Anguttara Nikaya - Ekadasaka Nipata - Compilation

Anguttara Nikaya

3. Samannavaggo Ý The general section

22-29. ßBhikkhus, it is not possible for the cowherd endowed with eleven things to grow and prosper with his herd? What eleven?

Here, bhikkhus the cowherd does not know matter, is not clever in signs, does not pull out nits, does not dress the wounds, does not make fumes, does not know the ford, does not know the places to drink, does not know the paths, is not clever in finding pasture, is faulty not leaving a remainder and does not take special care of the leaders of the herd.

Bhikkhus, it is not possible for the cowherd endowed with these eleven things to attend to his herd and prosper in it.

In the same manner bhikkhus, it is not possible for the bhikkhu endowed with eleven things, to abide seeing impermanence in the eye, ... re ... unpleasantness in the eye, lack of a self in the eye, the destruction of the eye, the fading of the eye, the disenchantment of the eye, the cessation of the eye and giving up the eye.

30-69. Seeing impermanence in the ear, ... re ... in the nose, ... re ... in the tongue, ... re ... in the body, ... re ... in the mind.

70-117. ... re ... in forms, ... re ... in sounds, ... re ... in scents, ... re ... in tastes, ... re ... in touches, ... re ... in ideas.

118-165 ... re ... in eye consciousness, ... re ... in ear consciousness, ... re ... in nose conscousness, ... re ... in tongue consciousness, ... re ... in mind consciousness.

166-213 ... re ... in eye contact, ... re ... in ear contact, ... re ... in nose contact, ... re ... in tongue contact, ... re ... in body contact, ... re ... and in mind contact.

214-261 ... re ... in feelings born, of eye contact, ... re ... of ear contct, ... re ... of nose contact, ... re ... of tongue contact, ... re ... of body ccontact, ... re ... of mind contact.

262-309 ... re ... on account of perceived forms, ... re ... on account of perceived sounds, ... re ... on account of perceived scents, ... re ... on account of perceived tastes, ... re ... on account of perceived touches, ... re ... on sccount of perceived ideas.

310-357 ... re ... on account of intentions for forms, ... re ... on account of intentions for sounds, ... re ... on account of intentions for scents, ... re ... on account of intentions for tastes, ... re ... on account of intentions for touches, ... re ... on account of intentions for ideas.

358-405. ... on account of craving for forms, ... re ... on account of craving for sounds, ... re ... on account of craving for scents, ... re ... on account of craving for tastes, ... re ... on account of craving for touches, ... re ... on account of craving for ideas.

406-453. On acount of thoughts, for forms, ... re ... for sounds, ... re ... for scents, ... re ... for tastes, ... re ... for touches, ... re ... for thoughts.

454-501. To abide seeing impermanence, in discursive thoughts for forms, ... re ... in discursive thoughts for sounds, ... re ... in discursive thoughts for scents, ... re ... in discursive thoughts for tastes, ... re ... in discursive thoughts for touches, ... re ... in discursive thoughts for thoughts. To abide seeing unpleasantness ... re ... lack of a self ... re ... the destruction ... re ... the fading ... re ... the disenchantment ... re ... the cessation of the eye and ... re ... giving up.

4. Ragapeyyalam Ý Repeats for greed

502. Bhikkhus, knowing greed, you should develop eleven things. What eleven?

The first higher state of the mind, the scond higher state of the mind, the third higher state of the mind, the fourth higher state of the mind, the release of mind in loving kindness, the release of mind in compassion, the release of mind in intrinsic joy, the relese of mind in equanimity, the sphere of space, the sphere of consciousness and the sphere of nothingness. Bhikkhus, thoroughly knowing greed, these eleven things should be developed.

503.-511. Bhikkhud, thoroughly understanding greed, ... re ... for its diminution, ... re ... Dispelling, ... re ... Destruction, ... re ... fading, ... re ... disenchantment, ... re ... cessation, ... re ... benevolence, ... re ... and giving up thse eleven things should be developed.

512.-617. Bhikkhud, thoroughly understanding hatred, ... re ... Delusion, ... re ... anger, ... re ... the grudging nature, ... re ... spitefulness, ... re ... mercilessness, ... re ... selfishnes, miserliness, envious nature, ... re ... hypocrisy, ... re ... craftiness, ... re ... intoxication, ... re ... and negligence, for its diminution, ... re ... Dispelling, ... re ... Destruction, ... re ... fading, ... re ... disenchantment, ... re ... cessation, ... re ... benevolence, ... re ... and giving up these eleven things should be developed.

The Blessed One said thus and those bhikkhus delighted in the words of The Blessed One.

Anguttara Nikaya - Ekadasaka Nipata - Anussati Vaggo

Anguttara Nikaya
2. Anussativaggo Ý Section on recollection

1. Pathamamahanamasuttam Ý First to Mahanama

11. At one time The Blessed One was living with the Sakyas in Nigrodha's monastery in Kapilavatthu. At that time many bhikkhus were engaged in sewing The Blessed One's robe, The Blessed One was to leave on a tour at the end of the three months when the robe was ready.

Then the Sakya Mahanama approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

ßVenerable sir, we hear that, many bhikkhus are engaged in sewing The Blessed One's robe, and The Blessed One is to leave on a tour at the end of the three months when the robe was ready. Venerable sir, we abide in various abidings. Which is the most suitable abiding, in which we should abide?"

ßGood! Mahanama, sons of clansmen like you should approach the Thus Gone One to ask this Venerable sir, we abide in various abidings. Which is the most suitable abiding, in which we should abide? Mahanama, one with faith will be successful, not without faith One with aroused effort will be successful, not without aroused effort One with mindfulness established will be successful, not without. One concentrated will be successful, not without concentration. A wise one will be successful, not one without wisdom.

Established in these five things, you should further develop six things. You should recollect the Thus Gone One, worthy and rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, the incomparable tamer of those to be tamed. The Teacher of gods and men, enlightened and blessed. Mahanama, when the noble disciple recollects the Thus Gone One, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Thus Gone One. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama to this is said, the noble disciple abides coming to terms with the disharmonious world, abiding untroubled in the troubled world developing recollections of the Enlightened One.

Again, Mahanama you should recollect the Teaching -'Well proclaimed is the Teaching of The Blessed One, here and now, not a matter of time, leading inwards, to be realized by the wise by themselves.

Mahanama, when the noble disciple recollects the Teaching, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Teaching. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama to this is said, the noble disciple abides coming to terms with the disharmonious world, abiding untroubled in the troubled world developing recollections of the Teaching.

Again, Mahanama you should recollect the Community of bhikkhus-'The Community of bhikkhus of The Blessed One, have come to the right path, the straight path, the wise path and the path of mutual understanding, such as the four cuplets of eight Great beings. These are The Blessed One's disciples who are worthy of reverence, hospitality, gifts and honour with clasped hands The incomparable field of merit for the world.

Mahanama, when the noble disciple recollects the Community of bhikkhus, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Community of bhikkhus. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama to this is said, the noble disciple abides coming to terms with the disharmonious world, abiding untroubled in the troubled world developing recollections of the Community of bhikkhus.

Again, Mahanama you should recollect your own virtues, that are consistent not broken, spotted or blemished, free of slavery, not acquired and praised by the wise as leading to concentration. Mahanama, when the noble disciple recollects his virtues, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Teaching. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama to this is said, the noble disciple abides coming to terms with the disharmonious world, abiding untroubled in the troubled world developing recollections of his own virtues.

Again, Mahanama you should recollect your own benevolence: It is great gain for me, that in a world overwhelmed with stains of selfishness, I abide in a household free from stains of selfishness. I abide released in benevolence, with open hands ready to give to the needy and arranging to give gifts. Mahanama, when the noble disciple recollects his own benevolence, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Teaching. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama to this is said, the noble disciple abides coming to terms with the disharmonious world, abiding untroubled in the troubled world developing recollections of his own benevolence.

Again, Mahanama you should recollect the gods: There are gods, of the four guardian gods, of the group of thirty-three, of the Titan gods, of the happy ones, the gods of creation, attached to the creation of others, there are gods of the Brahama group and there are gods above them. With whatever faith, virtues, learnedness, benevolence and wisdom, those gods disappeared from here and were born there, that faith, virtues, learnedness, benevolence and wisdom is evident in me too. Mahanama, when the noble disciple recollects his own faith, virtues, learnedness, benevolence and wisdom and the faith, virtues, learnedness, benevolence and wisdom of those gods, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the gods. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama to this is said, the noble disciple abides coming to terms with the disharmonious world, abiding untroubled in the troubled world developing recollections of the gods.

2. Dutiyamamahanamasuttam Ý Second to Mahanama

12. At one time The Blessed One was living with the Sakyas in Nigrodha's monastery in Kapilavatthu. At that time the Sakya Mahanama had just got well after an illness. At that time many bhikkhus were engaged in sewing The Blessed One's robe, The Blessed One was to leave on a tour at the end of the three months when the robe was ready.

The Sakya Mahanama heard that, many bhikkhus are engaged in sewing The Blessed One's robe, and The Blessed One was to leave on a tour at the end of the three months when the robe was ready. So the Sakya Mahanana approached The Blessed One, worshipped, sat on a side and said: ßVenerable sir, we hear that many bhikkhus are engaged in sewing The Blessed One's robe and The Blessed One is to leave on a tour at the end of three months when the robe is ready. We abide in various abidings. Which is the most suitable abiding, in which we should abide?"

ßGood! Mahanama, sons of clansmen like you should approach the Thus Gone One to ask this Venerable sir, we abide in various abidings. Which is the most suitable abiding, in which we should abide? Mahanama, one with faith will be successful, not without faith One with aroused effort will be successful, not without aroused effort One with mindfulness established will be successful, not without. One concentrated will be successful, not without concentration. A wise one will be successful, not one without wisdom.

Established in these five things, you should further develop six things. You should recollect the Thus Gone One, worthy and rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, the incomparable tamer of those to be tamed. The Teacher of gods and men, enlightened and blessed. Mahanama, when the noble disciple recollects the Thus Gone One, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Thus Gone One. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama develop this reflection on the Enlightened One, even when walking, standing, sitting or lying or when doing some activity recollect it even when living in the household with wife and children.

Again, Mahanama you should recollect the Teaching -'Well proclaimed is the Teaching of The Blessed One, here and now, not a matter of time, leading inwards, to be realized by the wise by themselves.

Mahanama, when the noble disciple recollects the Teaching, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Teaching. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama develop this reflection on the Teaching, even when walking, standing, sitting or lying or when doing some activity recollect it even when living in the household with wife and children.

Again, Mahanama you should recollect the Community of bhikkhus-'The Community of bhikkhus of The Blessed One, have come to the right path, the straight path, the wise path and the path of mutual understanding, such as the four cuplets of eight Great beings. These are The Blessed One's disciples who are worthy of reverence, hospitality, gifts and honour with clasped hands The incomparable field of merit for the world.

Mahanama, when the noble disciple recollects the Community of bhikkhus, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Community of bhikkhus. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama develop this reflection on the Community of bhikkhus, even when walking, standing, sitting or lying or when doing some activity recollect it even when living in the household with wife and children.

Again, Mahanama you should recollect your own virtues, that are consistent not broken, spotted or blemished, free of slavery, not acquired and praised by the wise as leading to concentration. Mahanama, when the noble disciple recollects his virtues, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Teaching. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama develop this reflection on your own virtues even when walking, standing, sitting or lying or when doing some activity recollect it even when living in the household with wife and children.

Again, Mahanama you should recollect your own benevolence: It is great gain for me, that in a world overwhelmed with stains of selfishness, I abide in a household free from stains of selfishness. I abide released in benevolence, with open hands ready to give to the needy and arranging to give gifts. Mahanama, when the noble disciple recollects his own benevolence, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the Teaching. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama develop this reflection on your own benevolence, even when walking, standing, sitting or lying or when doing some activity recollect it even when living in the household with wife and children.

Again, Mahanama you should recollect the gods: There are gods, of the four guardian gods, of the group of thirty-three, of the Titan gods, of the happy ones, the gods of creation, attached to the creation of others, there are gods of the Brahama group and there are gods above them. With whatever faith, virtues, learnedness, benevolence and wisdom, those gods disappeared from here and were born there, that faith, virtues, learnedness, benevolence and wisdom is evident in me too. Mahanama, when the noble disciple recollects his own faith, virtues, learnedness, benevolence and wisdom and the faith, virtues, learnedness, benevolence and wisdom of those gods, at that time his mind is not overcome by greed, by anger and by delusion at such time his mind is straightforwardly placed in the gods. Mahanama, when the noble disciple's mind is straightforward he experiences the meaning, the Teaching and delight arisen on account of experiencing the Teaching. To one delighted arises joy. A joyful one has an appeased body. One with appeased body experiences pleasantness. The mind of one who is pleasant concentrates. Mahanama develop this reflection on the gods, even when walking, standing, sitting or lying or when doing some activity recollect it even when living in the household with wife and children.

3. Nandiyasuttam Ý The Sakya Nandiya

13. At one time The Blessed One was living with the Sakyas, abiding in Nigrodha's monastery in Kapilavatthu. The Blessed One had a desire to observe the rains in Savatthi.

The Sakya Nandiya heard that The Blessed One had a desire to observe the rains in Savatthi. Then it occured to the Sakya Nandiya: The Blessed One has a desire to observe the rains in Savatthi, what if I too observe the rains in Savatthi and attend to the work as well. Then I will get a chance to see The Blessed One from time to time.

The Blessed One oberved the rains in Savatthi and the Sakya Nandiya too observed the rains in Savatthi. He attended to the work there and also from time to time obtained a chance to see The Blessed One. At that time many bhikkhus were sewing The Blessed One's robe and The Blessed One was to leave on a tour at the end of the three months when the robe was ready. The Sakya Nandiya heard that, many bhikkhus are engaged in sewing The Blessed One's robe, and The Blessed One was to leave on a tour at the end of the three months when the robe was ready. So the Sakya Nandiya approached The Blessed One, worshipped, sat on a side and said: ßVenerable sir, we hear that many bhikkhus are engaged in sewing The Blessed One's robe and The Blessed One is to leave on a tour at the end of three months when the robe is ready. We abide in various abidings. Which is the most suitable abiding, in which we should abide?"

ßGood! Nandiya, sons of clansmen like you should approach the Thus Gone One to ask this Venerable sir, we abide in various abidings. Which is the most suitable abiding, in which we should abide? Nandiya, one with faith will be successful, not without faith One with aroused effort will be successful, not without aroused effort One with mindfulness established will be successful, not without. One concentrated will be successful, not without concentration. A wise one will be successful, not one without wisdom.

Established in these five things, you should further develop six things. You should recollect the Thus Gone One, worthy and rightfully enlightened, endowed with knowledge and conduct, well gone, knows the worlds, the incomparable tamer of those to be tamed. The Teacher of gods and men, enlightened and blessed. Nandiya, then you should internally establish the sign of the Thus Gone One in your mind ...

Again, Nandiya, you should recollect the Teaching -'Well proclaimed is the Teaching of The Blessed One, here and now, not a matter of time, leading inwards, to be realized by the wise by themselves. Nandiya, then you should internally establish the sign of the Teaching in your mind.

Again, Nandiya you should recollect the Community of bhikkhus-'The Community of bhikkhus of The Blessed One, have come to the right path, the straight path, the wise path and the path of mutual understanding, such as the four cuplets of eight Great beings. These are The Blessed One's disciples who are worthy of reverence, hospitality, gifts and honour with clasped hands The incomparable field of merit for the world. Nandiya, then you should internally establish the sign of the Community of bhikkhus in your mind.

Again, Nandiya you should recollect your spiritual friends. It is great gain for me that my spiritual friends advise and incite me out of compassion. Nandiya, then you should internally establish the sign of the spiritual friends in your mind.

Again, Nandiya you should recollect your own benevolence: It is great gain for me, that in a world overwhelmed with stains of selfishness, I abide in a household free from stains of selfishness. I abide released in benevolence, with open hands ready to give to the needy and arranging to give gifts. Nandiya, then you should internally establish the sign of your benevolence in your mind.

Again, Nandiya recollect the gods: Who have gone beyond those partaking material food and are born with a certain kind of mental beings. They do not see any duties to do, nor any accumulation of the doneöandiya, then you should internally establish the sign of the gods in your mind.

Nandiya, the noble disciple endowed with these eleven things certainly dispels demerit and does not seize. Nandiya, just as a pot turned upside down, certainly would throw out all the water, does not take in the vomited again. In a dried up field what is saved from the fire would indeed get burned, not the already burnt. In the same manner, Nandiya, the noble disciple endowed with these eleven things certainly dispels demerit and does not seize.

4. Subhåtisuttam Ý Venerable Subhuti

14. Then venerable Subhuti approached The Blessed One with bhikkhu Saddha, worshipped sat on a side and then The Blessed One said to venerable Subhuti: ßSubhuti, what is the name of this bhikkhu?"

ßVenerable sir, his name is Saddha, he is the son of the lay disciple Sudatta he has left home and become homeless out of faith"

ßSubhuti, the bhikkhu Saddha, son of the lay disciple Sudatta, has he faith in the endeavours?"

ßVenerable sir, this is the time! Well Gone One this is the time to teach the faith in the endeavours to the bhikkhu Saddha. Then I will know whether the bhikkhu Saddha has faith in the endeavours or not.

ßThen Subhuti, listen, and attend carefully I will tell.

Here, Subhuti, the bhikkhu is virtuous restrained in the higher code of rules, seeing fear in the slightest fault ... re ... Subhuti, the bhikkhu being virtuous restrained in the higher code of rules seeing fear in the slightest fault, is faith in the endeavours.

Again, Subhuti, the bhikkhu becomes learned, bears the learning and accumulates the Teaching which is good at the beginning, middle and end, full of meanings in words and letters, declaring the complete and pure holy life. That Teaching he repeats and experiences with the mind and penetratingly sees it Subhuti, the bhikkhu being learned ... re ... and penetratingly seeing it, is faith in the endeavours.

Again, Subhuti, the bhikkhu becomes a spiritual friend a good friend and associate. Subhuti, this too is faith in the endeavours.

Again, Subhuti, the bhikkhu is suave, with gentle and kind ways, patiently accepting advice. Subhuti, this too is faith in the endeavours.

Again, Subhuti, the bhikkhu becomes not lazy, clever in whatever work small or large that has to be done for the co-associates in the holy life, discriminating ways and means to do them and get them done. Subhuti, this too is faith in the endeavours.

Again, Subhuti, the bhikkhu is attached to the Teaching, delighted in deep matters of the Teaching and Discipline and talks with delight about them. Subhuti, this too is faith in the endeavours.

Again, Subhuti the bhikkhu abides with aroused effort to dispel demeritorious things and to accumulate meritorious things, firm about meritorious things, with the main aim in mind. Subhuti, this too is faith in the endeavours.

Again, Subhuti, the bhikkhu becomes a quick and easy gainer for nothing of the four higher states of the mind, the pleasant abidings in this very life. Subhuti, this too is faith in the endeavours.

Again, Subhuti, the bhikkhu recollects the manifold previous births, such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, a hundred thousand, innumerable forward world cycles of births, innumerable backward world cycles of births, innumerable forward and backward world cycles of births-'There I was of such name, clan, disposition, supports, experiencing such pleasant and unpleasant feelings and with such a life span. Disappearing from there was born there with such name ... re ... with such a life span. Disappearing from there is born here. Thus with all details the manifold previous births are recollected. Subhuti, this too is faith in the endeavours.

Again Subhuti with the purified heavenly eye, beyond human, sees beings disappearing and appearing in unexalted and exalted states, beautiful and ugly, in good and evil states. Sees beings born according to their actions -'These good beings endowed with bodily, verbal and mental misbehaviour, blaming noble ones, with wrong view and the wrong view of actions, after death are born in decrease, in a bad state, in loss in hell. As for these good beings endowed with bodily, verbal and mental good behaviour, not blaming noble ones, with right view and the right view of actions, after death are born in increase, in a good state, in gain in heaven. Thus with the heavenly eye purified beyond human sees beings born in unexalted and exalted states ... re ... born according to their actions.

Subhuti, this too is faith in the endeavours.

Again, Subhuti, the bhikkhu destroying desires and releasing the mind and released through wisdom, here and now by himself realizing abides. The bhikkhu destroying deisres, ... re ... by himself realizing abiding, Subhuti, this too is faith in the endeavours".

When this was said, venerable Subhuti said to The Blessed One: ßVenerable sir, this faith in the endeavours are evident in this bhikkhu. I see them in himthus.

ßVenerable sir, this bhikkhu is virtuous, restrained in the higher code of rules, abides seeing fear in the slightest fault.

Venerable sir, this bhikkhu is learned, bearing and accumulating the Teaching good at the beginning, middle and end, full of meaning even in the letters and declaring the complete and pure holy life. He bears it, recites it verbally and penetrates it to straighten the view.

Venerable sir, this bhikkhu is a spiritual friend, a companion with good friendship.

Venerable sir, this bhikkhu is suave and patiently accepts advice.

Venerable sir, this bhikkhu is not lazy, is clever in doing and getting done whatever small and large things that have to be done for the co-associates in the holy life.

Venerable sir, this bhikkhu is fond of the Teaching and talks delightedly about the deep matters in the Teaching and the Discipline.

Venerable sir, this bhikkhu abides with aroused effort ... re ... has not given up the main aim in meritorious things.

Venerable sir, this bhikkhu is a quick and easy gainer for nothing of the four higher states of the mind, the pleasant abidings in this very life.

Venerable sir, this bhikkhu recollects the manifold previous births, such as one birth, two births, ... re ... recollects the manifold previous births with all details.

Venerable sir, this bhikkhu with the purified heavenly eye beyond human ... re ... knows beings born according to their actions.

Venerable sir, this bhikkhu having destroyed desires, ... re ... by himself realizing abides.

Venerable sir, faith in the endeavours declared by The Blessed One are evident in this bhikkhu. This bhikkhu too sees them in himself"

ßExcellent! Subhuti, then you live with bhikkhu Saddha, and when you desire come and see the Thus Gone One with the bhikkhu Saddha.

5. Mettasuttam Ý Loving kindness

15. Bhikkhus, the release of mind in loving kindness, pursued, developed, made much, mastered, made a habit, made a foundation, experienced, increased and well undertaken, eleven benefits could be expected. What eleven?

Sleeps pleasantly, awakes pleasantly, does not see evil dreams, becomes loveable to humans and non-humans, the gods protect him; fire, poison or a weapon do not affect him; the mind concentrates quickly, his face becomes clear, he dies unconfused, if he does not realize further, is born in the world of Brahama. Bhikkhus, the release of mind in loving kindness, pursued, developed, made much, mastered, made a habit, made a foundation, experienced, increased and well undertaken, these eleven benefits could be expected.

6. Atthak anagarasuttam Ý The householder of Atthakanagara

16. At one time venerable ânanda was living in the small village of Beluwa in Vesali. At that time the householder Dasama of Atthakanagara had come to Pataliputta for some business.

The householder Dasama of Atthakanagara approached a certain bhikkhu residing in the Kukkuta monastery and said: ßVenerable sir, where does venerable ânanda abide at present? We like to see venerable ânanda.

ßHouseholder, venerable ânanda lives in the small village of Beluwa in Vesali.

The householder Dasama of Atthakanagara having finished his busisness in Pataliputta, approached venerable ânanda in the small village Beluwa. He worshipped venerable ânanda and sat on a side and said:

ßVenerable sir, ânanda, is there one thing well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached?"

ßHouseholder, there is that one thing well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

ßVenerable sir, ânanda, what is that one thing well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached?.

ßHere, householder, the bhikkhu secluded from sensual desires and demeritorious things, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first higher state of mind. He reflects, this first higher state of mind is compounded and thought out. He knows, whatever is compounded and thought out is impermanent, a ceasing thing. Established in that he destroys desires. If he does not destroy desires on account of following that same with interest, he destroys the five lower bonds binding to the sensual world and is born spontaneously and extinguishes there itself, not proceeding any further. Householder, this is the one thing, well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

Again, householder, the bhikkhu overcoming thoughts and discursive thoughts and the mind internally appeased and in one point and with joy and pleasantness born of concentration, abides in the second higher state of mind... re ... abides in the third higher state of mind, ... re ... abides in the fourth higher state of minf. He reflects, this fourth higher state of mind is compounded and thought out. Knows, whatever is compounded and thought out is impermanent, a ceasing thing. Established in that he destroys desires. If he does not destroy desires on account of following that same with interest, he destroys the five lower bonds binding to the sensual world and is born spontaneously and extinguishes there itself, not proceeding any further. Householder, this is the one thing, well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

Again, householder, the bhikkhu pervades one direction with thoughts of loving kindness, so too the second, third, fourth, above, below and across, in every respect, under all circumstances, entirely. He pervades the thought of loving kindness grown great and immeasurable without anger and without ill will. He reflects, this release of mind in loving kindness is compounded and thought out. Knows, whatever is compounded and thought out is impermanent, a ceasing thing. Established in that he destroys desires. If he does not destroy desires on account of following that same with interest, he destroys the five lower bonds binding to the sensual world and is born spontaneously and extinguishes there itself, not proceeding any further. Householder, this is the one thing, well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

Again, householder, the bhikkhu pervades one direction with thoughts of compassion, so too the second, third, fourth, above, below and across, in every respect, under all circumstances, entirely. He pervades the thought of compassion, ... re ... intrinsic joy, ... re ... equanimity grown great and immeasurable without anger and without ill will. He reflects, this release of mind in equanimity is compounded and thought out. He knows, whatever is compounded and thought out is impermanent, a ceasing thing. Established in that he destroys desires. If he does not destroy desires on account of following that same with interest, he destroys the five lower bonds binding to the sensual world and is born spontaneously and extinguishes there itself, not proceeding any further. Householder, this is the one thing, well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

Again householder, the bhikkhu overcoming all perceptions of matter and all perceptions of aversion not attending to various perceptions, with space is boundless abides in the sphere of space. He reflects, this sphere of space is compounded and thought out. He knows, whatever is compounded and thought out is impermanent, a ceasing thing. Established in that he destroys desires. If he does not destroy desires on account of following that same with interest, he destroys the five lower bonds binding to the sensual world and is born spontaneously and extinguishes there itself, not proceeding any further. Householder, this is the one thing, well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

Again householder, the bhikkhu overcoming all the sphere of space, with consciousness is boundless abides in the sphere of consciousness, ... re ... overcoming all the sphere of consciousness with there is nothing abides in the sphere of nothingness. He reflects, this sphere of nothingness is compounded and thought out. He knows, whatever is compounded and thought out is impermanent, a ceasing thing. Established in that he destroys desires. If he does not destroy desires on account of following that same with interest, he destroys the five lower bonds binding to the sensual world and is born spontaneously and extinguishes there itself, not proceeding any further. Householder, this is the one thing, well declared by The Blessed One who knows and sees, is worthy and rightfully enlightened, in which, if the bhikkhu abides diligent to dispel, the not released mind is released, the not destroyed desires get destroyed and the not yet reached end of unpleasantness is reached.

When this was said the householder Dasama of Atthakanagara said thus to venerable ânanda:

ßVenerable sir, ânanda, it is like a man searching for a single treasure obtained eleven treasures at one and the same time. I was looking for a single door to deathlessness was shown eleven doors to deathlessness. A man has a house with eleven doors to escape when the house is on fire. Likewise I can enter the deathless state through one of these doors and make myself safe. Ascetics of other sects give gifts to their Teachers. Why should not I make offerings to venerable ânanda!"

The householder Dasama of Atthakanagara assembled the Community of bhikkhus of Vesali and Pataliputta and with his own hands offered eatables and nourishing food and satisfied them. He gave each one a set of robes and offered venerable ânanda the set of three robes He caused five hundred dwellingsto be made for venerable ânanda.

7. Gopalakasuttam Ý The cowherd

17. "Bhikkhus, it is not possible for the cowherd endowed with eleven things to attend to his herd and prosper in it. What eleven?

Here, bhikkhus, the cowherd does not know matter, is not clever in signs, does not pull out nits, does not dress the wounds, does not make fumes, does not know the ford, does not know the places to drink, does not know the paths, is not clever in finding pasture, is faulty not leaving a remainder and does not take special care of the leaders of the herd.

Bhikkhus, it is not possible for the cowherd endowed with these eleven things to attend to his herd and prosper in it.

In the same manner bhikkhus it is not possible for the bhikkhu endowed with eleven things to grow and come to greatness in this discipline of the Teaching. What eleven?

Here, bhikkhus, the bhikkhu does not know matter, is not clever in signs, does not pull out nits, does not dress the wounds, does not make fumes, does not know the ford, does not know the drink, does not know the paths, is not clever in finding pasture, is faulty not leaving a remainder and does not honour and take special care of the elders of long standing, the forefathers of the Community.

Bhikkhus, how does the bhikkhu not know matter?

Here, bhikkhus, the bhikkhu does not know, as it really is, that all matter is, of the four primary elements of matter. Thus the bhikkhu does not know matter.

Bhikkhus, how is the bhikkhu not clever in signs?

Here, bhikkhus, the bhikkhu does not know, as it really is, the fool according to his actions and the wise one according to his actions. Thus the bhikkhu is not clever in signs.

Bhikkhus, how does the bhikkhu not pull out nits?

Here, bhikkhus, the bhikkhu endures, arisen sensual thoughts does not dispel, destroy, and make them not arise again. Endures arisen angry thoughts and hurting thoughts does not dispel, destroy, and make them not arise again Thus the bhikkhu does not pull out nits?

Bhikkhus, how does the bhikkhu not dress the wounds?

Here, bhikkhus, the bhikkhu seeing a form takes the sign and the detail. When abiding the faculty of the eye not under control demeritorious things concerning coveting and displeasure flow to his mind, he does not restrain the mind from them and control it Hearing a sound, ... re ... scenting a smell, ... re ... tasting with the tongue, ... re ... experiencing a touch with the body, ... re ... and cognizing an idea in the mind, takes the sign and the detail. When abiding the faculty of the mind not under control demeritorious things concerning coveting and displeasure flow to his mind, he does not restrain the mind from them and control it Thus the bhikkhu does not dress the wounds.

Bhikkhus, how does the bhikkhu not make fumes?

Here, bhikkhus, the bhikkhu does not explain to others the Teaching, as he had heard and learnt. Thus the Bhikkhu does not make fumes.

Bhikkhus, how does the bhikkhu not know the ford?

Here, bhikkhus, the bhikkhu does not question, from time to time and question again from the learned bhikkhus who know the headings, of the Teaching and the Discipline thus: 'Venerable sir, what is the meaning of this? So that those venerable ones disclose and make manifest to him the hidden meanings and dispel his various doubts.

Thus the bhikkhu does not know the ford.

Bhikkhus, how does the bhikkhu not know the drink?

Here, bhikkhus, the bhikkhu does not enjoy the meanings in the Teaching and the delight of experiencing the Teaching. Thus the bhikkhu does not know the drink.

Bhikkhus, how does the bhikkhu not know the path?

Here, bhikkhus, the bhikkhu does not know the Noble Eightfold Path as it really is. Thus the bhikkhu does not know the path.

Bhikkhus, how does the bhikkhu not know the pasture?

Here, bhikkhus, the bhikkhu does not know the four establishments of mindfulness as it really is. Thus the bhikkhu does not know the pasture.

Bhikkhus, how does the bhikkhu become faulty not leaving a remainder?

Here, bhikkhus, the bhikkhu accepts all robes, morsel food, dwellings and requisites when ill, offered by householders who have faith. There he does not know the measure to accept. Thus the bhikkhu beccomes faulty not leaving a remainder.

Bhikkhus, how does the bhikkhu not honour and take special care of the elders of long standing, the forefathers of the Community?

Here, bhikkhus, the bhikkhu does not honour and take special care of the elders of long standing, the forefathers of the Community who had gone forth long ago. He does not attend on them, with bodily thoughts of loving kindness, verbal thoughts of loving kindness and mental thoughts of loving kindness. Thus the bhikkhu does not honour and take sspecial care of the elders of long standing, the forefathers of the Community.

Bhikkhus it is not possible for the bhikkhu endowed with these eleven things to grow and come to greatness in this discipline of the Teaching.

Bhikkhus, it is possible for the cowherd endowed with eleven things to attend to his herd and prosper in it. What eleven?

Here, bhikkhus, the cowherd knows matter, is clever in signs, pulls out nits, dresses the wounds, makes fumes, knows the ford, knows the places to drink, knows the paths, is clever in finding pasture, leaves a remainder and takes special care of the leaders the forefatherss of the herd.

Bhikkhus, it is possible for the cowherd endowed with these eleven things to attend to his herd and prosper in it.

In the same manner bhikkhus it is possible for the bhikkhu endowed with eleven things to grow and come to greatness in this discipline of the Teaching. What eleven?

Here, bhikkhus, the bhikkhu knows matter, is clever in signs, pulls out nits, dresses the wounds, makes fumes, knows the ford, knows the drink, knows the paths, is clever in finding pasture, is faulty not leaving a remainder and honours and takes special care of the elders of long standing, the forefathers of the Community.

Bhikkhus, how does the bhikkhu know matter?

Here, bhikkhus, the bhikkhu knows, as it really is, that all matter is, of the four primary elements of matter. Thus the bhikkhu knows matter.

Bhikkhus, how is the bhikkhu clever in signs?

Here, bhikkhus, the bhikkhu knows, as it really is, the fool according to his actions and the wise one according to his actions. Thus the bhikkhu is clever in signs.

Bhikkhus, how does the bhikkhu pull out nits?

Here, bhikkhus, the bhikkhu does not endure, arisen sensual thoughts dispels, destroys, and makes them not arise again. Does not endure arisen angry thoughts and hurting thoughts dispels them, destroys, and makes them not arise again Thus the bhikkhu pulls out nits?

Bhikkhus, how does the bhikkhu dress the wounds?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. When abiding the faculty of the eye not under control demeritorious things concerning coveting and displeasure flow to his mind, he restrains the mind from them and controls it Hearing a sound, ... re ... scenting a smell, ... re ... tasting with the tongue, ... re ... experiencing a touch with the body, ... re ... and cognizing an idea in the mind, does not take the sign and the detail. When abiding the faculty of the mind not under control demeritorious things concerning coveting and displeasure flow to his mind, he restrains the mind from them and controls it Thus the bhikkhu dresses the wounds.

Bhikkhus, how does the bhikkhu make fumes?

Here, bhikkhus, the bhikkhu explains to others the Teaching, as he had heard and learnt. Thus the Bhikkhu makes fumes.

Bhikkhus, how does the bhikkhu know the ford?

Here, bhikkhus, the bhikkhu questions, from time to time and question again from the learned bhikkhus who know the headings, of the Teaching and the Discipline thus: 'Venerable sir, what is the meaning of this? So that those venerable ones disclose and make manifest to him the hidden meanings and dispel his various doubts.

Thus the bhikkhu knows the ford.

Bhikkhus, how does the bhikkhu know the drink?

Here, bhikkhus, the bhikkhu enjoys the meanings in the Teaching and the delight of experiencing the Teaching. Thus the bhikkhu knows the drink.

Bhikkhus, how does the bhikkhu know the path?

Here, bhikkhus, the bhikkhu knows the Noble Eightfold Path as it really is. Thus the bhikkhu knows the path.

Bhikkhus, how does the bhikkhu know the pasture?

Here, bhikkhus, the bhikkhu knows the four establishments of mindfulness as it really is. Thus the bhikkhu knows the pasture.

Bhikkhus, how does the bhikkhu become not faulty leaving a remainder?

Here, bhikkhus, the bhikkhu does not accept all robes, morsel food, dwellings and requisites when ill, offered by householders who have faith. There he knows the measure to accept. Thus the bhikkhu beccomes not faulty leaving a remainder.

Bhikkhus, how does the bhikkhu honour and take special care of the elders of long standing, the forefathers of the Community?

Here, bhikkhus, the bhikkhu honours and takes special care of the elders of long standing, the forefathers of the Community who had gone forth long ago. He attends on them, with bodily thoughts of loving kindness, verbal thoughts of loving kindness and mental thoughts of loving kindness. Thus the bhikkhu honours and takes sspecial care of the elders of long standing, the forefathers of the Community.

Bhikkhus it is possible for the bhikkhu endowed with these eleven things to grow and come to greatness in this discipline of the Teaching.

8. Pathamasamadhisuttam Ý First on concentration

18. Then many bhikkhus approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

ßVenerable sir, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive.?"

ßBhikkhus, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after by the mind. Yet is perceptive"

ßVenerable sir, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive?"

ßHere, bhikkhus, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Bhikkhus, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after with the mind Yet is perceptive.

9. Dutiyasamadhisuttam Ý Second on concentration

19. Then The Blessed One addressed the bhikkhus:

ßBhikkhus, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after with the mind Yet is perceptive.?"

ßVenerable sir, The Blessed One is our leader, The Blessed One is our refuge. It is suitable that the Blesed One himself explain its meaning, hearing it from The Blessed One the bhikkhus will hear it in mind. The bhikkhus, listen and attend crefully I will tell.

ßBhikkhus, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after by the mind. Yet is perceptive"

ßVenerable sir, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive?"

ßHere, bhikkhus, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Bhikkhus, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after with the mind Yet is perceptive.

10. Tatiyasamadhisuttam Ý Third on concentration

20. Then many bhikkhus approached venerable Sariputta exchanged friendly greetings and sat a side and said:

ßFriend, Sariputta, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive.?"

ßFriends, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after by the mind. Yet is perceptive"

ßFriend, Sariputta, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive?"

ßHere, friends, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Bhikkhus, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after with the mind Yet is perceptive.

10. Catutthasamadhisuttam Ý Fourth on concentration

21. Then venerable Sariputta addressed the bhikkhus:

ßBhikkhus, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after with the mind Yet is perceptive.?"

ßFriend, Sariputta, we came from a distance to know the meaning of these words to the presence of venerable Sariputta. It is suitable that venerable Sariputta himself explain its meaning, hearing it from venerable Sariputta the bhikkhus will hear it in mind. Then friends, listen and attend carefully I will tell.

Friends, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after by the mind. Yet is perceptive"

ßFriend, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive?"

ßHere, friends, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Friends, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought after with the mind Yet is perceptive.

Anguttara Nikaya - Ekadasaka Nipata - Nissaya Vaggo

Anguttara Nikaya
Ekadasakanipata Ý The collection of elevens
1. Nissayavaggo Ý The collection on supportedness

1. Kimatthiyasuttam Ý What use are clever virtues?

1. I heard thus. At one time The Blessed One was abiding in the monastery offered by Anathapiõóika in Jeta's grove in Savatthi. Venerable Ananda approached The Blessed One, worshipped, sat on a side and said:

ßVenerable sir, for what reason and benefits are clever virtues?"

ßAnanda, clever virtues are for the reason and benefit of non-remorse.

ßVenerable sir, for what reason and benefits is non-remorse?"

ßAnanda, non-remorse is for the reason and benefit of delight.

ßVenerable sir, for what reason and benefits is delight?"

ßAnanda, delight is for the reason and benefit of joy"

ßVenerable sir, for what reason and benefits is joy?"

ßAnanda, joy is for the reason and benefit of tranquillity.

ßVenerable sir, for what reason and benefits is tranquillity?"

ßAnanda, tranquillity is for the reason and benefit of pleasantness.

ßVenerable sir, for what reason and benefits is pleasantness?"

ßAnanda, pleasantness is for the reason and benefit of concentration.

ßVenerable sir, for what reason and benefits is concentration?"

ßAnanda, concentration is for the reason and benefit of the vision of things as they really are"

ßVenerable sir, for what reason and benefits is the vision of things as they really are?"

ßAnanda, the vision of things as they really are, is for the reason and benefit of turning away"

ßVenerable sir, for what reason and benefits is turning away?"

ßAnanda, turning away is for the reason and benefit of disenchantment"

ßVenerable sir, for what reason and benefits is disenchantment?"

ßAnanda, turning away is for the reason and benefit of knowledge and vision of release"

Thus Ananda, clever virtues are for the reason and benefit of non-remorse. Non-remorse is for the reason and benefit of delight. Delight is for the reason and benefit of joy. Joy is for the reason and benefit of tranquillity. Tranquillity is for the reason and benefit of pleasantness. Pleasantness is for the reason and benefit of concentration. Concentration is for the reason and benefit of knowledge and vision of seeing things as they really are. Knowledge and vision of seeing things as they really are, is for the reason and benefit of turning away Turning away is for the reason and benefit of disenchantment Disenchantment is for the reason and benefit of knowledge and vision of releae. Thus, Ananda, clever virtues lead to the highest.

2. Cetanakaranãyasuttam Ý Intending

2. ßBhikkhus, someone who has clever virtues, need not intend. `May non-remorse come to me. ` It is the general rule for non-remorse to arise to a virtuous person. Someone who has no remorse, need not intend. `May delight come to me. ` It is the general rule for delight to arise to one without remorse. Someone who is delighted, need not intend. `May joy come to me. ` It is the general rule for joy to arise to a delighted one. Someone who is joyful need not intend. `May my body be appeased' It is the general rule for the joyful to experience appeasement of the body. Someone with an appeased body need not intend. `May I feel pleasant. `It is the general rule for one with an appeased body to feel pleasant. A pleasant one, need not intend. `May my mind be concentrated. ` It is the general rule for the pleasant one to be concentrated. Bhikkhus, someone with a concentrated mind need not intend. `May I know and see it, as it really is. It is the general rule for the concentrated to know and see as it really is. Bhikkhus, someone who knows and sees, as it really is, need not intend. `May I turn away. ` It is the general rule for one who knows and sees to turn away. Bhikkhus, the one who has turned away need not intend. `May I be disenchanted' It is the general rule for one who has turned away to be disenchanted. Bhikkhus, the one who is disenchanted need not intend. `May I realize knowledge and vision of release. `It is the general rule for one disenchanted to realize the knowledge and vision of release.

Thus bhikkhus disenchantment is for knowledge and vision of release and its benefits. Turning away is for disenchantment and its beneifts. Knowledge and vision of seeing things as they really are, is for turning away and its benefits. Concentration is for knowledge and vision of seeing things as they really are, and their benefits. Pleasantness is for concentration and its benefits. Tranquillity is for pleasantness and its benefits. Joy is for tranquillity and its benefits. Delight is for joy and its benefits. Non-remorse is for delight and its benefits. Clever virtues are for non-remorse and its benefits. Thus bhikkhus, thoughts overflow from thoughts and get completed by thoughts, while they flow up and down.

3. Pañhama Ý upanisasuttam Ý First that rests on causes

3. Bhikkhus, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away is destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is destroyed. When there is no disenchantment, gone wrong in disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.

Bhikkhus, to the virtuous, when complete in virtues, there is no remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one who has turned away there is disenchantment. To one disenchanted there is knowledge and vision of release. Bhikkhus, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.

4. Dutiya Ý upanisasuttam Ý Second that rests on causes

4. Then venerable Sariputta addressed the bhikkhus:

ßFriends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing as they really are, is destroyed. When there is no knowledge and vision of seeing as they really are, gone wrong in knowledge and vision of seeing as they really are, the cause for turning away is destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is destroyed. When there is no disenchantment the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.

Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one who has turned away, there is disenchantmnt. to one disenchanted there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.

5. òatiya Ý upanisasuttam Ý Third resting on causes

5. Then venerable Ananda addressed the bhikkhus:

ßFriends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning awayis destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is distroyed. When there is no disenchantment gone wrong in disenchantment, the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.

Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one turned away there is disenchantment. To one disenchanted, there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.

6. Byasanasuttam Ruinous

6. Bhikkhus, it is possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates in the holy life to come to one or the other of these eleven ruinous situations. What eleven?

Not attain the not yet attained, degrade from the already attained, not get the purification in the training, or become conceited in the Teaching, or live the holy life with dislike, or become defiled on account of some fault, or fall from the training and come to lay life, or to be assailed by some serious illness, or his mind to be deranged or die deluded. Or after death be born in loss, in decrease, in hell.

Bhikkhus, it is not possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates in the holy life not to come to one or the other of these eleven ruinous situations. What eleven?

Not attain the not yet attained, degrade from the already attained, not get the purification in the training, or become conceited in the Teaching, or live the holy life with dislike, or become defiled on account of some fault, or fall from the training and come to lay life, or to be assailed by a serious illness, or his mind to be deranged or die deluded. Or after death be born in loss, in decrease, in hell.

7. Sa¤¤asuttm Ý Perceptions

7. Then venerable Ananda approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

ßVenerable sir, is there a concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet is perceptive.?"

ßAnanda, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and searched by the mind. Yet he is perceptive"

ßVenerable sir, what is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet he is perceptive?"

ßHere, Ananda, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Ananda, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and sought with the mind Yet he is perceptive.

Venerable Ananda delighted and agreeing with the words of The Blessed One got up from his seat, worshipped and circumambulated The Blessed One and approached venerable Sariputta, exchanged friendly greetings, sat on a side and said:

ßFriend, Sariputta, is there, that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and searched by the mind Yet he is perceptive?"

ßFriend, Sariputta, how is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, ... re ... Is not perceptive of whatever seen, heard, experienced, cognized, attained, and searched by the mind . Yet he is perceptive?"

ßHere, Ananda, the bhikkhu is perceptive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Ananda, in this manner, there is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, in water he has no perceptions of water, in fire he has no perceptions of fire, in air he has no perceptions of air, in the sphere of space, he has no perceptions of the sphere of space, in the sphere of consciousness, he has no perceptions of the sphere of consciousness, in the sphere of nothingness, he has no perceptions of the sphere of nothingness, in the sphere of neither perceptions nor non-perceptions, he has no perceptions of the sphere of neither perceptions nor non-perceptions. In this world, he has no perceptions of this world. In the other world, he has no perceptions of the other world. Is not perceptive of whatever seen, heard, experienced, cognized, attained, and searched by the mind Yet he is perceptive.

ßFriend, it is surprising and wonderful, how the Teacher and disciple come together and agree without a trace of disagreement in the meaning even in the letters and words, about the highest attainment. Friend, Sariputta, I asked this same question from The Blessed One just now and it was answered in this same manner with these words and phrases. Friend, it is surprising and wonderful, how the Teacher and disciple come together and agree without a trace of disagreement in the meaning even in the letters and words, about the highest attainment.

8. Manasikarasuttam Ý Attention

8. òhen venerable Ananda approached The Blessed One, worshipped, sat on a side and said:

ßVenerable sir, is there a concentration in which, the eye and forms do not attend reciprocally, the ear and sounds do not attend reciprocally, the nose and smells do not attend reciprocally, the tongue and tastes do not attend reciprocally, the body and touches do not attend reciprocally. The mind does not attend to earth, water, fire or air, as earth, water, fire and air. The mind does not attend to the sphere of space as the sphere of space, the sphere of consciousness, as the sphere of consciousness The sphere of nothingness as the sphere of nothingness and the sphere of neither perception nor non-perception, as the sphere of neither perception nor non-perception. The mind does not attend to this world as this world or attend to the other world, as the other world. The mind does not attend to whatever seen, heard, experienced, cognized and searched by the mind, as the seen, heard, experienced, cognized and searched by the mind. Yet the mind is attentive.

ßAnanda, there is that concentration to the bhikkhu, in which, the eye and forms do not attend reciprocally, the ear and sounds do not attend reciprocally, the nose and smells do not attend reciprocally, the tongue and tastes do not attend reciprocally, the body and touches do not attend reciprocally. The mind does not attend to earth, water, fire or air, as earth, water, fire and air. The mind does not attend to the sphere of space as the sphere of space, the sphere of consciousness, as the sphere of consciousness The sphere of nothingness as the sphere of nothingness and the sphere of neither perception nor non-perception, as the sphere of neither perception nor non-perception. The mind does not attend to this world as this world or attend to the other world, as the other world. The mind does not attend to whatever seen, heard, experienced, cognized and searched by the mind, as the seen, heard, experienced, cognized and searched by the mind. Yet the mind is attentive.

ßVenerable sir, how is that concentration to the bhikkhu in which the eye and forms do not attend reciprocally ... re ... Do not attend to whatever seen, heard, experinced, cognized and searched by the mind yet the mind is attentive?"

ßHere, Ananda, the bhikkhu is attentive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Thus there is that concentration to the bhikkhu in which the eye and forms do not attend reciprocally ... re ... Do not attend to whatever seen, heard, experinced, cognized and searched by the mind yet the mind is attentive.

9. Saddhasuttam Ý To venerable Saddha

9. At one time The Blessed One was living in a house of bricks in his native land. Then venerable Saddha approached The Blessed One, worshipped and sat on a side. The Blessed One said to him:

ßSaddha, concentrate like a thoroughbred horse not like an inferior horse. Saddha, when the mouth piece is given to the inferior horse, it keeps on thinking, fodder! fodder! Saddha, in the same manner, a certain inferior man gone to the forest, to the root of a tree, or to an empty house abides with a mind overcome by sensual greed. He does not know the escape from arisen sensual greed as it really is. He thinks only within sensual greed. He thinks, consumed by those thoughts, is wasted and is destroyed by those thoughts. He abides with a mind overwhelmed with anger ... re ... overwhelmed with sloth and torpor, ... re ... overwhelmed with restlessness and worry, ... re ... abides with a mind overcome with doubts, not knowing the escape from them. Entangled in his doubts, he thinks, is consumed, wasted and destroyed by them. He thinks leaning on earth, water, fire and air. He thinks leaning on the sphere of space, on the sphere of consciousness, on the sphere of nothingness and on the sphere of neither perception nor non-perception. He leans on this world and thinks, on the other world and thinks. Whatever seen, heard, experienced, cognized and sought with the mind, leaning on that too he thinks, he is consumed by those thoughts, is wasted and is destroyed by that. Saddha, these are the thoughts of an infrior man.

Saddha, what are the thoughts of a thoroughbred horse? When the mouth piece is given to the throughbred horse, it does not think fodder, fodder! What is the reason? Saddha, when the mouth piece is given to the throughbred horse it occurs to him: `What training would the horse trainer give me today? How will I respond to it today? Thus the throughbred when given the mouth piece does not think fodder, fodder. The thoroughbred horse reflects it as a debt, a tie, an ill treatment, as a piece of bad luck to be beaten in the same manner, the thoroughbred man gone to the forest, to the root of a tree, or to an empty house abides with a mind not overcome by sensual greed. He knows the escape from arisen sensual greed as it really is. He abides with a mind not overwhelmed with anger ... re ... not overwhelmed with sloth and torpor, ... re ... not overwhelmed with restlessness and worry, ... re ... abides with a mind not overcome with doubts, knowing the escape from doubts, as it really is. He does not think leaning on earth, water, fire and air. He does not think leaning on the sphere of space, on the sphere of consciousness, on the sphere of nothingness and on the sphere of neither perception nor non-perception. He does not lean on this world and the other world and think He does not think leaning on, whatever seen, heard, experienced, cognized and sought with the mind. Yet, he thinks. Saddha, when thoroughbred man concentrates in this manner, even Sakka together with the gods and Brahama and his retinue worship him from afar.

We worship you, noble thoroughbred man,

As we do not know, on what you concentrate".

Then venerable Saddha said to The Blessed One: .

ßVenerable sir, how does the thoroughbred man, not think leaning on earth, water, fire and air. Not think leaning on the sphere of space, on the sphere of consciousness, on the sphere of nothingness and on the sphere of neither perception nor non-perception. How does he not lean on this world and the other world and think? How does not think leaning on, whatever seen, heard, experienced, cognized and sought with the mind and yet think?. How does the thoroughbred man concentrate, that even Sakka together with the gods and Brahama and his retinue worship him from afar saying,

ßWe worship you, noble thoroughbred man,
As we do not know, on what you concentrate.û

ßHere, Saddha, to the thoroughbred man, in earth the perception of earth is dstroyed, in water the perception of water is destroyed, in fire the perception of fire is destroyed and in air the perception of air is destroyed. In the sphere of space the perception of the sphere of space is destroyed In the sphere of consciousness the perception of the sphere of consciousness is destroyed. In the sphere of nothingness the sphere of nothingness is destroyed. In the sphere of neither perception nor non-perception, the sphere of neither perception nor non perception is destroyed. The perception of this world and the the perception of the other world is destroyed. The perceptions of whatever seen, heard, experienced, cognized and sought with the mind are destroyed. Yet, he concentrates. Saddha, when the thoroughbred man concentrates in this manner, even Sakka together with the gods and Brahama and his retinue worship him from afar, saying,

ßWe worship you, noble thoroughbred man,
As we do not know, on what you concentrate.û

10. Moranivapasuttam Ý At Moranivapa, the wandering ascetics' monastery

10. At one time The Blessed One was living in the monastery of the wandering ascetics in Moranivapa and The Blessed One addresed the bhikkhus from there:

ßBhikkhus, the bhikkhu endowed with three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What three?

The mass of wisdom, the mass of virtues and the mass of concentration of a perfect one. Bhikkhus, the bhikkhu endowed with these three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men.

Bhikkhus, the bhikkhu further endowed with three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What three?

The miracles of psychic powers, the miracles of mind reading and character reading and the miracles of advising. Bhikkhus, the bhikkhu endowed with these three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men.

Bhikkhus, the bhikkhu further endowed with three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What three?

Right view, right knowldge and right release. Bhikkhus, the bhikkhu endowed with these three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men.

Bhikkhus, the bhikkhu further endowed with two things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What two?

Knowledge and conduct. Bhikkhus, the bhikkhu endowed with these two things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. Bhikkhus, even the Brahama Sanankumara has said this verse about them.

Of the born, the warriors are chief, to one who thinks about the clan
One endowed with knowledge and conduct is chief among gods and men.
Bhikkhus, this verse told by Brahama Sanankumara is good and meaningful and I too say it.
Of the born, the warriors are chief, to one who thinks about the clan,
One endowed with knowledge and conduct is chief among gods and men.

Anguttara Nikaya - Dasaka Nipata - Ragapeyyalam

Anguttara Nikaya

23. Ragapeyyalam Ý Repeats on greed

237. Bhikkhus, thoroughly knowing greed, ten things should be developed. What ten?

The perception of, loathing, death, loathing supports, ... re ... Disenchantment from all the world, the perception of impermanence, unpleasantness in impermanence, lack of a self in unpleasantness, the perception of dispelling, the perception of disenchantment, the perception of cessation, Bhikkhus, thoroughly knowing greed, these ten things should be developed.

238. Bhikkhus, thoroughly knowing greed, ten things should be developed. What ten?

The perception of, impermanence, lacking a self, loathing supports, disenchantment for all the world, the perception of the skeleton, the perception of worms, the perception of the corpse turned blue, the perception of the festering corpse, the perception of the corpse with holes, the perception of the bloated corpse. Bhikkhus, thoroughly knowing greed, these ten things should be developed.

239. Bhikkhus, thoroughly knowing greed ten things should be developed. What ten?

Right view, right thoughts, right words, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge and right release. Bhikkhus, thoroughly knowing greed these ten things should be developed.

240-266. ßBhikkhus, thoroughly knowing greed, ... re ... for its exhaustion ... re ... to dispel it, ... re ... for its destruction, ... re ... fading, ... re ... Disenchantment, ... re ... cessation, ... re ... for giving up, ... re ... these ten things should be developed.

267-746. ßBhikkhus, thoroughly knowing hatred, ... re ... Delusion, ... re ... anger, ... re ... bearing grudge, ... re ... concealing nature ... re ... spitefulness, ... re ... envy, ... re ... selfishness, ... re ... hypocrisy, ... re ... craftiness, ... re ... hardness, ... re ... impetuosity, ... re ... measuring, ... re ... conceit, ... re ... intoxication ... re ... and negligence ... re ... for its exhaustion ... re ... to dispel it, ... re ... for its destruction, ... re ... fading, ... re ... Disenchantment, ... re ... cessation, ... re ... for giving up, ... re ... these ten things should be developed.