On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One would set out wandering. Mahānāma the Sakyan heard about this, approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, I have heard: ‘A number of bhikkhus are making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One will set out wandering.’ Bhante, with all our various engagements, how should we dwell?”
“Good, good, Mahānāma! It is fitting for you clansmen to approach the Tathāgata and ask: ‘Bhante, with all our various engagements, how should we dwell?’
(1) “Mahānāma, a person with faith succeeds, not one without faith. (2) An energetic person succeeds, not one who is lazy.
(3) One with mindfulness established succeeds, not one who is muddle-minded. (4) One who is concentrated succeeds, not one who is unconcentrated. (5) One who is wise succeeds, not one who is unwise. Having established yourself in these five qualities, you should further develop six things.
(6) “Here, Mahānāma, you should recollect the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Tathāgata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Buddha.
(7) “Again, Mahānāma, you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ When a noble disciple recollects the Dhamma, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Dhamma. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises.
For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Dhamma.
(8) “Again, Mahānāma, you should recollect the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ When a noble disciple recollects the Saṅgha, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Saṅgha. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the Saṅgha.
(9) “Again, Mahānāma, you should recollect your own virtuous behavior as unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. When a noble disciple recollects his virtuous behavior, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on virtuous behavior. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of virtuous behavior.
(10) “Again, Mahānāma, you should recollect your own generosity thus: ‘It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ When a noble disciple recollects his generosity, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on generosity. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of generosity.
(11) “Again, Mahānāma, you should recollect the deities thus: ‘There are devas [ruled by] the four great kings, Tāvatiṃsa devas, Yāma devas, Tusita devas, devas who delight in creation, devas who control what is created by others, devas of Brahmā’s company, and devas still higher than these. There exists in me too such faith as those deities possessed because of which, when they passed away here, they were reborn there; there exists in me too such virtuous behavior ... such learning ... such generosity ... such wisdom as those deities possessed because of which, when they passed away here, they were reborn there.’ When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the deities. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure.
For one feeling pleasure, the mind becomes concentrated. This is called a noble disciple who dwells in balance amid an unbalanced population, who dwells unafflicted amid an afflicted population. As one who has entered the stream of the Dhamma, he develops recollection of the deities.”
[Opening as in 11:11, down to:]
“Having established yourself in these five qualities, Mahānāma, you should further develop six things.
(6) “Here, Mahānāma, you should recollect the Tathāgata thus: ‘The Blessed One is ... the Enlightened One, the Blessed One.’ When a noble disciple recollects the Tathāgata, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the Tathāgata. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. Mahānāma, you should develop this recollection of the Buddha while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children.
(7) “Again, Mahānāma you should recollect the Dhamma ... (8) ... the Saṅgha ... (9) ... your own virtuous behavior ... (10) ... your own generosity ... (11) ... the deities thus. When a noble disciple recollects the faith, virtuous behavior, learning, generosity, and wisdom in himself and in those deities, on that occasion his mind is not obsessed by lust, hatred, or delusion; on that occasion his mind is simply straight, based on the deities. A noble disciple whose mind is straight gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. Mahānāma, you should develop this recollection of the deities while walking, standing, sitting, and lying down. You should develop it while engaged in work and while living at home in a house full of children.”
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Now on that occasion the Blessed One wanted to enter upon the rains residence in Sāvatthī. Nandiya the Sakyan heard about this and it then occurred to him: “I will also enter upon the rains residence in Sāvatthī. There I will engage in business and from time to time get to see the Blessed One.”
Then the Blessed One entered upon the rains residence in Sāvatthī. Nandiya the Sakyan also entered upon the rains residence in Sāvatthī, where he engaged in business and from time to time got to see the Blessed One. Now on that occasion a number of bhikkhus were making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One would set out wandering. Nandiya the Sakyan heard about this, approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, I have heard: ‘A number of bhikkhus are making a robe for the Blessed One, thinking that with his robe completed, at the end of the three months [of the rains residence], the Blessed One will set out wandering.’ Bhante, with all our various engagements, how should we dwell?”
“Good, good, Nandiya! It is fitting for you clansmen to approach the Tathāgata and ask: ‘Bhante, with all our various engagements, how should we dwell?’
(1) “Nandiya, a person with faith succeeds, not one without faith. (2) A virtuous person succeeds, not an immoral one. (3) An energetic person succeeds, not one who is lazy. (4) One with mindfulness established succeeds, not one who is muddleminded. (5) One who is concentrated succeeds, not one who is unconcentrated. (6) One who is wise succeeds, not one who is unwise. Having established yourself in these six qualities, you should establish mindfulness internally concerning five things.
(7) “Here, Nandiya, you should recollect the Tathāgata thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ Thus you should establish mindfulness internally based on the Tathāgata.
(8) “Again, Nandiya, you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ Thus you should establish mindfulness internally based on the Dhamma.
(9) “Again, Nandiya, you should recollect good friends thus: ‘It is truly my good fortune and gain that I have good friends who take compassion on me, who desire my good, who exhort and instruct me.’ Thus you should establish mindfulness internally based on good friends.
(10) “Again, Nandiya, you should recollect your own generosity thus: ‘It is truly my good fortune and gain that in a population obsessed by the stain of miserliness, I dwell at home with a mind devoid of the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ Thus you should establish mindfulness internally based on generosity.
(11) “Again, Nandiya, you should recollect the deities thus: ‘Those deities that have been reborn in a mind-made body in companionship with the devas who transcend those subsisting on edible food do not see in themselves anything still to be done or [any need] to increase what has been done. Just as a permanently liberated bhikkhu does not see in himself anything still to be done or [any need] to increase what has been done, so it is with those deities that have been reborn in a mind-made body in companionship with the devas who transcend those subsisting on edible food.’ Thus you should establish mindfulness internally based on the deities.
“Nandiya, a noble disciple who possesses these eleven qualities abandons bad unwholesome qualities and does not take them up. Just as a pot turned upside down does not receive back the water that has been poured out, and just as a fire that has gotten out of control advances burning up a dry woodland and does not return to what it has burnt, so too, a noble disciple who possesses these eleven qualities abandons bad unwholesome qualities and does not take them up.”
Then the Venerable Subhūti together with the bhikkhu Saddha approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Subhūti:
“What is this bhikkhu’s name, Subhūti?”
“His name is Saddha, Bhante. He is the son of a male lay follower endowed with faith, and he has gone forth from the household life into homelessness 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 household life into homelessness out of faith, exhibits the manifestations of faith.”
“This is the time for it, Blessed One! This is the time for it, Fortunate One! The Blessed One should explain the manifestations of faith. Now I will find out whether or not this bhikkhu exhibits the manifestations of faith.”
“Then listen, Subhūti, and attend closely. I will speak.” “Yes, Bhante,” the Venerable Subhūti replied. The Blessed One said this:
(1) “Here, Subhūti, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is a manifestation of faith in one endowed with faith.
(2) “Again, a bhikkhu has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This, too, is a manifestation of faith in one endowed with faith.
(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 qualities that make him easy to correct; he is patient and receives instruction respectfully. This, too, is a manifestation of faith in one endowed with faith.
(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.
(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 for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This, too, is a manifestation of faith in one endowed with faith.
(8) “Again, a bhikkhu gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. This, too, is a manifestation of faith in one endowed with faith.
(9) “Again, a bhikkhu recollects his manifold past abodes ... [as in 6:2 §4] ... Thus he recollects his manifold past abodes with their aspects and details. This, too, is a manifestation of faith in one endowed with faith.
(10) “Again, with the divine eye, which is purified and surpasses the human, a bhikkhu sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate ... [as in 6:2 §5] ... and he understands how beings fare in accordance with their kamma. This, too, is a manifestation of faith in one endowed with faith.
(11) “Again, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. This, too, is a manifestation of faith in one endowed with faith.”
When this was said, the Venerable Subhūti said to the Blessed One: “Bhante, these manifestations of faith in one endowed with faith that the Blessed One has spoken of are seen in this bhikkhu, and he does exhibit them.
(1) “This bhikkhu, Bhante, is virtuous ... 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 ... in regard to the Dhamma and discipline.
(7) “He has aroused energy ... not casting off the duty of cultivating wholesome qualities.
(8) “He gains at will, without trouble or difficulty, the four jhānas ... in this very life.
(9) “He recollects his manifold past abodes ... 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.
(11) “With the destruction of the taints, this bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“Bhante, these manifestations of faith in one endowed with faith that the Blessed One has spoken of are seen in this bhikkhu, and he does exhibit them.”
“Good, good, Subhūti! In that case, Subhūti, you may dwell together with this bhikkhu Saddha, and when you want to see the Tathāgata, you may bring him along.”
“Bhikkhus, when the liberation of the mind by loving-kindness has been pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, eleven benefits are to be expected. What eleven?
(1) “One sleeps well; (2) one awakens happily; (3) one does not have bad dreams; (4) one is pleasing to human beings; (5) one is pleasing to spirits; (6) deities protect one; (7) fire, poison, and weapons do not injure one; (8) one’s mind quickly becomes concentrated; (9) one’s facial complexion is serene; (10) one dies unconfused; and (11) if one does not penetrate further, one fares on to the brahmā world.
“When, bhikkhus, the liberation of the mind by lovingkindness has been repeatedly pursued, developed, and cultivated, made a vehicle and basis, carried out, consolidated, and properly undertaken, these eleven benefits are to be expected.”
On one occasion the Venerable Ānanda was living at Beluvagāmaka near Vesālī. Now on that occasion the householder Dasama of Aṭṭhakanagara had arrived at Pāṭaliputta on a business matter. Then he approached a certain bhikkhu in the Cock’s Park and asked him: “Bhante, where is the Venerable Ānanda staying now? I want to see him.”
“He is staying at Beluvagāmaka near Vesālī, householder.” When the householder Dasama had completed his business at
Pāṭaliputta, he went to the Venerable Ānanda at Beluvagāmaka near Vesālī. He paid homage to the Venerable Ānanda, sat down to one side, and said to him:
“Bhante Ānanda, is there any one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells diligent, ardent, and resolute in it, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yetunattained unsurpassed security from bondage?”
“There is, householder.” “And what is it?”
(1) “Here, householder, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He considers this and understands it thus: ‘This first jhāna is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“This is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yet-unattained unsurpassed security from bondage.
(2) “Again, householder, with the subsiding of thought and examination a bhikkhu enters and dwells in the second jhāna ... (3) ... the third jhāna ... (4) ... the fourth jhāna. He considers this and understands it thus: ‘This fourth jhāna is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it he attains the as-yet-unattained unsurpassed security from bondage.
(5) “Again, householder, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He considers this and understands it thus: ‘This liberation of the mind by loving-kindness is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it he attains the as-yet-unattained unsurpassed security from bondage.
(6) “Again, householder, a bhikkhu dwells pervading one quarter with a mind imbued with compassion ... (7) ... with a mind imbued with altruistic joy ... (8) ... with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He considers this and understands it thus: ‘This liberation of the mind by equanimity is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it ... he attains the as-yet-unattained unsurpassed security from bondage.
(9) “Again, householder, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. He considers this and understands it thus: ‘This attainment of the base of the infinity of space is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it ... he attains the as-yet-unattained unsurpassed security from bondage.
(10) “Again, householder, by completely surmounting the base of the infinity of space, [perceiving] ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness ... (11) ... by completely surmounting the base of the infinity of consciousness, [perceiving] ‘there is nothing,’ he enters and dwells in the base of nothingness. He considers this and understands it thus: ‘This attainment of the base of nothingness is constructed and produced by volition. But whatever is constructed and produced by volition is impermanent, subject to cessation.’ If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbāna there without ever returning from that world.
“This, too, is one thing properly expounded by the Blessed One, the Arahant, the Perfectly Enlightened One who knows and sees, such that if a bhikkhu dwells in it diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the as-yet-unattained unsurpassed security from bondage.”
When this was said, the householder Dasama of Aṭṭhakanagara said to the Venerable Ānanda: “Bhante Ānanda, just as if a man seeking one entrance to a hidden treasure all at once found eleven entrances to that treasure, so too, while I was seeking one door to the deathless, I have all at once gotten to hear eleven doors to the deathless. Just as if a man had a house with eleven doors and when that house caught on fire, he could flee to safety through any of these eleven doors, so I can flee to safety through any of these eleven doors to the deathless. Bhante, these members of other sects seek a fee for their teachers, so why shouldn’t I make an offering to the Venerable Ānanda?”
Then the householder Dasama of Aṭṭhakanagara assembled the Saṅgha of bhikkhus from Pāṭaliputta and Vesālī, and with his own hands he served and satisfied them with various kinds of good food. He presented a pair of cloths to each bhikkhu and a set of three robes to the Venerable Ānanda. And he had a dwelling worth five hundred built for the Venerable Ānanda.
“Bhikkhus, possessing eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies’ eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8) he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra veneration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is incapable of keeping and rearing a herd of cattle.
“So too, bhikkhus, possessing eleven qualities, a bhikkhu is incapable of growth, progress, and fulfillment in this Dhamma and discipline. What eleven? Here, (1) a bhikkhu has no knowledge of form; (2) he is unskilled in characteristics; (3) he fails to pick out flies’ eggs; (4) he fails to dress wounds; (5) he fails to smoke out the sheds; (6) he does not know the watering place; (7) he does not know what it is to have drunk; (8) he does not know the road; (9) he is unskilled in pastures; (10) he milks dry; and (11) he shows no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.
(1) “And how has a bhikkhu no knowledge of form? Here, a bhikkhu does not understand as it really is: ‘All form of whatever kind is the four great elements and the form derived from the four great elements.’ It is in this way that a bhikkhu has no knowledge of form.
(2) “And how is a bhikkhu unskilled in characteristics? Here, a bhikkhu does not understand as it really is thus: ‘A fool is characterized by his actions; a wise person is characterized by his actions.’ It is in this way that a bhikkhu is unskilled in characteristics.
(3) “And how does a bhikkhu fail to pick out flies’ eggs? Here, a bhikkhu tolerates an arisen thought of sensual desire; he does not abandon it, dispel it, terminate it, and obliterate it. He tolerates an arisen thought of ill will ... an arisen thought of harming ... bad unwholesome states whenever they arise; he does not abandon them, dispel them, terminate them, and obliterate them. It is in this way that a bhikkhu fails to pick out flies’ eggs.
(4) “And how does a bhikkhu fail to dress wounds? Here, having seen a form with the eye, a bhikkhu grasps at its marks and features. Even though, when he leaves the eye faculty unguarded, bad unwholesome states of longing and dejection might invade him, he does not practice restraint over it; he does not guard the eye faculty; he does not undertake the restraint of the eye faculty. Having heard a sound with the ear ...... Having smelled an odor with the nose ... Having tasted a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, he grasps at its marks and features. Even though, when he leaves the mind faculty unguarded, bad unwholesome states of longing and dejection might invade him, he does not practice restraint over it; he does not guard the mind faculty; he does not undertake the restraint of the mind faculty. It is in this way that a bhikkhu fails to dress wounds.
(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 Tathāgata is being taught, a bhikkhu does not gain inspiration in the meaning, does not gain inspiration in the Dhamma, does not gain joy connected with the Dhamma. It is in this way that a bhikkhu does not know what it is to have drunk.
(8) “And how does a bhikkhu not know the road? Here, a bhikkhu does not understand the noble eightfold path as it really is. It is in this way that a bhikkhu does not know the road.
(9) “And how is a bhikkhu unskilled in pastures? Here, a bhikkhu does not understand the four establishments of mindfulness as they really are. It is in this way that a bhikkhu is unskilled in pastures.
(10) “And how does a bhikkhu milk dry? Here, when faithful householders invite a bhikkhu to take robes, almsfood, lodgings, and medicines and provisions for the sick, a bhikkhu accepts without moderation. It is in this way that a bhikkhu milks dry.
(11) “And how does a bhikkhu show no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha? Here, a bhikkhu does not maintain bodily, verbal, and mental acts of lovingkindness both openly and privately toward those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha. It is in this way that a bhikkhu shows no extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.
“Possessing these eleven qualities, a bhikkhu is incapable of growth, progress, and fulfillment in this Dhamma and discipline.
“Bhikkhus, possessing eleven factors, a cowherd is capable of keeping and rearing a herd of cattle. What eleven? Here, (1) a cowherd has knowledge of form; (2) he is skilled in characteristics; (3) he picks out flies’ eggs; (4) he dresses wounds; (5) he smokes out the sheds; (6) he knows the watering place; (7) he knows what it is to have drunk; (8) he knows the road; (9) he is skilled in pastures; (10) he does not milk dry; and (11) he shows extra veneration to those bulls who are fathers and leaders of the herd. Possessing these eleven factors, a cowherd is capable of keeping and rearing a herd of cattle.
“So too, bhikkhus, possessing eleven qualities, a bhikkhu is capable of growth, progress, and fulfillment in this Dhamma and discipline. What eleven? Here, (1) a bhikkhu has knowledge of form; (2) he is skilled in characteristics; (3) he picks out flies’ eggs; (4) he dresses wounds; (5) he smokes out the sheds; (6) he knows the watering place; (7) he knows what it is to have drunk; (8) he knows the road; (9) he is skilled in pastures; (10) he does not milk dry; and (11) he shows extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.
(1) “And how does a bhikkhu have knowledge of form? Here, a bhikkhu understands as it really is thus: ‘All form of whatever kind is the four great elements and the form derived from the four great elements.’ It is in this way that a bhikkhu has knowledge of form.
(2) “And how is a bhikkhu skilled in characteristics? Here, a bhikkhu understands as it really is thus: ‘A fool is characterized by his actions; a wise person is characterized by his actions.’ It is in this way that a bhikkhu is skilled in characteristics.
(3) “And how does a bhikkhu pick out flies’ eggs? Here, a bhikkhu does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will ... an arisen thought of harming ... bad unwholesome states whenever they arise; he abandons them, dispels them, terminates them, and obliterates them. It is in this way that a bhikkhu picks out flies’ eggs.
(4) “And how does a bhikkhu dress wounds? Here, having seen a form with the eye, a bhikkhu does not grasp at its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it; he guards the eye faculty; he undertakes the restraint of the eye faculty. Having heard a sound with the ear ... Having smelled an odor with the nose ... Having tasted a taste with the tongue ... Having felt a tactile object with the body ... Having cognized a mental phenomenon with the mind, he does not grasp at its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, 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 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 bhikkhu 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 Tathāgata is being taught, a bhikkhu gains inspiration in the meaning, gains inspiration in the Dhamma, gains joy connected with the Dhamma. It is in this way that a bhikkhu knows what it is to have drunk.
(8) “And how does a bhikkhu know the road? Here, a bhikkhu understands the noble eightfold path as it really is. It is in this way that a bhikkhu knows the road.
(9) “And how is a bhikkhu skilled in pastures? Here, a bhikkhu understands the four establishments of mindfulness as they really are. It is in this way that a bhikkhu is skilled in pastures.
(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. 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, the fathers and leaders of the Saṅgha? Here, a bhikkhu maintains bodily, verbal, and mental acts of loving-kindness both openly and privately toward those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha. It is in this way that a bhikkhu shows extra veneration to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Saṅgha.
“Possessing these eleven qualities, a bhikkhu is capable of growth, progress, and fulfillment in this Dhamma and discipline.”
Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Bhante, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth; (2) of water in relation to water; (3) of fire in relation to fire; (4) of air in relation to air; (5) of the base of the infinity of space in relation to the base of the infinity of space; (6) of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; (7) of the base of nothingness in relation to the base of nothingness; (8) of the base of neither-perception-nor-non-perception in relation to the base of neither-perceptionnor-non-perception; (9) of this world in relation to this world; (10) of the other world in relation to the other world; (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”
“He could, bhikkhus.”
“But how, Bhante, could he obtain such a state of concentration?”
“Here, bhikkhus, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, bhikkhus, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth; of water in relation to water; of fire in relation to fire; of air in relation to air; of the base of the infinity of space in relation to the base of the infinity of space; of the base of the infinity of consciousness in relation to the base of the infinity of consciousness; of the base of nothingness in relation to the base of nothingness; of the base of neither-perception-nor-non-perception in relation to the base of neither-perception-nor-non-perception; of this world in relation to this world; of the other world in relation to the other world; of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”
There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One
said this:
“Bhikkhus, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth ... (11) of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”
“Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will retain it in mind.”
“Then listen, bhikkhus, and attend closely. I will speak.” “Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth ... he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”
“But how, Bhante, could he obtain such a state of concentration?”
“Here, bhikkhus, a bhikkhu is percipient thus: ‘This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’ It is in this way, bhikkhus, that a bhikkhu could obtain such a state of concentration that he would not be percipient of earth in relation to earth ... ... he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient.”
Then a number of bhikkhus approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth ... (11) he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”
[What follows is identical to 11:18.]
There the Venerable Sāriputta addressed the bhikkhus: “Friends, could a bhikkhu obtain such a state of concentration that (1) he would not be percipient of earth in relation to earth ... (11) he would not be percipient of anything seen, heard, sensed, cognized, reached, sought after, and examined by the mind, but he would still be percipient?”
“We would come from far away, friend, to learn the meaning of this statement from the Venerable Sāriputta. It would be good if the Venerable Sāriputta would clear up the meaning of this statement. Having heard it from the Venerable Sāriputta, the bhikkhus will retain it in mind.”
“Well then, friends, listen and attend closely. I will speak.”
“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this:
[What follows is identical to 11:19.]