye … [all as above down to:] … is capable of dwelling contemplating relinquishment in examination of phenomena …”

IV. LUST AND SO FORTH REPETITION SERIES2234Ee does not number this vagga. Both Ce and Be number it 4.

982 (1)2235Ce numbers the suttas in this vagga starting from 1 and ending at 170, Be numbers them in continuation with those in the entire nipāta. Since it did not include the positive version of the cowherd simile, Be begins with 502 and ends with 671. I use both schemes but begin the absolute count with 982.

221“Bhikkhus, for direct knowledge of lust, eleven things are to be developed. What eleven? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the liberation of the mind by loving-kindness, the liberation of the mind by compassion, the liberation of the mind by altruistic joy, the liberation of the mind by equanimity, the base of the infinity of space, the base of the infinity of consciousness, and the base of nothingness. For direct knowledge of lust, these eleven things are to be developed.”

983 (2)–991 (10)

222“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these eleven things are to be developed.” [361]

992 (11)–1151 (170)

223“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these eleven things are to be developed.”

224This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

The Book of the Elevens is finished.