AN11.The Book of Elevens-ver2

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This is Book Eleven of Anguttara Nikaya. This is modified version of Bhikkhu Bodhi.

Numerical Discourses (Anguttara Nikaya)

(Counting on Fingers section)

Note : 'c' of Pali word is pronounced as 'ch' as in 'China'

= The Book of the Elevens (Ekadasakanipata) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher , the Rightly and Perfectly Enlightened(Awakened) One

1 What Purpose? [2199] (Kimatthiya sans. Kim-arthya)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

(1) "Bhante, what is the purpose and benefit of beneficial(kusala) virtuous behavior? (Kusala Sila sans. Kushal Sheel) ".

(2) "Ananda, the purpose and benefit of beneficial(kusala) virtuous behavior is non-regret (Avippatisara sans. Avippatti-sarana i.e. non-calamity-going-to)."

(3) "And what, Bhante, is the purpose and benefit of non regret?" '

"The purpose and benefit of non-regret is joy (Pamojja)."

(4) "And what, Bhante, is the purpose and benefit of joy?" "The purpose and benefit of joy is bliss(Piti sans. Priti i.e. ) ."

(5) "And what, Bhante, is the purpose and benefit of bliss(piti)?" "The purpose and benefit of bliss(piti) is tranquility(passaddhi) ."

(6) "And what, Bhante, is the purpose and benefit of tranquility?"

"The purpose and benefit of tranquility(passaddhi) is happiness(sukha)."

(7) "And what, Bhante, is the purpose and benefit of happiness(sukha)?"

"The purpose and benefit of happiness(sukha) is samadhi(self absorption/trance)."

(8) "And what, Bhante, is the purpose and benefit of samadhi(self absorption/trance)?"

"The purpose and benefit of samadhi(self absorption/trance) is the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) ."

(9) "And what, Bhante, is the purpose and benefit of the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan)?"

"The purpose and benefit of the knowledge and vision of things as they really are is disenchantment(nibbida)."

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

"The purpose and benefit of disenchantment is dispassion(Viraga) ." [312]

(11) "And what, Bhante, is the purpose and benefit of dispassion?"

"The purpose and benefit of dispassion is the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) ."

"Thus, Ananda, (1)— (2) the purpose and benefit of beneficial(kusala) virtuous behavior is non-regret(Avippatti-sarana); (3) the purpose and benefit of non-regret is joy; (4) the purpose and benefit of joy is bliss(piti); (5) the purpose and benefit of bliss(piti) is tranquility(passaddhi); (6) the purpose and benefit of tranquility is happiness(sukha); (7) the purpose and benefit of happiness(sukha) is samadhi(self absorption/trance); (8) the purpose and benefit of samadhi(self absorption/trance) is the knowledge and vision of things as they really are; (9) the purpose and benefit of the knowledge and vision of things as they really are is disenchantment(nibbida); (10) the purpose and benefit of disenchantment is dispassion(viraga); and (10) the purpose and benefit of dispassion is the knowledge and vision of liberation. Thus, Ananda, beneficial(kusala) virtuous behavior progressively leads to the foremost."

2 Conscious Actions [2200] (Cetanakaraniya sans. Caitanya-karaniya)
(This sutta is applicable to Arahants)

(1)— (2) "Bhikkhus(Monks), for a virtuous person, one whose behavior is virtuous, no conscious action need be exerted: 'Let non-regret(Avippatti-sarana) arise in me'. It is natural that non-regret arises in one who is virtuous, one whose behavior is virtuous.

(3) "For one without regret no conscious action need be exerted: 'Let joy arise in me.' It is natural that joy arises in one without regret.

(4) "For one who is joyful no conscious action need be exerted: 'Let bliss(piti) arise in me.' It is natural that bliss(piti) arises in one who is joyful.

(5) "For one with a blissful mind no conscious action need be exerted: 'Let my body become tranquil.' It is natural that the body of one with a blissful mind is tranquil.

(6) "For one tranquil in body no conscious action need be exerted: 'Let me feel happiness'. It is natural that one tranquil in body feels happiness(sukha).

(7) "For one in happiness no conscious action need be exerted: 'Let my mind be self-absorbed(in-trance/samahita).' It is natural that the mind of one in happiness is self-absorbed(in-trance/samahita).

(8) "For one who is self-absorbed(in-trance/samahita) no conscious action need be exerted: 'Let me know and see things as they really are.' It is natural [313] that one who is self-absorbed(in-trance/samahita) knows and sees things as they really are.

(9) "For one who knows and sees things as they really are no conscious action need be exerted: 'Let me be disenchanted'. It is natu ral that one who knows and sees things as they really are is disenchanted.

(10) " For one who is disenchanted no conscious action need be exerted: 'Let me become dispassionate(viraga)'. It is natural that one who is disenchanted becomes dispassionate(viraga).

(11) " For one who is dispassionate no conscious action need be exerted: 'Let me realize the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan)'. It is natural that one who is dispassionate realizes the knowledge and vision of liberation.

"Thus, bhikkhus, (11)— (10) the knowledge and vision of lib eration is the purpose and benefit of dispassion(viraga); (9) dispassion is the purpose and benefit of disenchantment(nibbida); (8) disenchantment is the purpose and benefit of the knowledge and vision of things as they really are; (7) the knowledge and vision of things as they really are is the purpose and benefit of samadhi(self absorption/trance); (6) samadhi(self absorption/trance) is the purpose and benefit of happiness(sukha); (5) happiness(sukha) is the purpose and benefit of tranquility(passaddhi); (4) tranquility is the purpose and benefit of bliss(piti); (3) bliss(piti) is the purpose and benefit of joy; (2) joy is the purpose and benefit of non-regret; and (1) non regret is the purpose and benefit of virtuous behavior.

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

3 Proximate Cause (l) [2201] (Upanisa1)
"Bhikkhus(Monks), (1) for an immoral person, for one deficient in vir tuous behavior, (2) non-regret(Avippatti-sarana) lacks its proximate cause. When there is no non-regret, for one deficient in non-regret, (3) joy lacks its proximate cause. When there is no joy, for one defi cient in joy, (4) bliss(piti) lacks its proximate cause. When there is no bliss(piti), for one deficient in bliss(piti), (5) tranquility(passaddhi) lacks its proximate cause. When there is no tranquility, for one defi cient in tranquility(passaddhi), [314] (6) Bliss lacks its proximate cause. When there is no bliss, for one deficient in bliss, (7) right samadhi(self absorption/trance) lacks its proximate cause. When there is no right samadhi(self absorption/trance), for one deficient in right samadhi(self absorption/trance), (8) the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) lacks its proximate cause. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (9) disenchantment(nibbida) lacks its proximate cause. When there is no disenchantment, for one deficient in disenchantment, (10) dispassion(viraga) lacks its proximate cause. When there is no dispassion, for one deficient in dispassion(viraga), (11) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) lacks its proximate cause!

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

"Bhikkhus(Monks), (1) for a virtuous person, for one whose behavior is virtuous, (2) non-regret(Avippatti-sarana) possesses its proximate cause. When there is non-regret, for one possessing non-regret, (3) joy pos sesses its proximate cause. When there is joy, for one possessing jby, (4) bliss(piti) possesses its proximate cause. When there is bliss(piti), for one possessing bliss(piti), (5) tranquility(passaddhi) possesses its proximate cause. When there is tranquility, for one possessing tranquility(passaddhi), (6) happiness(sukha) possesses its proximate cause. When there is happiness(sukha), for one possessing happiness(sukha), (7) right con centration possesses its proximate cause. When there is right samadhi(self absorption/trance) for one possessing right samadhi(self absorption/trance), (8) the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (9) disenchantment(nibbida) pos sesses its proximate cause. When there is disenchantment, for one possessing disenchantment, (40) dispassion(viraga) possesses its proximate cause. When there is dispassion, for one possess ing dispassion, (11) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) possesses its proximate cause.

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

4 Proximate Cause (2) (Upanisa2)
There the Venerable Sariputta addressed the bhikkhus: [Identical with 11:3, but spoken by Sariputta.] [316]

5 Proximate Cause (3) (Upanisa3)
There the Venerable Ananda addressed the bhikkhus: [Identical with 11:3, but spoken by Ananda ] [317]

6 Disaster [2202] (Byasana)
"Bhikkhus(monks), when a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these eleven disasters. What eleven? (1) He does not achieve what he has not yet achieved. (2) He falls away from what he has achieved. (3) His good qualities are not polished. 2203 (4) He overestimates his good qualities, or (5) leads the brahmacariya(celibate holy life) dissatisfied, [318] or (6) commits a defiled offense, or (7) gives up the training and reverts to the lower life, (8) or contracts a severe illness, or (9) goes mad and becomes mentally deranged. (10) He dies confused. (11) With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. When a bhikkhu is one who insults and disparages his fellow monks, a reviler of the noble ones, it is impossible and inconceivable that he will not incur at least one of these eleven disasters."

7 Perception 2204 (Sanna sans. Sangya )
Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, could a bhikkhu obtain such a state of samadhi(self absorption/trance) that (1) he would not be perceptive of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the sphere(ayatana) of the infinity of space in relation to the sphere(ayatana) of the infinity of space; (6) of the sphere(ayatana) of the infinity of consciousness in relation to the sphere(ayatana) of the infinity of consciousness; (7) of the sphere(ayatana) of nothingness in relation to the base of nothingness; (8) of the sphere(ayatana) of neither-perception(sanna/sangya)-nor non-perception in relation to the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception; (9) of this world in relation to this world; (1.0) of the other world in relation to the other world; (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive?"

"He could, Ananda." [319]

"But how, Bhante, could he obtain such a state of samadhi(self absorption/trance)?"

"Here, Ananda, a bhikkhu is perceptive thus: 'This is peaceful, this is sublime, that is, the stilling of all activities the relinquishing of all acquisitions, the destruction of craving(tanha/trishna), dispassion(viraga), cessation, nibbana(nirvana)'. It is in this way, Ananda, that a bhikkhu could obtain such a state of samadhi(self absorption/trance) that he would not be perceptive of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the sphere(ayatana) of the infinity of space in relation to the sphere(ayatana) of the infinity of space; of the sphere(ayatana) of the infinity of consciousness in relation to the sphere(ayatana) of the infinity of consciousness; of the base of nothingness in relation to the sphere(ayatana) of nothingness; of the sphere(ayatana) of neither-percepfion-nor-non-perception in relation to the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world; of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive."

Then the Venerable Ananda, having delighted and rejoiced in the Lord(Buddha)'s statement, got up from his seat, paid homage to the Lord(Buddha), [320] circumambulated him keeping the right side toward him, and approached the Venerable Sariputta. 2205 He exchanged greetings with the Venerable Sariputta, and when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"Friend Sariputta, could a bhikkhu obtain such a state of con centration that he would not be perceptive of earth in relation to earth ... of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive?"

"He could, friend Ananda."

"But how, friend Sariputta, could he obtain such a state of samadhi(self absorption/trance)?"

"Here, friend .Ananda, a bhlkkhu is perceptive thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving(tanha/trishna), dispassion(viraga), cessation, nibbana(nirvana). ' It is in this way, friend Ananda, that a bhikkhu could obtain such a state of samadhi(self absorption/trance) that he would not be perceptive of earth in relation to earth . . . he would hot be perceptive of anything seen, heard, sensed, cognized, reached, sought after, examined by the mind, but he would still be perceptive."

"It's astounding and amazing, friend, that the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge in regard to the foremost state. 2206 Just now, friend, I approached the Lord(Buddha) [321] and asked him about this matter. The Lord(Buddha) answered me in exactly the same terms and phrases that the Venerable Sariputta used. It's astounding and amazing, friend, that the meaning and the phrasing of both teacher and disciple coincide and agree with each other and do not diverge in regard to the foremost state."

8 Attention (Manasikara)
Then the Venerable Ananda approached the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, could a bhikkhu obtain such a state of samadhi(self absorption/trance) that he would not attend to the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects; that (1) he would not attend to earth, 2207 (2) water, (3) fire, (4) or air; (5) he would not attend to the sphere(ayatana) of the infin ity of space, (6) the sphere(ayatana) of the infinity of consciousness, (7) the base of nothingness, (8) or the sphere(ayatana) of neither-perception(sanna/sangya)-nor non-percepiion; (9) he would not attend to this world; (10) he would not attend to the other world; (11) he would not attend to anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be attentive?"

"He could, Ananda." [322J

"But how, Bhante, could he obtain such a state of samadhi(self absorption/trance)?"

"Here, Ananda, a bhikkhu would attend thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving(tanha/trishna), dispassion(viraga), cessation, nibbana(nirvana).' It is in this way, Ananda, that a bhikkhu could obtain such a state of samadhi(self absorption/trance) that he would not attend to the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects; that he would not attend to earth, water, fire, or air; he would not attend to the sphere(ayatana) of the infinity of space, the base of the infinity of consciousness, the sphere(ayatana) of nothingness, or the base of neither-perception(sanna/sangya)-nor-non-perception; he would not attend to this world; he would not attend to the other world; he would not attend to anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be attentive."

9 Saddha (sans. Shraddha)
On one occasion the Lord(Buddha) was dwelling at Nadika [323] in the brick hall. Then the Venerable Saddha 2208 approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Meditate like a thoroughbred, Saddha, not like a wild colt.' And how does a wild colt meditate? When a wild colt is tied up near the feeding trough he meditates: 'Fodder, fodder!' For what reason? Because when a wild colt is tied up by the feed ing trough, he does not ask himself: 'Now what task will my trainer set for me today? What can I do to satisfy him?' Tied up by the feeding trough, he just meditates: 'Fodder, fodder!' So too, Saddha, a person who is like a wild colt, when gone to the forest, to the foot of a tree, or to an empty hut, dwells with a mind obsessed and oppressed by sensual lust(raag), and he does not understand as it really is the escape from arisen sensual lust(raag). Harboring sensual lust(raag) within, he meditates, cogitates, ponders, and ruminates. 2209 He dwells with a mind obsessed and oppressed by ill will . . .by dullness and drowsiness . . . by rest lessness and remorse — by doubt, and he does not understand as it really is the escape from arisen doubt. Harboring doubt within, he meditates, cogitates, [324] ponders, and ruminates.

"He meditates (1) in dependence on earth, (2) in dependence on water, (3) in dependence on fire, (4) in dependence on air, (5) in dependence on the sphere(ayatana) of the infinity of space, (6) in depen dence on the sphere(ayatana) of the infinity of consciousness, (7) in depen dence on the sphere(ayatana) of nothingness, (8) in dependence on the base of neither-perception(sanna/sangya)-nor-non-perception, (9) in dependence on this world, (10) in dependence on the other world, (11) in dependence on what is seen, heard, sensed, cognized, reached, sought after, and examined by the mind. Such is the meditation of a person Who is like a wild colt.

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

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

"When he meditates in such a way, the devas(angels/gods) along with Indra, Brahma, and Pajapati worship the excellent thorough bred person from afar, saying:

"'Homage to you, O thoroughbred person! Homage to you, O supreme person! We ourselves do not understand What you meditate in dependence on."' 2210

When this was said, the Venerable Saddha said to the Lord(Buddha)
 * "But how, Bhante, does an excellent thoroughbred person

meditate? If he does not meditate in dependence on earth ... in dependence on what is seen, heard, sensed, cognized, reached, sought after, and examined by the mind, and yet he meditates, just how does he meditate so that the devas(angels/gods). . . worship the excellent thoroughbred person from afar, saying:

"'Homage to you, O thoroughbred person! Homage to you, O supreme person! We ourselves do not understand What you meditate in dependence on'?"

"Here, Saddha, for an excellent thoroughbred person, the perception(sanna/sangya) of earth has disappeared in relation to earth, 2211 the perception(sanna/sangya) of water has disappeared in relation to water, the perception(sanna/sangya) of fire has disappeared in relation to fire, the perception(sanna/sangya) of air has disappeared in relation to air, the perception(sanna/sangya) of the sphere(ayatana) of the infinity of space has disappeared in relation to the sphere(ayatana) of the infinity of space, the perception(sanna/sangya) of the sphere(ayatana) of the infinity of consciousness has disappeared in relation to the base of the infinity of consciousness, [326] the perception(sanna/sangya) of the base of nothingness has disappeared in relation to the sphere(ayatana) of nothingness, the perception(sanna/sangya) of the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception has disappeared in relation to the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non-perception, the perception(sanna/sangya) of this world has disappeared in relation to this world, the perception(sanna/sangya) of the other world has disappeared in relation to the other world; perception(sanna/sangya) has disappeared in relation to whatever is seen, heard, sensed, cognized, reached, sought after, and exam ined by the mind.

"Meditating in such a way, Saddha, an excellent thorough bred person does not meditate in dependence on earth, in dependence on water, in dependence on fire, in dependence on air; in dependence on the sphere(ayatana) of the infinity of space, in dependence on the sphere(ayatana) of the infinity of consciousness, in dependence on the sphere(ayatana) of nothingness, in dependence on the base of neither-perception(sanna/sangya)-nor-non-perception, in dependence on this world, in dependence on the other world; in dependence on what is seen, heard, sensed, cognized, reached, sought after, or examined by the mind and yet he meditates. 2212 And as he meditates in such a way, the devas(angels/gods) along with Indra, Brahma, and Pajapati worship the excellent thoroughbred person from afar, saying:

"Homage to you, O thoroughbred person! Homage to you, O supreme person! We ourselves do not understand What you meditate in dependence on".

10 The Peacock Sanctuary [2213] (MoraNivapa)
On one occasion the Lord(Buddha) was dwelling at Rajagaha at the ascetics' park, the peacock sanctuary. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), possessing three qualities, a bhikkhu is best among devas(angels/gods) and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate brahmacariya(celibate holy life), and gained the ultimate goal. What three? (1) The aggregate of virtuous behavior of one beyond training, (2) the aggregate of samadhi(self absorption/trance) of one beyond training, and (3) the aggregate of panna(divine knowledge) of one beyond training. Possessing these three qualities, a bhikkhu [327] is best among devas(angels/gods) and humans: one who has . . . gained the ultimate goal.

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

"Bhikkhus(Monks), possessing another three qualities, a bhikkhu is best among devas(angels/gods) and humans: one who has . . . gained the ultimate goal. What three? (7) Right view, (8) right knowledge, and (9) right liberation. Possessing these three qualities, a bhikkhu is best among devas(angels/gods) and humans: one who has . . . gained the ultimate goal.

"Bhikkhus(Monks), possessing two qualities, a bhikkhu is best among devas(angels/gods) and humans: one who has . . . gained the ultimate con summation. What two? (10) True knowledge and (11) conduct. Possessing these two qualities, a bhikkhu is best among devas(angels/gods) and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate brahmacariya(celibate holy life), and gained the ultimate goal.

"Brahma Sanamkumara, too, spoke this verse:

"The khattiya is the best among people for those whose standard is the clan, but one accomplished in true knowledge and conduct is best among devas(angels/gods) and humans".

"This verse, bhikkhus, was well recited by Brahma Sanam kumara, not badly recited; it was well spoken, not badly spoken; [328] it is beneficial, not harmful, and I approved of it. I too say thus:

"'The khattiya is the best among people for those whose standard is the clan, but one accomplished in true knowledge and conduct is best among devas(angels/gods) and humans"

11 Mahanama (l) [2214]
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion a number of bhikkhus were making a robe for the Lord(Buddha), thinking that 'with his robe completed, at the end of the three months [of the rains residence], the Lord(Buddha) would set out wandering. Mahanama the Sakyan heard about this, approached, the Lord(Buddha), paid homage to him, sat down to one side, and said to him:

"Bhante, I have heard: 'A number of bhikkhus are making a robe for the Lord(Buddha), thinking that with his robe com pleted, at the end of the three months [of the rains residence]. the Lord(Buddha) will set out wandering'. Bhante, with all our various engagements, how should we dwell?" 2215 [329]

"Good, good, Mahanama! It is fitting for you clansmen to approach the Tathagata(Buddha) and ask: 'Bhante, with all our various engagements, how should we dwell?'

(1) "Mahanama, a person with faith succeeds, not one with out faith. (2) An energetic person succeeds, not one who is lazy. (3) One with mindfulness(meditation/sati) established succeeds, not one who is muddle-minded. (4) One who is self-absorbed(in-trance/samahita) succeeds, not one who is unconcentrated(asamahita). (5) One who is wise succeeds, not one who is unwise. Having established yourself in these five qualities, you should further develop six things.

(6) "Here, Mahanama, you should recollect the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accom plished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha)', When a noble disciple recollects the Tathagata(Buddha), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the Tathagata(Buddha). A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy con nected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollec tion of the Buddha.

(7) "Again, Mahanama, you should recollect the Dhamma thus: 'The Dhamma is well expounded by the Lord(Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.' When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust(raag), [330] hatred, or delusion(moha); on that occasion his mind is simply straight, based on the Dhamma. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy con nected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollec tion of the Dhamma.

(8) "Again, Mahanama, you should recollect the Sangha thus: 'The Sangha of the Lord(Buddha)'s disciples is practicing the good way, practicing the straight way, practicing the true way, prac ticing the proper way; that is, the four pairs of persons, the eight types of individuals — this Sangha of the Lord(Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world'. When a noble disciple recollects the Sangha, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delu sion; on that occasion his mind is simply straight, based on the Sangha. A noble disciple whose mind is straight gains inspira tion in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollec tion of the Sangha.

(9) "Again, Mahanama, you should recollect your own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to samadhi(self absorption/trance). When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust(raag), hatred, or [331] delusion(moha); on that occasion his mind is simply straight, based on virtuous behavior. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspi ration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels pleasure. For one in happiness, the mind becomes concen trated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of virtuous behavior.

(10) “Again, Mahanama, you should recollect your own gen erosity thus: 'It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving(donation) and sharing'. When a noble disciple recol lects his generosity, on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on generosity. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbal anced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of generosity.

(11) “Again, Mahanama, you should recollect the devtas(angels) thus: “There are devas(angels/gods) [ruled by] the four great kings, Tavatimsa devas(angels/gods), Yama devas(angels/gods), Tusita devas(angels/gods), devas(angels/gods) who delight in cre ation, devas(angels/gods) who control what is created by others, devas(angels/gods) of Brahma's company, and devas(angels/gods) still higher than these. There exists in me too such faith as those devtas(angels) possessed because of which, when they passed away here, [332] they were reborn there; there exists in me too such virtuous behavior ... such learning. . . such generosity. . . such panna(divine knowledge) as those devtas(angels) possessed because of which, when they passed away here, they were reborn there.' When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and panna(divine knowledge) in himself and in those devtas(angels), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the devtas(angels). A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). This is called a noble disciple who dwells in balance amid an unbal anced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the devtas(angels)."

12 Mahanama (2)
[Opening as in 11:11, down to:] [333]

"Having established yourself in these five qualities, Mahanama, you should further develop six things.

(6) "Here, Mahanama, you should recollect the Tathagata(Buddha) thus: 'The Lord(Buddha) is . . . the Enlightened One, the Lord(Buddha)'. When a noble disciple recollects the Tathagata(Buddha), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the Tathagata(Buddha). A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy con nected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). Mahanama, you should develop this recollection of the Buddha while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children. [334]

(7) "Again, Mahanama you should recollect the Dhamma

(8) . . . the Sangha ... (9) your own virtuous behavior. . . (10)

. . . your own generosity. . . (11) the devtas(angels) thus. . . . When a

noble disciple recollects the faith, virtuous behavior, learning generosity, and panna(divine knowledge) in himself and in those devtas(angels), on that occasion his mind is not obsessed by lust(raag), hatred(dosa/dvesh), or delusion(moha); on that occasion his mind is simply straight, based on the dei ties. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, bliss(piti) arises. For one with a blissful mind, the body becomes tranquil. One tranquil in body feels happiness(sukha). For one in happiness, the mind becomes self-absorbed(in-trance/samahita). Mahanama, you should develop this recollection of the devtas(angels) while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children."

13 Nandiya
On one occasion the Lord(Buddha) was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion the Lord(Buddha) wanted to enter upon the rains residence in Savatthi. Nandiya the Sakyan heard about this and it then [335] occurred to him: "I will also enter upon the rains residence in Savatthi. 2216 There I will engage in business and from time to time get to see the Lord(Buddha)."

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

"Bhante, I have heard: 'A number of bhikkhus are making a robe for the Lord(Buddha), thinking that with his robe com pleted, at the end of the three months [of the rains residence], the Lord(Buddha) will set out wandering'. Bhante, with all our various engagements, how should we dwell?"

"Good, good, Nandiya! It is fitting for you clansmen to approach the Tathagata(Buddha) and ask: -'Bhante, with all our various engagements, how should we dwell?'

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

(7) "Here, Nandiya, you should recollect the Tathagata(Buddha) thus: [336] 'The Lord(Buddha) is an arahant, perfectly enlight ened, accomplished in true knowledge and conduct, fortu nate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha)'. Thus you should establish mindfulness(meditation/sati) inter nally based on the Tathagata(Buddha).

(8) "Again, Nandiya, you should recollect the Dhamma thus: 'The Dhamma is well expounded by the Lord(Buddha), directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise'. Thus you should establish mindfulness(meditation/sati) internally based on the Dhamma.

(9) "Again, Nandiya, you should recollect good friends thus: 'It is truly my good fortune and gain that I have good friends who take compassion on me, who desire my good, who exhort and instruct me'. Thus you should establish mindfulness(meditation/sati) inter nally based bn good friends.

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

(11) "Again, Nandiya, you should recollect the devtas(angels) thus: 'Those devtas(angels) that have been reborn in a mind-made body in companionship with the devas(angels/gods) who transcend those subsisting on edible food do not see in themselves anything still to be done or [any need] to increase what has been done. Just as a perma nently liberated bhikkhu does not see in himself anything still to be done or [any need] to increase what has been done, 2217 so it is with those devtas(angels) that have been reborn in a mind-made body in companionship with the devas(angels/gods) who transcend those subsisting on edible food'. 2218 [337] Thus you should establish mindfulness(meditation/sati) internally based on the devtas(angels).

"Nandiya, a noble disciple who possesses these eleven quali ties abandons bad harmful(akusala) qualities(Dhamma) and does not take them up. Just as a pot turned upside down does not receive back the water that has been poured out, and just as a fire that has gotten out of control 2219 advances burning up a dry woodland and does not return to what it has burnt, so too, a noble disciple who possesses these eleven qualities abandons bad harmful(akusala) qualities and does not take them up."

14 Subhuti
Then the Venerable Subhuti together with the bhikkhu Saddha approached the Lord(Buddha), paid homage to him, and sat down toone side. The Lord(Buddha) then said to the Venerable Subhuti:

"What is this bhikkhu's name, Subhuti?"

"His name is Saddha, Bhante. He is the son of a male lay fol lower endowed with faith, 2220 and he has gone forth from the household life into hermit life out of faith."

"I hope that this son of a male lay follower endowed with faith, the bhikkhu Saddha, who has gone forth from the house hold life into hermit life out of faith, exhibits the manifesta tions of faith." 2221

"This is the time for it. Lord(Buddha)! This is the time for it. Sugata(Lord Buddha)! The Lord(Buddha) should explain the manifesta tions of faith. Now I will find out whether or not this bhikkhu exhibits the manifestations of faith."

"Then listen, Subhuti, and attend closely. I will speak."

"Yes, Bhante," the Venerable Subhuti replied. The Lord(Buddha) said this: [338]

(1) "Here, Subhuti, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, see ing danger in minute faults. Having undertaken the training rules, he trains in them. This is a manifestation of faith in one endowed with faith.

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

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

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

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

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

(7) "Again, a bhikkhu has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). This, too, is a manifestation of faith in one endowed with faith.

(8) "Again, a bhikkhu gains at will, without trouble or dif ficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. This, too, is a manifestation of faith in one endowed with faith.

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

(10) "Again, with the divine eye, which is purified and sur passes the human, a bhikkhu sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortu nate and unfortunate . . . [as in 6:2 §5] . . . and he understands how beings fare in accordance with their kamma(karma/deeds). This, too, is a manifestation of faith in one endowed with faith.

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

When this was said, the Venerable Subhuti said to the Lord(Buddha)
 * "Bhante, these manifestations of faith in one endowed

with faith that the Lord(Buddha) has spoken of are seen in this bhikkhu, and he does exhibit them.

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

(2) "He has learned much . . . and penetrated well by view.

(3) "He has good friends, good companions, good comrades.

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

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

(6) "He loves the Dhamma(path) . . . in regard to the Dhamma and discipline.

(7) "He has aroused energy(exertion/viriya) . . . not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma).

(8) "He gains at will, without trouble or difficulty, the four jhanas . in this very life.

(9) "He recollects his manifold past abodes(of past rebirths) . . . with their aspects and details.

(10) "He sees beings passing away and being reborn . . .and he understands how beings fare in accordance with their kamma(karma/deeds).

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

"Bhante, these manifestations of faith in one endowed with faith that the Lord(Buddha) has spoken of are seen in this bhik khu, and he does exhibit them."

"Good, good, Subhuti! In that case, Subhuti, you may dwell together with this bhikkhu Saddha, and when you want to see the Tathagata(Buddha), you may bring him along." [342]

15 (5) Loving-Kindness [2222] (Metta)
"Bhikkhus(Monks), when the liberation of the mind by loving-kindness(metta) has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eleven benefits are to be expected. What eleven?

(1) "One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) devtas(angels) protect one; (7) fire, poison, and weapons do not injure one; (8) one's mind quickly becomes self-absorbed(in-trance/samadhi); (9) one's facial complexion is serene; (10) one dies unconfused; and (11) if one does not penetrate further, one fares on to the brahma world. 2223

"When, bhikkhus, the liberation of the mind by loving kindness has been repeatedly pursued, developed, and cul tivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eleven benefits are to be expected."

16 Atthakanagar [2224]
On one occasion the Venerable Ananda was living at Beluva gamaka near Vesali. Now on that occasion the householder Dasama of Atthakanagara 2225 had arrived at Pataliputta on a business matter. Then he approached a certain bhikkhu in the Cock's Park and asked him: "Bhante, where is the Venerable Ananda staying now? I want to see him."

"He is staying at Beluvagamaka near Vesali, householder."

When the householder Dasama had. completed his business at Pataliputta, he went to the Venerable Ananda at Beluvagamaka near Vesali. He paid homage to the Venerable Ananda, sat down to one side, [343] and said to him:

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

"There is, householder."

"And what is it?"

(1) "Here, householder, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness born of seclusion, accompanied by thought and exami nation. He considers this and understands it thus: 'This first jhana is constructed and produced by one's character(sankhara/sanskar) and (self)awareness. But whatever is constructed and produced by one's character(sankhara/sanskar) and (self)awareness is impermanent, subject to cessation.' If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust(raag) for the Dhamma, because of that delight in the Dhamma, 2226 then, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to attain final nibbana there without ever returning from that world.

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

(2) "Again, householder, with the subsiding of thought and examination a bhikkhu enters and dwells in the second jhana(trance state) . . . (3) . . the third jhana(trance state) . . . (4) . . . the fourth jhana(trance state). . . . He considers this and understands it thus: 'This fourth jhana(trance state) is constructed and produced by one's character/behavior(sankhara/sanskar) and (self)awareness. But whatever is constructed and produced by one's character/behavior(sankhara/sanskar) and (self)awareness is impermanent, subject to cessation.' If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust(raag) for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to attain final nibbana(nirvana) there with out ever returning from that world.

"This, too, is one thing properly expounded by the Lord(Buddha), the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu(monk) dwells in it . . . he attains the as-yet-unattained unsurpassed security from bondage.

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

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

(6) "Again, householder, a bhikkhu dwells pervading one quarter with a mind imbued with compassion . . . (7) . . . with a mind imbued with altruistic joy . . . (8) . . . with a mind imbued with indifference(withdrawing within/upekkha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and every where, and to all as to himself, he dwells pervading the entire world with a mind imbued with indifference(withdrawing within/upekkha), vast, exalted, mea sureless, without enmity, without ill will. He considers this and understands it thus: 'This liberation of the mind by equanim ity is constructed and produced by one's character(sankhara/sanskar) and (self)awareness. But whatever is constructed and produced by one's character(sankhara/sanskar) and (self)awareness is impermanent, subject to cessation.' If he is firm-in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust(raag) for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to attain final nibbana there without ever returning from that world.

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

(9) "Again, householder, with the complete surmounting of perceptions(sanna/sangya) of forms, with the passing away of perceptions(sanna/sangya) of sensory impingement, with non-attention to perceptions(sanna/sangya) of diversity, [perceiving] 'space is infinite' a bhikkhu enters and dwells in the sphere(ayatana) of the infinity of space. He considers this and understands it thus: 'This attainment of the sphere(ayatana) of the infinity of space is constructed and produced by one's character(sankhara/sanskar) and (self)awareness. But whatever is constructed and produced by one's character(sankhara/sanskar) and (self)awareness is impermanent, sub ject to cessation.' If he is firm in this, he attains the destruction of the taints. But if he does not [346] attain the destruction of the taints because of that lust(raag) for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to attain final nibbana(nirvana) there without ever returning from that world.

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

(10) "Again, householder, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infi nite' he enters and dwells in the sphere(ayatana) of the infinity of con sciousness . . . (11) . . .by completely surmounting the sphere(ayatana) of the infinity of consciousness, [perceiving] 'there is nothing' he enters and dwells in the sphere(ayatana) of nothingness. He considers this and understands it thus: 'This attainment of the sphere(ayatana) of nothing ness is constructed and produced by one's character(sankhara/sanskar) and (self)awareness. But whatever is constructed and produced by one's character(sankhara/sanskar) and (self)awareness is impermanent, subject to cessation.' If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust(raag) for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, due to attain final nibb ana there without ever returning from that world.

"This, too, is one thing properly expounded by the Lord(Buddha), the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yet-unattained unsur passed security from bondage." 2227

When this was said, the householder Dasama of Atthakanagara said to the Venerable Ananda: "Bhante Ananda, just as if a man seeking one entrance to a hidden treasure all at once found eleven entrances to that treasure, so too, while I was seeking one door to the deathless(amata/amrit), I have all at once gotten to hear eleven doors to the deathless(amata/amrit). 2228 Just as if a man had a house with eleven doors [347] and when that house caught on fire, he could flee to safety through any of these eleven doors, so I can flee to safety through any of these eleven doors to the deathless(amata/amrit). Bhante, these members of other sects seek a fee for their teachers, so why shouldn't I make an offering to the Venerable Ananda?"

Then the householder Dasama of Atthakanagara assembled the Sangha of bhikkhus from Pataliputta and Vesali, and with his own hands he served and satisfied them with various kinds of good food. He presented a pair of cloths to each bhikkhu and a set of three robes to the Venerable Ananda. And he had a dwell ing worth five hundred 2229 built for the Venerable Ananda.

17 The Cowherd [2230] (Gopala)
"Bhikkhus(monks), possessing eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies' eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8)‘he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra ven eration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is incapable of keep ing and rearing a herd of cattle.

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

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

(2) "And how is a bhikkhu(monk) unskilled in characteristics? Here, a bhikkhu does not understand as it really is thus: 'A unwise is characterized by his actions; a wise person is characterized by his actions.' It is in this way that a bhikkhu is unskilled in characteristics.

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

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

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

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

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

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

(9) "And how is a bhikkhu(monk) unskilled in pastures? [350] Here, a bhikkhu does not understand the four establishments of mindfulness(meditation/sati) as they really are. It is in this way that a bhikkhu is unskilled in pastures. 2231

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

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

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

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

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

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

(2) "And how is a bhikkhu skilled in characteristics? Here, a bhikkhu understands as it really is thus: 'A unwise is characterized by his actions; a wise person is characterized by his actions'. It is in this way that a bhikkhu is skilled in characteristics.

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

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

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

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

(7) "And how does a bhikkhu know what it is to have drunk? Here, when the Dhamma and discipline proclaimed by the Tathagata(Buddha) is being taught, a bhikkhu gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. It is in this way that a bhikkhu knows what it is to have drunk.

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

(9) "And how is a bhikkhu skilled in pastures? Here, a bhik khu understands the four establishments of mindfulness(meditation/sati) as they really are. It is in this way that a bhikkhu is skilled in pastures.

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

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

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

18 Samadhi(Self Absorption/Trance) (1)
Then a number of bhikkhus(monks) approached the Lord(Buddha), paid homage' to him, sat down to one side, and said to him: 2232

"Bhahte, could a bhikkhu(monk) obtain such a state of samadhi(self absorption/trance) that (1) he would not be perceptive of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the sphere(ayatana) of the infinity of space in relation to the sphere(ayatana) of the infinity of space; (6) of the sphere(ayatana) of the infinity bf consciousness in relation to the sphere(ayatana) of the infinity of consciousness; (7) of fhe sphere(ayatana) of nothingness in relation to the base of nothingness; (8) of the sphere(ayatana) of neither-perception(sanna/sangya)-nor non-perception in relation to the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world; (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive?"

"He could, bhikkhus." [354]

"But how, Bhante, could he obtain such a state of samadhi(self absorption/trance)?"

"Here, bhikkhus, a bhikkhu is perceptive thus: "This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving(tanha/trishna), dispassion(viraga), cessation, nibbana(nirvana)'. It is in this way, bhikkhus, that a bhikkhu could obtain such a state of samadhi(self absorption/trance) that he would not be perceptive of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the sphere(ayatana) of the infinity of space in relation to. the base of the infinity of space; of the sphere(ayatana) of the infinity of consciousness in relation to the sphere(ayatana) of the infinity of consciousness; of the sphere(ayatana) of nothingness in relation to the sphere(ayatana) of nothingness; of the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non-perception in relation to the sphere(ayatana) of neither-perception(sanna/sangya)-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world; of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive."

19 Samadhi(Self Absorption/Trance) (2)
There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), could a bhikkhu obtain such a state of samadhi(self absorption/trance) that (1) he would not be perceptive of earth in relation to earth [355] . . . (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive?"

"Bhante, our teachings are rooted in the Lord(Buddha), guided by the Lord(Buddha), take recourse in the Lord(Buddha). It would be good if the Lord(Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind."

"Then listen, bhikkhus, and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), a bhikkhu could obtain such a state of samadhi(self absorption/trance) that he would not be perceptive of earth in relation to earth . . . he would not be perceptive of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive."

"But how, Bhante, could he obtain such a state of samadhi(self absorption/trance)?"

"Here, bhikkhus, a bhikkhu is perceptive thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving(tanha/trishna), dispassion(viraga), cessation, nibbana(nirvana)' It is in this way, bhikkhus, that a bhikkhu could obtain such a state of samadhi(self absorption/trance) that he would not be perceptive of earth in relation to earth [356] . . .he would not be perceptive of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive."

20 Samadhi(Self Absorption/Trance) (3)
Then a number of bhikkhus(monks) approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Sariputta:

"Friend Sariputta, could a bhikkhu obtain such a state of con centration that (1) he would not be perceptive of earth in relation to earth ... (11) he would not be perceptive of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive?"

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

21 Samadhi(Self Absorption/Trance) (4)
There the Venerable Sariputta addressed the bhikkhus:

"Friends, could a bhikkhu obtain such a state of samadhi(self absorption/trance) that (1) he would not be perceptive of earth in relation to earth ... (1 1) he would not be perceptive of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be perceptive?"

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

"Well then, friends, listen and attend closely. [358] I will speak."

"Yes, friend," those bhikkhus replied. The Venerable Sariputta said this:

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

22-29 Contemplation of Impermanence(Aniccha sans. Anitya)
"Bhikkhus(Monks), possessing eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies' eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8) he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra ven eration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is incapable of keep ing and rearing a herd of cattle.

"So too, bhikkhus, possessing eleven qualities, a bhikkhu is incapable of dwelling seeing(in meditation/anupassi) impermanence(aniccha/anitya) in the eye . . . incapable of dwelling seeing(in meditation/anupassi) suffering in the eye . . . incapable of dwelling seeing(in meditation/anupassi) non-self in the eye . . . incapable of dwelling seeing(in meditation/anupassi) destruction in the eye . . . incapable of dwelling seeing(in meditation/anupassi) vanishing in the eye . . . incapable of dwelling seeing(in meditation/anupassi) fading away in the eye . . . incapable of dwelling seeing(in meditation/anupassi) cessation in the eye . . . incapable of dwelling watching(in meditation/anupassi) relinquishment in the eye ..."

30 — 69
"... in the ear ... in the nose ... in the tongue ... in the body . . . in the mind ..."

70 117
"... in forms ... in sounds ... in odors ... in tastes ... in tactile objects ... in phenomena(dhamma)..."

118 -165
"...in eye-consciousness ... in ear-consciousness ... in nose-consciousness ... in tongue-consciousness ... in body consciousness ... in mind-consciousness ..."

166 213
". . . in eye-contact ... in ear-contact . . . in nose-contact ... in tongue-contact ... . in body-contact ... in mind-contact . . ."

214 — 261
"... in sensation(vedana) born of eye-contact . .-.'in sensation(vedana) born of ear contact ... in sensation(vedana) born of nose-contact ... in sensation(vedana) born of tongue-contact . . . in sensation(vedana) born of body-contact ... in sensation(vedana) born of mind-contact .. ."

262 309
"... in perception(sanna/sangya) of forms ... in perception(sanna/sangya) of sounds'. . . in per ception of odors ... in perception(sanna/sangya) of tastes ... in perception(sanna/sangya) of tactile objects [360] ... in perception(sanna/sangya) of phenomena(dhamma)..."

310 — 357
"... in awareness regarding forms ... in awareness regarding sounds . . . in awareness regarding odors . . . in awareness regarding tastes ... in awareness regarding tactile objects ... in awareness regarding phenomena(dhamma)..."

358 405
"... in craving(tanha/trishna) for forms ... in craving(tanha/trishna) for sounds ... in craving(tanha/trishna) for odors ... in craving(tanha/trishna) for tastes ... in craving(tanha/trishna) for tactile objects ... in craving(tanha/trishna) for phenomena(dhamma)..."

406 — 453
. . in thought about forms ... in thought about sounds ... in thought about odors ... in thought about tastes ... in thought about tactile objects ... in thought about phenomena(dhamma). . ."

454 — 501
"... in examination of forms ... in examination of sounds ... in examination of odors ... in examination of tastes ... in examina tion of tactile objects ... in examination of phenomena(dhamma)..."

502
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), eleven things are to be developed. What eleven? The first jhana(trance state), the second jhana(trance state), the third jhana(trance state), the fourth jhana(trance state), the liberation of the mind by loving-kindness(metta), the liberation of the mind by compassion, the liberation of the mind by altruistic joy, the liberation of the mind by indifference(withdrawing within/upekkha), the sphere(ayatana) of the infinity of space, the sphere(ayatana) of the infinity of consciousness, and the sphere(ayatana) of nothingness. For direct knowledge of lust(raag), these eleven things are to be developed."

503 — 511
"Bhikkhus(Monks), for full understanding of lust(raag) . . .for the utter destruc tion . . . for the abandoning . . . for the destruction . . . for the van ishing... for the fading away .. .for the cessation. . .for the giving up . . . for the relinquishment of lust(raag) . . . these eleven things are to be developed." [361]

512 671
"Bhikkhus(Monks), for direct knowledge(abhinna) . . . for full understanding . . .for the utter destruction . . . for the abandoning . . . for the destruc tion . . . for the vanishing . . . for the fading away . . . for the cessa tion . . . for the giving up . . . for the relinquishment of hatred . . . of delusion(moha) ... of anger ... of hostility ... of denigration ... of insolence . . . of envy . . . of miserliness ... of deceitfulness . . . of craftiness ... of obstinacy ... of vehemence ... of conceit ... of arrogance . . . of intoxication . . . of slothfulness . . . these eleven things are to be developed."

This is what the Lord(Buddha) said. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement.

The Book of the Elevens is finished.