AN11.1
Numbered Discourses 11.1
- Dependence
What’s the Goal?
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, what is the goal and benefit of skillful ethics?”
“Ānanda, having no regrets is the goal and benefit of skillful ethics.”
“But what is the goal and benefit of having no regrets?”
“Joy is the goal and benefit of having no regrets.”
“But what is the goal and benefit of joy?”
“Rapture …”
“But what is the goal and benefit of rapture?”
“Tranquility …”
“But what is the goal and benefit of tranquility?”
“Bliss …”
“But what is the goal and benefit of bliss?”
“Immersion …”
“But what is the goal and benefit of immersion?”
“Truly knowing and seeing …”
“But what is the goal and benefit of truly knowing and seeing?”
“Disillusionment …”
“But what is the goal and benefit of disillusionment?”
“Dispassion …”
“But what is the goal and benefit of dispassion?”
“Knowledge and vision of freedom is the goal and benefit of dispassion.
So, Ānanda, the goal and benefit of skillful ethics is not having regrets.
Joy is the goal and benefit of not having regrets.
Rapture is the goal and benefit of joy.
Tranquility is the goal and benefit of rapture.
Bliss is the goal and benefit of tranquility.
Immersion is the goal and benefit of bliss.
Truly knowing and seeing is the goal and benefit of immersion.
Disillusionment is the goal and benefit of truly knowing and seeing.
Dispassion is the goal and benefit of disillusionment.
And knowledge and vision of freedom is the goal and benefit of dispassion.
So, Ānanda, skillful ethics progressively lead up to the highest.”
AN11.2
Numbered Discourses 11.2
- Dependence
Making a Wish
“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish:
‘May I have no regrets!’
It’s only natural that an ethical person has no regrets.
When you have no regrets you need not make a wish:
‘May I feel joy!’
It’s only natural that joy springs up when you have no regrets.
When you feel joy you need not make a wish:
‘May I experience rapture!’
It’s only natural that rapture arises when you’re joyful.
When your mind is full of rapture you need not make a wish:
‘May my body become tranquil!’
It’s only natural that your body becomes tranquil when your mind is full of rapture.
When your body is tranquil you need not make a wish:
‘May I feel bliss!’
It’s only natural to feel bliss when your body is tranquil.
When you feel bliss you need not make a wish:
‘May my mind be immersed in samādhi!’
It’s only natural for the mind to become immersed in samādhi when you feel bliss.
When your mind is immersed in samādhi you need not make a wish:
‘May I truly know and see!’
It’s only natural to truly know and see when your mind is immersed in samādhi.
When you truly know and see you need not make a wish:
‘May I grow disillusioned!’
It’s only natural to grow disillusioned when you truly know and see.
When you’re disillusioned you need not make a wish:
‘May I become dispassionate!’
It’s only natural to grow dispassionate when you’re disillusioned.
When you’re dispassionate you need not make a wish:
‘May I realize the knowledge and vision of freedom!’
It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.
And so, mendicants, the knowledge and vision of freedom is the goal and benefit of dispassion. Dispassion is the goal and benefit of disillusionment. Disillusionment is the goal and benefit of truly knowing and seeing. Truly knowing and seeing is the goal and benefit of immersion. Immersion is the goal and benefit of bliss. Bliss is the goal and benefit of tranquility. Tranquility is the goal and benefit of rapture. Rapture is the goal and benefit of joy. Joy is the goal and benefit of not having regrets. Not having regrets is the goal and benefit of skillful ethics.
And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”
AN11.3
Numbered Discourses 11.3
- Dependence
Vital Conditions (1st)
“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
When there are regrets, one who has regrets has destroyed a vital condition for joy.
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
AN11.4
Numbered Discourses 11.4
- Dependence
Vital Conditions (2nd)
There Venerable Sāriputta addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Sāriputta said this:
“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets.
When there are regrets, one who has regrets has destroyed a vital condition for joy.
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
AN11.5
Numbered Discourses 11.5
- Dependence
Vital Conditions (3rd)
There Venerable Ānanda addressed the mendicants …
“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets.
When there are regrets, one who has regrets has destroyed a vital condition for joy.
When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility.
When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss.
When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion.
When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment.
When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion.
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
When there are regrets, one who has regrets has destroyed a vital condition for joy. …
When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility.
When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss.
When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion.
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment.
When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion.
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
AN11.6
Numbered Discourses 11.6
- Dependence
Disasters
“Mendicants, any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
What eleven?
They don’t achieve the unachieved.
What they have achieved falls away.
They don’t refine their good qualities.
They overestimate their good qualities.
Or they lead the spiritual life dissatisfied.
Or they commit a corrupt offense.
Or they resign the training and return to a lesser life.
Or they contract a severe illness.
Or they go mad or lose their mind.
They feel lost when they die.
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these eleven disasters.
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.
What eleven?
They don’t achieve the unachieved.
What they have achieved falls away.
They don’t refine their good qualities.
They overestimate their good qualities.
Or they lead the spiritual life dissatisfied.
Or they commit one of the corrupt offenses.
Or they resign the training and return to a lesser life.
Or they contract a severe illness.
Or they go mad or lose their mind.
They feel lost when they die.
And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.”
AN11.7
Numbered Discourses 11.7
- Dependence
Percipient
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“But how could this be, sir?”
“Ānanda, it’s when a mendicant perceives:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“It could be, Reverend Ānanda.”
“But how could this be?”
“Ānanda, it’s when a mendicant perceives:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“It’s incredible, it’s amazing!
How the meaning and the phrasing of the Teacher and the disciple fit together and agree without conflict when it comes to the chief matter!
Just now I went to the Buddha and asked him about this matter.
And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta.
It’s incredible, it’s amazing!
How the meaning and the phrasing of the Teacher and the disciple fit together and agree without conflict when it comes to the chief matter!”
AN11.8
Numbered Discourses 11.8
- Dependence
Focus
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t focus on earth in earth, water in water, fire in fire, or air in air. And they wouldn’t focus on the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t focus on this world in this world, or the other world in the other world. And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind.
Yet they would focus?”
“It could be, Ānanda.”
“But how could this be?”
“Ānanda, it’s when a mendicant focuses thus:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t focus on the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. …
And they wouldn’t focus on what is seen, heard, thought, known, attained, sought, or explored by the mind.
Yet they would focus.”
AN11.9
Numbered Discourses 11.9
- Dependence
With Sandha
At one time the Buddha was staying at Ñātika in the brick house.
Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Sandha, meditate like a thoroughbred,
not like a wild colt.
And how does a wild colt meditate?
A wild colt, tied up by the feeding trough, meditates: ‘Fodder, fodder!’
Why is that?
Because it doesn’t occur to the wild colt tied up by the feeding trough:
‘What task will the horse trainer have me do today? How should I respond?’
Tied up by the feeding trough they just meditate: ‘Fodder, fodder!’
In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
Harboring sensual desire within they meditate and concentrate and contemplate and ruminate.
Their heart is overcome by ill will …
dullness and drowsiness …
restlessness and remorse …
doubt …
Harboring doubt within they meditate and concentrate and contemplate and ruminate.
They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.
That’s how a wild colt meditates.
And how does a thoroughbred meditate?
A fine thoroughbred, tied up by the feeding trough, doesn’t meditate: ‘Fodder, fodder!’
Why is that?
Because it occurs to the fine thoroughbred tied up by the feeding trough:
‘What task will the horse trainer have me do today? How should I respond?’
Tied up by the feeding trough they don’t meditate: ‘Fodder, fodder!’
For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune.
In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen.
Their heart is not overcome by ill will …
dullness and drowsiness …
restlessness and remorse …
doubt …
They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.
Yet they do meditate.
When a fine thoroughbred meditates like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
‘Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don’t understand
the basis of your absorption.’”
When he said this, Venerable Sandha asked the Buddha,
“But sir, how does that fine thoroughbred meditate?”
“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished.
That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world.
They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind.
Yet they do meditate.
When a fine thoroughbred person meditates like this, the gods together with Indra, the Divinity, and the Progenitor worship them from afar:
‘Homage to you, O thoroughbred!
Homage to you, supreme among men!
We don’t understand
the basis of your absorption.’”
AN11.10
Numbered Discourses 11.10
- Dependence
At the Peacocks’ Feeding Ground
At one time the Buddha was staying near Rājagaha, at the monastery for the wanderers in the peacocks’ feeding ground.
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
What three?
The entire spectrum of an adept’s ethics, immersion, and wisdom.
A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A mendicant with another three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
What three?
A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.
A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A mendicant with another three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
What three?
Right view, right knowledge, and right freedom.
A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A mendicant who has two qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
What two?
Knowledge and conduct.
A mendicant with these two qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
The divinity Sanaṅkumāra also spoke this verse:
‘The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is first among gods and humans.’
Now, that verse spoken by the divinity Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it.
I also say:
‘The aristocrat is best among people
who take clan as the standard.
But one accomplished in knowledge and conduct
is first among gods and humans.’”
AN11.11
Numbered Discourses 11.11
- Recollection
With Mahānāma (1st)
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
At that time several mendicants were making a robe for the Buddha, thinking that
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Mahānāma the Sakyan heard about this.
He went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, I have heard that
several mendicants are making a robe for the Buddha, thinking that
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Now, we spend our life in various ways. Which of these should we practice?”
“Good, good, Mahānāma!
It’s appropriate that gentlemen such as you come to me and ask:
‘We spend our life in various ways. Which of these should we practice?’
The faithful succeed, not the faithless.
The energetic succeed, not the lazy.
The mindful succeed, not the unmindful.
Those with immersion succeed, not those without immersion.
The wise succeed, not the witless.
When you’re grounded on these five things, go on to develop six further things.
Firstly, you should recollect the Realized One:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving, based on the Realized One.
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Buddha.
Furthermore, you should recollect the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the teaching.
Furthermore, you should recollect the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Saṅgha.
Furthermore, you should recollect your own ethical conduct, which is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of their ethical conduct.
Furthermore, you should recollect your own generosity:
‘I’m so fortunate, so very fortunate.
Among people full of the stain of stinginess I live at home with heart rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. …
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of generosity.
Furthermore, you should recollect the deities:
‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.
When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving, based on the deities.
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the deities.”
AN11.12
Numbered Discourses 11.12
- Recollection
With Mahānāma (2nd)
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Now at that time Mahānāma the Sakyan had recently recovered from an illness.
At that time several mendicants were making a robe for the Buddha …
Mahānāma the Sakyan heard about this.
He went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, I have heard that
several mendicants are making a robe for the Buddha, thinking that
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Now, we spend our life in various ways. Which of these should we practice?”
“Good, good, Mahānāma!
It’s appropriate that gentlemen such as you come to me and ask:
‘We spend our life in various ways. Which of these should we practice?’
The faithful succeed, not the faithless.
The energetic succeed, not the lazy.
The mindful succeed, not the unmindful.
Those with immersion succeed, not those without immersion.
The wise succeed, not the witless.
When you’re grounded on these five things, go on to develop six further things.
Firstly, you should recollect the Realized One:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving, based on the Realized One.
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while working, and while at home with your children.
Furthermore, you should recollect the teaching …
the Saṅgha …
your own ethical conduct …
your own generosity …
the deities …
When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
At that time their mind is quite unswerving, based on the deities.
A noble disciple whose mind is unswerving finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.
You should develop this recollection of the deities while walking, standing, sitting, lying down, while working, and while at home with your children.”
AN11.13
Numbered Discourses 11.13
- Recollection
With Nandiya
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Now at that time the Buddha wanted to commence the rains residence at Sāvatthī.
Nandiya the Sakyan heard about this,
and thought,
“Why don’t I also commence the rains residence at Sāvatthī.
There I can focus on my work and from time to time get to see the Buddha.”
So the Buddha commenced the rains residence in Sāvatthī,
and so did Nandiya.
There he focused on his work and from time to time got to see the Buddha.
At that time several mendicants were making a robe for the Buddha, thinking that
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Nandiya the Sakyan heard about this.
He went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, I have heard that
several mendicants are making a robe for the Buddha, thinking that
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Now, we spend our life in various ways. Which of these should we practice?”
“Good, good, Nandiya!
It’s appropriate that gentlemen such as you come to me and ask:
‘We spend our life in various ways. Which of these should we practice?’
The faithful succeed, not the faithless.
The ethical succeed, not the unethical.
The energetic succeed, not the lazy.
The mindful succeed, not the unmindful.
Those with immersion succeed, not those without immersion.
The wise succeed, not the witless.
When you’re grounded on these six things, go on to establish mindfulness on five further things internally.
Firstly, you should recollect the Realized One:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
In this way you should establish mindfulness internally based on the Realized One.
Furthermore, you should recollect the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
In this way you should establish mindfulness internally based on the teaching.
Furthermore, you should recollect your good friends:
‘I’m fortunate, so very fortunate,
to have good friends who advise and instruct me out of kindness and sympathy.’
In this way you should establish mindfulness internally based on good friends.
Furthermore, you should recollect your own generosity:
‘I’m so fortunate, so very fortunate.
Among people full of the stain of stinginess I live at home with heart rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
In this way you should establish mindfulness internally based on generosity.
Furthermore, you should recollect the deities:
‘There are deities who, surpassing the company of deities that consume edible food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’
An irreversibly freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement.
In the same way, Nandiya, there are deities who, surpassing the company of deities that consume edible food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.
In this way you should establish mindfulness internally based on the deities.
A noble disciple who possesses these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in.
Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t turn back over what it has burned.
In the same way, a noble disciple who possesses these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.”
AN11.14
Numbered Discourses 11.14
- Recollection
With Subhūti
And then Venerable Subhūti together with the mendicant Saddha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“Subhūti, what is the name of this mendicant?”
“Sir, the name of this mendicant is Saddha. He is the son of the layman Sudatta, and has gone forth out of faith from the lay life to homelessness.”
“Well, I hope this mendicant Saddha exhibits the various evidences of faith.”
“Now is the time, Blessed One! Now is the time, Holy One!
Let the Buddha speak on the evidence of faith.
Now I will find out whether or not this mendicant Saddha exhibits the various evidences of faith.”
“Well then, Subhūti, listen and apply your mind well, I will speak.”
“Yes, sir,” Subhūti replied.
The Buddha said this:
“Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
When a mendicant is ethical, this is evidence of faith.
Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.
When a mendicant is learned, this is evidence of faith.
Furthermore, a mendicant has good friends, companions, and associates.
When a mendicant has good friends, this is evidence of faith.
Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
When a mendicant is easy to admonish, this is evidence of faith.
Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
When a mendicant is deft and tireless in a diverse spectrum of duties, this is evidence of faith.
Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
When a mendicant loves the teachings, this is evidence of faith.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
When a mendicant is energetic, this is evidence of faith.
Furthermore, a mendicant gets the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.
When a mendicant gets the four absorptions, this is evidence of faith.
Furthermore, a mendicant recollects many kinds of past lives.
That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
When a mendicant recollects many kinds of past lives, this is evidence of faith.
Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.
When a mendicant has clairvoyance that is purified and superhuman, this is evidence of faith.
Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements.
When a mendicant has ended the defilements, this is evidence of faith.”
When he said this, Venerable Subhūti said to the Buddha:
“Sir, the various evidences of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.
This mendicant is ethical …
This mendicant is learned …
This mendicant has good friends …
This mendicant is easy to admonish …
This mendicant is deft and tireless in a diverse spectrum of duties …
This mendicant loves the teachings …
This mendicant is energetic …
This mendicant gets the four absorptions …
This mendicant recollects their many kinds of past lives …
This mendicant has clairvoyance that is purified and surpasses the human …
This mendicant has ended the defilements …
The various evidences of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.”
“Good, good, Subhūti!
So, Subhūti, you should live together with this mendicant Saddha.
And when you want to see the Realized One, you should come together with him.”
AN11.15
Numbered Discourses 11.15
- Recollection
The Benefits of Love
“Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.
What eleven?
You sleep at ease. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a realm of divinity.
You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”
AN11.16
Numbered Discourses 11.16
- Recollection
The Wealthy Citizen
At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.
Now at that time the householder Dasama, a wealthy citizen, had arrived at Pāṭaliputta on some business.
He went to the Chicken Monastery, approached a certain mendicant, and said to him,
“Sir, where is Venerable Ānanda now staying?
For I want to see him.”
“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda:
“Honorable Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke?”
“There is, householder.”
“And what is that one thing?”
“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Then they reflect:
‘Even this first absorption is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Abiding in that they attain the ending of defilements.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.
Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …
third absorption …
fourth absorption.
Then they reflect:
‘Even this fourth absorption is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Abiding in that they attain the ending of defilements.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.
Furthermore, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Then they reflect:
‘Even this heart’s release by love is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Abiding in that they attain the ending of defilements.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
This too is one thing that has been rightly explained by the Blessed One …
Furthermore, a mendicant meditates spreading a heart full of compassion …
They meditate spreading a heart full of rejoicing …
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.
In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Then they reflect:
‘Even this heart’s release by equanimity is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Abiding in that they attain the ending of defilements.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
This too is one thing that has been rightly explained by the Blessed One …
Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Then they reflect:
‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Abiding in that they attain the ending of defilements.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
This too is one thing that has been rightly explained by the Blessed One …
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …
Then they reflect:
‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’
Abiding in that they attain the ending of defilements.
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.
This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they reach the supreme sanctuary from the yoke.”
When he said this, the householder Dasama said to Venerable Ānanda:
“Honorable Ānanda, suppose a person was looking for the entrance to a treasure trove. And all at once they’d come across eleven entrances!
In the same way, I was searching for the door to freedom from death. And all at once I found eleven doors to freedom from death for cultivation.
Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.
In the same way, I’m able to flee to safety through any one of these eleven doors to freedom from death.
Sir, those of other religions will seek a fee for the tutor.
Why shouldn’t I make an offering to Venerable Ānanda?”
Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with delicious fresh and cooked foods.
He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda.
And he had a dwelling worth five hundred built for Ānanda.
AN11.17
Numbered Discourses 11.17
- Recollection
The Cowherd
“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
What eleven?
It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and captains of the herd.
A cowherd with these eleven factors can’t maintain and expand a herd of cattle.
In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.
What eleven?
It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.
And how does a mendicant not know form?
It’s when a mendicant doesn’t truly understand that all form is the four principal states, or form derived from the four principal states.
That’s how a mendicant doesn’t know form.
And how is a mendicant not skilled in characteristics?
It’s when a mendicant doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
That’s how a mendicant isn’t skilled in characteristics.
And how does a mendicant not pick out flies’ eggs?
It’s when a mendicant tolerates a sensual, malicious, or cruel thought that has arisen. They don’t give it up, dispel it, eliminate it, and obliterate it.
They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, dispel them, eliminate them, and obliterate them.
That’s how a mendicant doesn’t pick out flies’ eggs.
And how does a mendicant not dress wounds?
When a mendicant sees a sight with their eyes, they get caught up in the features and details.
Since the faculty of sight is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint.
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know an idea with their mind, they get caught up in the features and details.
Since the faculty of the mind is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.
That’s how a mendicant doesn’t dress wounds.
And how does a mendicant not spread smoke?
It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it.
That’s how a mendicant doesn’t spread smoke.
And how does a mendicant not know the ford?
It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and ask them questions:
‘Why, sir, does it say this? What does that mean?’
Those venerables don’t reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
That’s how a mendicant doesn’t know the ford.
And how does a mendicant not know satisfaction?
It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no inspiration in the meaning and the teaching, and finds no joy connected with the teaching.
That’s how a mendicant doesn’t know satisfaction.
And how does a mendicant not know the trail?
It’s when a mendicant doesn’t truly understand the noble eightfold path.
That’s how a mendicant doesn’t know the trail.
And how is a mendicant not skilled in pastures?
It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation.
That’s how a mendicant is not skilled in pastures.
And how does a mendicant milk dry?
It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting.
That’s how a mendicant milks dry.
And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha?
It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.
A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.
A cowherd with eleven factors can maintain and expand a herd of cattle.
What eleven?
It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and captains of the herd.
A cowherd with these eleven factors can maintain and expand a herd of cattle.
In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training.
What eleven?
It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.
And how does a mendicant know form?
It’s when a mendicant truly understands that all form is the four principal states, or form derived from the four principal states.
That’s how a mendicant knows form.
And how is a mendicant skilled in characteristics?
It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
That’s how a mendicant is skilled in characteristics.
And how does a mendicant pick out flies’ eggs?
It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, dispels it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.
That’s how a mendicant picks out flies’ eggs.
And how does a mendicant dress wounds?
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know an idea with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
That’s how a mendicant dresses wounds.
And how does a mendicant spread smoke?
It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it.
That’s how a mendicant spreads smoke.
And how does a mendicant know the ford?
It’s when from time to time a mendicant goes up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and asks them questions:
‘Why, sir, does it say this? What does that mean?’
Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
That’s how a mendicant knows the ford.
And how does a mendicant know satisfaction?
It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds inspiration in the meaning and the teaching, and finds joy connected with the teaching.
That’s how a mendicant knows satisfaction.
And how does a mendicant know the trail?
It’s when a mendicant truly understands the noble eightfold path.
That’s how a mendicant knows the trail.
And how is a mendicant skilled in pastures?
It’s when a mendicant truly understands the four kinds of mindfulness meditation.
That’s how a mendicant is skilled in pastures.
And how does a mendicant not milk dry?
It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick.
And that mendicant knows moderation in accepting.
That’s how a mendicant doesn’t milk dry.
And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha?
It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.
A mendicant with these eleven qualities can achieve growth, improvement, or maturity in this teaching and training.”
AN11.18
Numbered Discourses 11.18
- Recollection
Immersion (1st)
And then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him:
“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“It could be, mendicants.”
“But how could this be?”
“It’s when a mendicant perceives:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
AN11.19
Numbered Discourses 11.19
- Recollection
Immersion (2nd)
There the Buddha addressed the mendicants,
“Mendicants!”
“Venerable sir,” they replied.
The Buddha said this:
“Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”
“Well then, mendicants, listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“A mendicant could gain such a state of immersion.”
“But how could this be?”
“It’s when a mendicant perceives:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
AN11.20
Numbered Discourses 11.20
- Recollection
Immersion (3rd)
And then several mendicants went up to Venerable Sāriputta, and exchanged greetings with him.
When the greetings and polite conversation were over, they sat down to one side and said to him:
“Could it be, reverend, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“It could be, reverends.”
“But how could this be?”
“It’s when a mendicant perceives:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
AN11.21
Numbered Discourses 11.21
- Recollection
Immersion (4th)
There Sāriputta addressed the mendicants:
“Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
May Venerable Sāriputta himself please clarify the meaning of this.
The mendicants will listen and remember it.”
“Then listen and apply your mind well, I will speak.”
“Yes, reverend,” they replied.
Sāriputta said this:
“A mendicant could gain such a state of immersion.”
“But how could this be?”
“It’s when a mendicant perceives:
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’
That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.”
AN11.22-29
Numbered Discourses 11.22–29
The First Fifty
Similarity
Untitled Discourses on the Eye
“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
What eleven?
It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and captains of the herd.
A cowherd with these eleven factors can’t maintain and expand a herd of cattle.
In the same way, a mendicant with eleven qualities can’t meditate observing impermanence in the eye …
… meditate observing suffering …… not-self …… ending …… vanishing …… fading away …… cessation …… letting go …”
AN11.30-69
Numbered Discourses 11.30–69
The First Fifty
Similarity
Untitled Discourses on the Ear, Etc.
…
“… ear …
nose …
tongue …
body …
mind …”
AN11.70-117
Numbered Discourses 11.70–117
The First Fifty
Similarity
Untitled Discourses on Sights, Etc.
…
“… sights …
sounds …
smells …
tastes …
touches …
ideas …”
AN11.118-165
Numbered Discourses 11.118–165
The First Fifty
Similarity
Untitled Discourses on Eye Consciousness, Etc.
…
“… eye consciousness …
ear consciousness …
nose consciousness …
tongue consciousness …
body consciousness …
mind consciousness. …”
AN11.166-213
Numbered Discourses 11.166–213
The First Fifty
Similarity
Untitled Discourses on Eye Contact, Etc.
…
“… eye contact …
ear contact …
nose contact …
tongue contact …
body contact …
mind contact. …”
AN11.214-261
Numbered Discourses 11.214–261
The First Fifty
Similarity
Untitled Discourses on Feeling Born of Eye Contact, Etc.
…
“… feeling born of eye contact …
feeling born of ear contact …
feeling born of nose contact …
feeling born of tongue contact …
feeling born of body contact …
feeling born of mind contact …”
AN11.262-309
Numbered Discourses 11.262–309
The First Fifty
Similarity
Untitled Discourses on Perception of Sights, Etc.
…
“… perception of sights …
perception of sounds …
perception of smells …
perception of tastes …
perception of touches …
perception of ideas. …”
AN11.310-357
Numbered Discourses 11.310–357
The First Fifty
Similarity
Untitled Discourses on Intention Regarding Sights, Etc.
…
“… intention regarding sights …
intention regarding sounds …
intention regarding smells …
intention regarding tastes …
intention regarding touches …
intention regarding ideas. …”
AN11.358-405
Numbered Discourses 11.358–405
The First Fifty
Similarity
Untitled Discourses on Craving For Sights, Etc.
…
“… craving for sights …
craving for sounds …
craving for smells …
craving for tastes …
craving for touches …
craving for ideas. …”
AN11.406-453
Numbered Discourses 11.406–453
The First Fifty
Similarity
Untitled Discourses on Thoughts About Sights, Etc.
…
“… thoughts about sights …
thoughts about sounds …
thoughts about smells …
thoughts about tastes …
thoughts about touches …
thoughts about ideas. …”
AN11.454-501
Numbered Discourses 11.454–501
The First Fifty
Similarity
Untitled Discourses on Considerations Regarding Sights, Etc.
…
“… considerations regarding sights …
considerations regarding sounds …
considerations regarding smells …
considerations regarding tastes …
considerations regarding touches …
meditate observing impermanence in considerations about ideas …
meditate observing suffering …
meditate observing not-self …
meditate observing ending …
meditate observing vanishing …
meditate observing fading away …
meditate observing cessation …
meditate observing letting go. …”
AN11.502-981
Numbered Discourses 11.502–981
The First Fifty
Similarity
Untitled Discourses on the Eye, Etc.
“Mendicants, a cowherd with eleven factors can maintain and expand a herd of cattle.
What eleven?
It’s when a cowherd knows form …
In the same way, a mendicant with eleven qualities can meditate observing impermanence in the eye …
meditate observing letting go. …”
AN11.982
Numbered Discourses 11.982
The First Fifty
Abbreviated Texts Beginning with Greed
Untitled Discourse on Greed
“For insight into greed, eleven things should be developed.
What eleven?
The first, second, third, and fourth absorptions; the heart’s releases by love, compassion, rejoicing, and equanimity; the dimensions of infinite space, infinite consciousness, and nothingness.
For insight into greed, these eleven things should be developed.”
AN11.983-991
Numbered Discourses 11.983–991
The First Fifty
Abbreviated Texts Beginning with Greed
Untitled Discourses on Greed
“For the complete understanding of greed …
complete ending …
giving up …
ending …
vanishing …
fading away …
cessation …
giving away …
letting go …
these eleven things should be developed.”
AN11.992-1151
Numbered Discourses 11.992–1151
The First Fifty
Abbreviated Texts Beginning with Greed
Untitled Discourses on Hate, Etc.
“Of hate …
delusion …
anger …
acrimony …
disdain …
contempt …
jealousy …
stinginess …
deceitfulness …
deviousness …
obstinacy …
aggression …
conceit …
arrogance …
vanity …
for insight into negligence …
complete understanding …
complete ending …
giving up …
ending …
vanishing …
fading away …
cessation …
giving away …
For the letting go of negligence, these eleven things should be developed.”
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said.
The Book of the Elevens is finished.
The Numbered Discourses are complete.