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

The Collection of the Numerical Discourses

The Book of the Elevens

1.

The Chapter on Dependence

1.

The Discourse on "For What Purpose"

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "What, Venerable Sir, is the purpose of wholesome virtuous behaviour, what is its benefit?" "Wholesome virtuous behaviour, Ānanda, has the purpose of non-regret and the benefit of non-regret."

"But Venerable Sir, what is the purpose and benefit of non-regret?" "Non-regret, Ānanda, has the purpose of gladness and the benefit of gladness."

"But Venerable Sir, what is the purpose and benefit of gladness?" "Gladness, Ānanda, has the purpose of rapture and the benefit of rapture."

"But Venerable Sir, what is the purpose and benefit of rapture?" "Rapture, Ānanda, has the purpose of tranquillity and the benefit of tranquillity."

"But Venerable Sir, what is the purpose and benefit of tranquillity?" "Tranquillity, Ānanda, has the purpose of happiness and the benefit of happiness."

"But Venerable Sir, what is the purpose and benefit of happiness?" "Happiness, Ānanda, has the purpose of concentration and the benefit of concentration."

"But Venerable Sir, what is the purpose and benefit of concentration?" "Concentration, Ānanda, has the purpose of knowledge and vision of things as they really are and the benefit of knowledge and vision of things as they really are."

"But Venerable Sir, what is the purpose and benefit of knowledge and vision of things as they really are?" "Knowledge and vision of things as they really are, Ānanda, has the purpose of revulsion and the benefit of revulsion."

"But Venerable Sir, what is the purpose and benefit of revulsion?" "Revulsion, Ānanda, has the purpose of dispassion and the benefit of dispassion."

"But Venerable Sir, what is the purpose and benefit of dispassion?" "Dispassion, Ānanda, has the purpose of knowledge and vision of liberation and the benefit of knowledge and vision of liberation.

"Thus, Ānanda, wholesome virtuous behaviour has the purpose of non-regret and the benefit of non-regret, non-regret has the purpose of gladness and the benefit of gladness, gladness has the purpose of rapture and the benefit of rapture, rapture has the purpose of tranquillity and the benefit of tranquillity, tranquillity has the purpose of happiness and the benefit of happiness, happiness has the purpose of concentration and the benefit of concentration, concentration has the purpose of knowledge and vision of things as they really are and the benefit of knowledge and vision of things as they really are, knowledge and vision of things as they really are has the purpose of revulsion and the benefit of revulsion, revulsion has the purpose of dispassion and the benefit of dispassion, dispassion has the purpose of knowledge and vision of liberation and the benefit of knowledge and vision of liberation. Thus, Ānanda, wholesome virtuous behaviour progressively leads to the highest." First.

2.

The Discourse on No Need for Volition

2. "Monks, for one who is virtuous, accomplished in virtuous behaviour, there is no need for the volition: 'Let non-regret arise in me.' This is the natural order, monks, that non-regret arises in one who is virtuous, accomplished in virtuous behaviour.

"For one without regret, monks, there is no need for the volition: 'Let gladness arise in me.' This is the natural order, monks, that gladness arises in one without regret.

"For one who is gladdened, monks, there is no need for the volition: 'Let rapture arise in me.' This is the natural order, monks, that rapture arises in one who is gladdened.

"For one with rapture, monks, there is no need for the volition: 'Let my body become tranquil.' This is the natural order, monks, that for one with rapture the body becomes tranquil.

"For one tranquil in body, monks, there is no need for the volition: 'Let me feel pleasure.' This is the natural order, monks, that one tranquil in body feels pleasure.

"For one who is happy, monks, there is no need for the volition: 'Let my mind become concentrated.' This is the natural order, monks, that for one who is happy the mind becomes concentrated.

"For one who is concentrated, monks, there is no need for the volition: 'Let me know and see things as they really are.' This is the natural order, monks, that one concentrated knows and sees things as they really are.

For one knowing and seeing things as they really are, monks, there is no need for the volition: 'Let me become disenchanted.' This is the natural order, monks, that one knowing and seeing things as they really are becomes disenchanted.

For one who is disenchanted, monks, there is no need for the volition: 'Let me become dispassionate.' This is the natural order, monks, that one who is disenchanted becomes dispassionate.

"For one who is dispassionate, monks, there is no need for the volition: 'Let me realize the knowledge and vision of liberation.' This is the natural order, monks, that one who is dispassionate realizes the knowledge and vision of liberation.

"Thus, monks, dispassion has the purpose of knowledge and vision of liberation and the benefit of knowledge and vision of liberation, revulsion has the purpose of dispassion and the benefit of dispassion, knowledge and vision of things as they really are has the purpose of revulsion and the benefit of revulsion, concentration has the purpose of knowledge and vision of things as they really are and the benefit of knowledge and vision of things as they really are, happiness has the purpose of concentration and the benefit of concentration, tranquillity has the purpose of happiness and the benefit of happiness, rapture has the purpose of tranquillity and the benefit of tranquillity, gladness has the purpose of rapture and the benefit of rapture, non-regret has the purpose of gladness and the benefit of gladness, wholesome virtuous behaviour has the purpose of non-regret and the benefit of non-regret. Thus, monks, states flow into states, states fulfill states for going from the near shore to the far shore." The second.

3.

First Discourse on the Proximate Cause

3. "Monks, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause. When regret is absent, for one who has failed in regret, gladness lacks its proximate cause. When gladness is absent, for one who has failed in gladness, rapture lacks its proximate cause. When rapture is absent, for one who has failed in rapture, tranquillity lacks its proximate cause. When tranquillity is absent, for one who has failed in tranquillity, happiness lacks its proximate cause. When happiness is absent, for one who has failed in happiness, right concentration lacks its proximate cause. When right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause. When the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion lacks its proximate cause. When revulsion is absent, for one who has failed in revulsion, dispassion lacks its proximate cause. When dispassion is absent, for one who has failed in dispassion, the knowledge and vision of liberation lacks its proximate cause.

"Just as, monks, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood... its heartwood... does not reach fulfilment. Even so, monks, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, gladness lacks its proximate cause...etc... the knowledge and vision of liberation.

"Monks, for one who is virtuous, who is accomplished in virtuous behaviour, regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause; when there is gladness, for one accomplished in gladness, rapture possesses its proximate cause; when there is rapture, for one accomplished in rapture, tranquillity possesses its proximate cause; when there is tranquillity, for one accomplished in tranquillity, happiness possesses its proximate cause; when there is happiness, for one accomplished in happiness, right concentration possesses its proximate cause; when there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; when there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, revulsion possesses its proximate cause; when there is revulsion, for one accomplished in revulsion, dispassion possesses its proximate cause; when there is dispassion, for one accomplished in dispassion, the knowledge and vision of liberation possesses its proximate cause.

Just as, monks, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood... its heartwood... its heartwood reaches fulfilment. Even so, monks, for one who is virtuous, who is accomplished in virtuous behaviour, non-regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, possesses its proximate cause...etc... knowledge and vision of liberation." Third.

4.

Second Discourse on the Proximate Cause

4. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, gladness lacks its proximate cause; when gladness is absent, for one who has failed in gladness, rapture lacks its proximate cause; when rapture is absent, for one who has failed in rapture, tranquillity lacks its proximate cause; when tranquillity is absent, for one who has failed in tranquillity, happiness lacks its proximate cause; when happiness is absent, for one who has failed in happiness, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion lacks its proximate cause; when revulsion is absent, for one who has failed in revulsion, dispassion lacks its proximate cause; when dispassion is absent, for one who has failed in dispassion, the knowledge and vision of liberation lacks its proximate cause.

Just as, friends, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood... its heartwood... does not reach fulfilment. Even so, friends, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, gladness lacks its proximate cause...etc... the knowledge and vision of liberation.

"Friends, for one who is virtuous, who is accomplished in virtuous behaviour, regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause; when there is gladness, for one accomplished in gladness, rapture possesses its proximate cause; when there is rapture, for one accomplished in rapture, tranquillity possesses its proximate cause; when there is tranquillity, for one accomplished in tranquillity, happiness possesses its proximate cause; when there is happiness, for one accomplished in happiness, right concentration possesses its proximate cause; when there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; when there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, revulsion possesses its proximate cause; when there is revulsion, for one accomplished in revulsion, dispassion possesses its proximate cause; when there is dispassion, for one accomplished in dispassion, the knowledge and vision of liberation possesses its proximate cause.

Just as, friends, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood... its heartwood... its heartwood reaches fulfilment. Even so, friends, for one who is virtuous, who is accomplished in virtuous behaviour, non-regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause...etc... knowledge and vision of liberation." Fourth.

5.

The Third Discourse on the Proximate Cause

5. There the Venerable Ānanda addressed the monks...etc... "Friends, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, gladness lacks its proximate cause; when gladness is absent, for one who has failed in gladness, rapture lacks its proximate cause; when rapture is absent, for one who has failed in rapture, tranquillity lacks its proximate cause; when tranquillity is absent, for one who has failed in tranquillity, happiness lacks its proximate cause; when happiness is absent, for one who has failed in happiness, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion lacks its proximate cause; when revulsion is absent, for one who has failed in revulsion, dispassion lacks its proximate cause; when dispassion is absent, for one who has failed in dispassion, the knowledge and vision of liberation lacks its proximate cause.

Just as, friends, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood... its heartwood... does not reach fulfilment. Even so, friends, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, gladness lacks its proximate cause...etc... the knowledge and vision of liberation.

"Friends, for one who is virtuous, who is accomplished in virtuous behaviour, regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause; when there is gladness, for one accomplished in gladness, rapture possesses its proximate cause; when there is rapture, for one accomplished in rapture, tranquillity possesses its proximate cause; when there is tranquillity, for one accomplished in tranquillity, happiness possesses its proximate cause; when there is happiness, for one accomplished in happiness, right concentration possesses its proximate cause; when there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; when there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, revulsion possesses its proximate cause; when there is revulsion, for one accomplished in revulsion, dispassion possesses its proximate cause; when there is dispassion, for one accomplished in dispassion, the knowledge and vision of liberation possesses its proximate cause.

Just as, friends, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood... its heartwood... its heartwood reaches fulfilment. Even so, friends, for one who is virtuous, who is accomplished in virtuous behaviour, non-regret possesses its proximate cause; when there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause...etc... knowledge and vision of liberation." Fifth.

6.

Discourse on Disaster

6. "Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, it is possible and likely that he will meet with one of eleven disasters.

Which eleven? He does not attain what has not been attained, he falls away from what has been attained, his good qualities do not become clear, or he overestimates himself regarding good qualities, or he lives the holy life discontentedly, or he commits some corrupted offence, or he disavows the training and returns to the low life, or he is afflicted with severe illness, or he becomes mad and mentally deranged, or he dies confused, or with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell - "Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, it is possible and likely that he will meet with one of these eleven disasters.

"Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, it is impossible and unlikely that he will not meet with one of these eleven disasters.

Which eleven? He does not attain what has not been attained, he falls away from what has been attained, his good qualities do not become clear, or he overestimates himself regarding good qualities, or he lives the holy life discontentedly, or he commits some corrupted offence, or he disavows the training and returns to the low life, or he is afflicted with severe illness, or he becomes mad and mentally deranged, or he dies confused, or with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell - "Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, it is impossible and unlikely that he will not meet with one of these eleven disasters." Sixth.

7.

The Discourse on Perception

7. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet would he still be percipient?

"There could be, Ānanda, for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient."

"But how, Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception, yet would still be percipient?"

"Here, Ānanda, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' "This, Ānanda, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception, yet would still be percipient."

Then the Venerable Ānanda, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta -

"Friend Sāriputta, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception, yet would still be percipient. "There could be, friend Ānanda, for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception, yet would still be percipient."

"But how, friend Sāriputta, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception, yet would still be percipient?"

"Here, friend Ānanda, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, friend Ānanda, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception, yet would still be percipient."

"It is wonderful, friend, marvellous, friend! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state! Just now, friend, having approached the Blessed One, I asked him about this matter. The Blessed One explained this matter to me with these very same syllables, terms and phrases, just as Venerable Sāriputta has done. It is wonderful, friend, marvellous, friend, for indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state!" Seventh.

8.

The Discourse on Attention

8. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not attend to the eye, not attend to forms, not attend to the ear, not attend to sounds, not attend to the nose, not attend to odours, not attend to the tongue, not attend to tastes, not attend to the body, not attend to tactile objects, not attend to earth, not attend to water, not attend to fire, not attend to air, not attend to the base of infinite space, not attend to the base of infinite consciousness, not attend to the base of nothingness, not attend to the base of neither-perception-nor-non-perception, not attend to this world, not attend to the other world, and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, that too he would not attend to; yet would still attend?"

"There could be, Ānanda, for a monk such an attainment of concentration wherein he would not attend to the eye, not attend to forms, not attend to the ear, not attend to sounds, not attend to the nose, not attend to odours, not attend to the tongue, not attend to tastes, not attend to the body, not attend to tactile objects, not attend to earth, not attend to water, not attend to fire, not attend to air, not attend to the base of infinite space, not attend to the base of infinite consciousness, not attend to the base of nothingness, not attend to the base of neither-perception-nor-non-perception, not attend to this world, not attend to the other world, and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, that too he would not attend to; yet would still attend?"

"But how, Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not attend to the eye, not attend to forms... and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, that too he would not attend to; yet would still attend?"

"Here, Ānanda, a monk attends thus - 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, Ānanda, is how there could be for a monk such an attainment of concentration wherein he would not attend to the eye, not attend to forms...etc... and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, that too he would not attend to; yet would still attend?" The eighth.

9.

The Discourse on Faith

9. On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. Then the Venerable Saddha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Saddha was seated to one side, the Blessed One said this to him -

"Meditate, Saddha, with the meditation of a thoroughbred; do not meditate like a wild horse. And how does one meditate like a wild horse? A wild horse, Saddha, tied to the feeding trough, meditates thinking 'fodder, fodder'. What is the reason for this? For a wild horse tied to the feeding trough does not think: 'What task will the horse trainer make me do today, how should I respond to him!' Tied to the feeding trough, he meditates thinking 'fodder, fodder'. Just so, Saddha, here some person who is like a wild horse, whether gone to the forest, to the root of a tree, or to an empty hut, dwells with a mind obsessed by sensual lust, possessed by sensual lust, and does not understand as it really is the escape from arisen sensual lust. Making sensual lust his focus, he meditates, meditates deeply, meditates upon, meditates wrongly, he dwells with a mind obsessed by ill will... He dwells with a mind obsessed by sloth and torpor... He dwells with a mind obsessed by restlessness and remorse... He dwells with a mind obsessed by doubt, possessed by doubt, and does not understand as it really is the escape from arisen doubt. Making doubt his focus, he meditates, meditates deeply, meditates upon, meditates wrongly. He meditates depending upon earth, he meditates depending upon water, he meditates depending upon fire, he meditates depending upon air, he meditates depending upon the base of infinite space, he meditates depending upon the base of infinite consciousness, he meditates depending upon the base of nothingness, he meditates depending upon the base of neither-perception-nor-non-perception, he meditates depending upon this world, he meditates depending upon the other world, and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, he meditates depending upon that too. This, Saddha, is how one meditates like a wild horse.

"And how, Saddha, does one meditate like a thoroughbred? A thoroughbred horse, Saddha, tied to the feeding trough, does not meditate thinking 'fodder, fodder'. What is the reason for this? For a thoroughbred horse tied to the feeding trough thinks thus: 'What task will the horse trainer make me do today, how should I respond to him!' Tied to the feeding trough, he does not meditate thinking 'fodder, fodder'. A thoroughbred horse, Saddha, regards the touch of the goad as a debt, as imprisonment, as loss, as misfortune. Just so, Saddha, a thoroughbred person, whether gone to the forest, to the root of a tree, or to an empty hut, does not dwell with a mind obsessed by sensual lust, not possessed by sensual lust, and understands as it really is the escape from arisen sensual lust, does not dwell with a mind obsessed by ill will... does not dwell with a mind obsessed by sloth and torpor... does not dwell with a mind obsessed by restlessness and remorse... does not dwell with a mind obsessed by doubt, not possessed by doubt, and understands as it really is the escape from arisen doubt. He does not meditate depending upon earth, does not meditate depending upon water, does not meditate depending upon fire, does not meditate depending upon air, does not meditate depending upon the base of infinite space, does not meditate depending upon the base of infinite consciousness, does not meditate depending upon the base of nothingness, does not meditate depending upon the base of neither-perception-nor-non-perception, does not meditate depending upon this world, does not meditate depending upon the other world, and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, he does not meditate depending upon that; yet he does meditate. And when he meditates thus, Saddha, the deities with Indra, with Brahmā and with Pajāpati worship this thoroughbred person from afar:

When this was said, the Venerable Saddha said this to the Blessed One - "But how, Venerable Sir, does a thoroughbred person meditate without meditating depending upon earth, without meditating depending upon water, without meditating depending upon fire, without meditating depending upon air, without meditating depending upon the base of infinite space, without meditating depending upon the base of infinite consciousness, without meditating depending upon the base of nothingness, without meditating depending upon the base of neither-perception-nor-non-perception, without meditating depending upon this world, without meditating depending upon the other world, and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, without meditating depending upon that; yet he does meditate? And how, Venerable Sir, do the deities with Indra, with Brahmā and with Pajāpati worship this thoroughbred person from afar -

"Here, friend, for an excellent thoroughbred person the perception of earth in earth becomes clear, the perception of water in water becomes clear, the perception of fire in fire becomes clear, the perception of air in air becomes clear, the perception of the base of infinite space in the base of infinite space becomes clear, the perception of the base of infinite consciousness in the base of infinite consciousness becomes clear, the perception of the base of nothingness in the base of nothingness becomes clear, the perception of the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception becomes clear, the perception of this world in this world becomes clear, the perception of the other world in the other world becomes clear, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, the perception there becomes clear. This is how, Saddha, an excellent thoroughbred person meditates without meditating depending upon earth... etc... and even what is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, he does not meditate depending upon that; yet he does meditate. And when he meditates thus, Saddha, the deities with Indra, with Brahmā and with Pajāpati worship this thoroughbred person from afar:

10.

The Peacocks' Feeding Ground Discourse

10. On one occasion the Blessed One was dwelling at Rājagaha in the wanderers' park at the Peacocks' Feeding Ground. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, possessed of three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. With which three? With the aggregate of virtue of one beyond training, with the aggregate of concentration of one beyond training, with the aggregate of wisdom of one beyond training - monks, possessed of these three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings.

"Monks, possessed of another three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. With which three? With the wonder of spiritual power, with the wonder of mind-reading, with the wonder of instruction - monks, possessed of these three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings.

"Monks, possessed of another three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. With which three? With right view, right knowledge, and right liberation - monks, possessed of these three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings.

"Monks, possessed of two qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. Which two? True knowledge and conduct - monks, possessed of these two qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. This verse, monks, was spoken by Brahmā Sanaṅkumāra -

"That verse, monks, spoken by Sanaṅkumāra was well spoken, not poorly spoken; beneficial, not unbeneficial; I approve of it. I too, monks, say thus -

The Chapter on Dependence, first.

Here is its summary -

2.

The Chapter on Recollection

1.

First Discourse to Mahānāma

11. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion several monks were making robes for the Blessed One - "The Blessed One's robe is finished; after three months he will set out on tour." Mahānāma the Sakyan heard: "Several monks, it seems, are making robes for the Blessed One - 'The Blessed One's robe is finished; after three months he will set out on tour.'"

Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "I have heard this, Venerable Sir: 'Several monks, it seems, are making robes for the Blessed One - The Blessed One's robe is finished; after three months he will set out on tour.' "For us, Venerable Sir, who dwell in various dwellings, by which dwelling should we dwell?"

"Good, good, Mahānāma! This is fitting for you, Mahānāma, clansmen, that you should approach the Truth Finder and ask: "For us, Venerable Sir, who dwell in various dwellings, by which dwelling should we dwell?" One who has faith, Mahānāma, is successful, not one without faith; one who is energetic is successful, not one who is lazy; one who has mindfulness established is successful, not one who is unmindful; one who is concentrated is successful, not one who is unconcentrated; one who is wise is successful, not one who lacks wisdom. Being established in these five qualities, Mahānāma, you should further develop six qualities. Here, Mahānāma, you should recollect the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' When, Mahānāma, a noble disciple recollects the Truth Finder, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Truth Finder. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma, a noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of the Buddha.

Furthermore, Mahānāma, you should recollect the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' When, Mahānāma, a noble disciple recollects the Teaching, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Teaching. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma, a noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of the Teaching.

"Furthermore, Mahānāma, you should recollect the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' When, Mahānāma, a noble disciple recollects the Community, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Community. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma, a noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of the Community.

"Furthermore, Mahānāma, you should recollect your own virtuous behaviour as unbroken, untorn, unblemished, unblotted, freeing, praised by the wise, untarnished, conducive to concentration. When, Mahānāma, a noble disciple recollects virtuous behaviour, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding virtuous behaviour. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma, a noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of virtuous behaviour.

"Furthermore, Mahānāma, you should recollect your own generosity: 'It is a gain for me, it is well gained by me, that I dwell at home with a mind devoid of the stain of selfishness amidst a generation obsessed with the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.' When, Mahānāma, a noble disciple recollects generosity, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding generosity. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma, a noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of generosity.

"Furthermore, Mahānāma, you should recollect the deities: 'There are the deities of the Four Great Kings, there are the deities of the Thirty-three, there are the deities of Yāma, there are the deities of Tusita, there are the deities who delight in creation, there are the deities who control the creations of others, there are the deities of Brahmā's company, there are deities higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there, such kind of faith exists in me too. Whatever kind of virtuous behaviour those deities were endowed with when they passed away from here and were reborn there, such kind of virtuous behaviour exists in me too. Whatever kind of learning those deities were endowed with when they passed away from here and were reborn there, such kind of learning exists in me too. Whatever kind of generosity those deities were endowed with when they passed away from here and were reborn there, such kind of generosity exists in me too. Whatever kind of wisdom those deities were endowed with when they passed away from here and were reborn there, such kind of wisdom exists in me too.' When, Mahānāma, a noble disciple recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the deities. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma, a noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of deities. First.

2.

The Second Mahānāma Discourse

12. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion Mahānāma the Sakyan had recovered from illness, having recently risen from illness. Now on that occasion several monks were making robes for the Blessed One - "The Blessed One's robe is finished; after three months he will set out on tour."

Mahānāma the Sakyan heard: "Several monks, it seems, are making robes for the Blessed One - 'The Blessed One's robe is finished; after three months he will set out on tour.'" Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "I have heard this, Venerable Sir: 'Several monks, it seems, are making robes for the Blessed One - The Blessed One's robe is finished; after three months he will set out on tour.' "For us, Venerable Sir, who dwell in various dwellings, by which dwelling should we dwell?"

"Good, good, Mahānāma! This is fitting for you, Mahānāma, clansmen, that you should approach the Truth Finder and ask: "For us, Venerable Sir, who dwell in various dwellings, by which dwelling should we dwell?" One who has faith, Mahānāma, is successful, not one without faith; one who is energetic is successful, not one who is lazy; one who has mindfulness established is successful, not one who is unmindful; one who is concentrated is successful, not one who is unconcentrated; one who is wise is successful, not one who lacks wisdom. Being established in these five qualities, Mahānāma, you should further develop six qualities.

Here, Mahānāma, you should recollect the Truth Finder: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' When, Mahānāma, a noble disciple recollects the Truth Finder, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Truth Finder. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This recollection of the Buddha, Mahānāma, you should develop whether walking, standing, sitting, lying down, engaged in work, or living in a house crowded with children.

"Furthermore, Mahānāma, you should recollect the Teaching...etc... you should recollect the Community...etc... you should recollect your own virtuous behaviour...etc... you should recollect your own generosity...etc... you should recollect the deities: 'There are the deities of the Four Great Kings...etc... there are deities higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there, such kind of faith exists in me too. Whatever kind of virtuous behaviour... with learning... with generosity... wisdom those deities were endowed with when they passed away from here and were reborn there, such kind of wisdom exists in me too.' When, Mahānāma, a noble disciple recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the deities. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This recollection of the deities, Mahānāma, you should develop whether walking, standing, sitting, lying down, engaged in work, or living in a house crowded with children." The second.

3.

The Discourse to Nandiya

13. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion the Blessed One wished to enter the rains residence at Sāvatthī.

Nandiya the Sakyan heard: "The Blessed One, it seems, wishes to enter the rains residence at Sāvatthī." Then this occurred to Nandiya the Sakyan: "What if I too were to enter the rains residence at Sāvatthī? There I will both establish my activities and get to see the Blessed One from time to time."

Then the Blessed One entered the rains residence at Sāvatthī. Nandiya the Sakyan too entered the rains residence at Sāvatthī. There he both established his activities and got to see the Blessed One from time to time. Now on that occasion several monks were making robes for the Blessed One - "The Blessed One's robe is finished; after three months he will set out on tour."

Nandiya the Sakyan heard: "Several monks, it seems, are making robes for the Blessed One - 'The Blessed One's robe is finished; after three months he will set out on tour.'" Then Nandiya the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Nandiya the Sakyan said this to the Blessed One - "I have heard this, Venerable Sir: 'Several monks, it seems, are making robes for the Blessed One - The Blessed One's robe is finished; after three months he will set out on tour.' "For us, Venerable Sir, who dwell in various dwellings, by which dwelling should we dwell?"

"Good, good, Nandiya! This is fitting for you, Nandiya, clansmen, that you should approach the Truth Finder and ask: "For us, Venerable Sir, who dwell in various dwellings, by which dwelling should we dwell?" One who has faith, Nandiya, is successful, not one without faith; one who is virtuous is successful, not one who is unvirtuous; one who is energetic is successful, not one who is lazy; one who has mindfulness established is successful, not one who is unmindful; one who is concentrated is successful, not one who is unconcentrated; one who is wise is successful, not one who lacks wisdom. Having established yourself in these six things, Nandiya, you should establish mindfulness internally in five things.

"Here, Nandiya, you should recollect the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Thus, Nandiya, you should establish mindfulness internally concerning the Truth Finder.

"Furthermore, Nandiya, you should recollect the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' Thus, Nandiya, you should establish mindfulness internally concerning the Teaching.

"Furthermore, Nandiya, you should recollect good friends: 'It is a gain for me, it is well-gotten for me, that I have good friends who are compassionate, who desire my welfare, who exhort and instruct me.' Thus, Nandiya, you should establish mindfulness internally concerning good friends.

"Furthermore, Nandiya, you should recollect your own generosity: 'It is a gain for me, it is well gained by me, that I dwell at home with a mind devoid of the stain of selfishness amidst a generation obsessed with the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.' Thus, Nandiya, you should establish mindfulness internally concerning generosity.

"Furthermore, Nandiya, you should recollect the deities: 'Those deities who, having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, do not see in themselves anything further to be done or any need to repeat what has been done. Just as, Nandiya, a monk who is perpetually liberated does not see in himself anything further to be done or any need to repeat what has been done; Even so, Nandiya, those deities who, having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, do not see in themselves anything further to be done or any need to repeat what has been done. Thus, Nandiya, you should establish mindfulness internally concerning the deities.

"Nandiya, possessed of these eleven qualities, a noble disciple abandons evil, unwholesome states and does not cling to them. Just as, Nandiya, an overturned pot only pours out water, does not take back what is poured out; just as, Nandiya, when a fire breaks out in dry grass, it only burns onwards, does not return to what has been burnt; even so, Nandiya, possessed of these eleven qualities, a noble disciple abandons evil, unwholesome states and does not cling to them." Third.

4.

The Discourse on Subhūti

14. Then the Venerable Subhūti together with the monk Saddha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Subhūti was seated to one side, the Blessed One said this to him - "What, Subhūti, is this monk's name?" "This monk's name is Saddha, Venerable Sir, the son of the male lay follower Sudatta, who has gone forth from home into homelessness out of faith."

"But Subhūti, does this monk Saddha, the son of the male lay follower Sudatta, who has gone forth from home into homelessness out of faith, show himself in the attributes of faith?" "This is the time, Blessed One; this is the time, Fortunate One, for the Blessed One to speak about the attributes of one with faith. Now I shall know whether or not this monk shines in the attributes of faith."

"Then listen, Subhūti, attend carefully; I shall speak." "Yes, Venerable Sir," the Venerable Subhūti replied to the Blessed One. The Blessed One said this -

"Here, Subhūti, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. That, Subhūti, a monk is virtuous...etc... trains in the training rules he has undertaken, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk is learned, one who remembers what he has learned, one who accumulates learning; Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. That, Subhūti, a monk is learned...etc... well penetrated by view, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk has good friends, good companions, good associates. That, Subhūti, a monk has good friends, good companions, good associates, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully. That, Subhūti, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk is skilful and diligent in the various duties to be done for his fellow monks, possessed of proper investigation into the means, able to carry them out and arrange them. That, Subhūti, a monk is skilful and diligent in the various duties to be done for his fellow monks, possessed of proper investigation into the means, able to carry them out and arrange them, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline. That, Subhūti, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. That, Subhūti, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. That, Subhūti, a monk gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk recollects manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. That, Subhūti, a monk recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. This too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, a monk with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions - 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. That, Subhūti, a monk with the divine eye, which is purified and surpasses the human...etc... he understands how beings fare according to their actions, this too, Subhūti, is a faithful person's attribute of faith.

Furthermore, Subhūti, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. That, Subhūti, a monk with the destruction of the taints...etc... having realized it for himself, enters and dwells, this too, Subhūti, is a faithful person's attribute of faith."

When this was said, the Venerable Subhūti said this to the Blessed One - "Venerable Sir, those attributes of faith of a faithful person spoken of by the Blessed One are found in this monk, and this monk is seen in them.

"Venerable Sir, this monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken.

"Venerable Sir, this monk is learned, one who remembers what he has learned, one who accumulates learning; Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view.

"Venerable Sir, this monk has good friends, good companions, good associates.

"Venerable Sir, this monk is easy to admonish... etc... instruction.

"Venerable Sir, this monk is skilful and diligent in the various duties to be done for his fellow monks, possessed of proper investigation into the means, able to carry them out and arrange them.

"Venerable Sir, this monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline.

"Venerable Sir, this monk dwells with energy aroused...etc... steadfast, of firm exertion, not relinquishing the task in regard to wholesome states.

"Venerable Sir, this monk gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life.

"Venerable Sir, this monk recollects manifold past lives, that is - one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives.

"Venerable Sir, this monk with the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions.

"Venerable Sir, this monk with the destruction of the taints...etc... having realized it for himself, he enters and dwells. "Venerable Sir, those attributes of faith of a faithful person spoken of by the Blessed One are found in this monk, and this monk is seen in them."

"Good, good, Subhūti! "Therefore, Subhūti, you should dwell together with this monk Saddha. And whenever you wish, Subhūti, to see the Truth Finder, you should approach the Truth Finder together with this monk Saddha to see him." Fourth.

5.

Discourse on Friendliness

15. "Monks, when liberation of mind through friendliness is pursued, developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, eleven benefits can be expected.

What are the eleven? One sleeps well, one wakes up well, one does not see bad dreams, one is dear to human beings, one is dear to non-human beings, deities protect one, neither fire nor poison nor weapons affect one, one's mind quickly becomes concentrated, one's facial complexion becomes clear, one dies unconfused, and if one does not penetrate further, one is reborn in the brahmā world. "Monks, when liberation of mind through friendliness is pursued, developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, these eleven benefits can be expected." Fifth.

6.

The Discourse to the Man from Aṭṭhaka City

16. On one occasion the Venerable Ānanda was dwelling at Vesālī in the village of Beluva. Now on that occasion the householder Dasama of Aṭṭhaka had arrived at Pāṭaliputta on some business.

Then the householder Dasama of Aṭṭhaka approached a certain monk at the Kukkuṭa Monastery; having approached, he said this to that monk - "Where, venerable sir, is the Venerable Ānanda dwelling at present? For we wish to see, venerable sir, the Venerable Ānanda." "Householder, the Venerable Ānanda is dwelling at Vesālī in the village of Beluva."

Then the householder Dasama of Aṭṭhaka, having completed his business in Pāṭaliputta, approached the Venerable Ānanda at the village of Beluva in Vesālī; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the householder Dasama of Aṭṭhaka said this to the Venerable Ānanda - "Venerable Ānanda, has one thing been rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, or his undestroyed taints go to utter destruction, or he attains the as-yet-unattained unsurpassed security from bondage?" "Yes, householder, one thing has been rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, or his undestroyed taints go to utter destruction, or he attains the as-yet-unattained unsurpassed security from bondage."

"But what, Venerable Ānanda, is that one thing rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, or his undestroyed taints go to utter destruction, or he attains the as-yet-unattained unsurpassed security from bondage?" "Here, householder, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He considers thus: 'This first meditative absorption too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, or his undestroyed taints go to utter destruction, or he attains the as-yet-unattained unsurpassed security from bondage.

"And furthermore, householder, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. He considers thus: 'This fourth meditative absorption too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, or his undestroyed taints go to utter destruction, or he attains the as-yet-unattained unsurpassed security from bondage.

"And furthermore, householder, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading one direction with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This liberation of mind through friendliness too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing proclaimed by the Blessed One who knows...etc.... or he attains the as-yet-unattained unsurpassed security from bondage.

"And furthermore, householder, a monk with a mind accompanied by compassion... etc... with a mind imbued with altruistic joy... etc... he dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This liberation of mind through equanimity too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing proclaimed by the Blessed One who knows...etc... or he attains the as-yet-unattained unsurpassed security from bondage.

"And furthermore, householder, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. He considers thus: 'This attainment of the base of the infinity of space too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing proclaimed by the Blessed One who knows...etc... or he attains the as-yet-unattained unsurpassed security from bondage.

"And furthermore, householder, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness...etc... with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness. He considers thus: 'This attainment of the base of nothingness too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing proclaimed by the Blessed One who knows...etc... or he attains the as-yet-unattained unsurpassed security from bondage."

When this was said, the householder Dasama of Aṭṭhaka said this to the Venerable Ānanda - "Venerable Ānanda, just as a person seeking one treasure entrance might all at once discover eleven treasure entrances; even so, Venerable Sir, while seeking one door to the Deathless, I have all at once found eleven doors to the Deathless through practice. Venerable Sir, just as if there were a house with eleven doors, and when that house was on fire, a person could save themselves through any single one of those doors; even so, Venerable Sir, through any single one of these eleven doors to the Deathless, I will be able to save myself. Venerable Sir, followers of other sects will surely seek a teacher's fee for their teacher. So why should I not make an offering to the Venerable Ānanda!"

Then the householder Dasama of Aṭṭhaka, having assembled the Communities of monks from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with excellent food, both hard and soft. He clothed each individual monk with a pair of cloths, and the Venerable Ānanda with a triple robe. He had five hundred dwellings built for the Venerable Ānanda. Sixth.

7.

The Discourse on the Cowherd

17. "Monks, a cowherd possessing eleven factors is incapable of looking after a herd of cattle and making it prosper. With which eleven? Here, monks, a cowherd does not know form, is not skilled in characteristics, does not remove flies' eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the road, is not skilled in pastures, milks dry, and does not show extra veneration to those bulls who are fathers and leaders of the herd. Monks, a cowherd possessing these eleven factors is incapable of looking after a herd of cattle and making it prosper.

Even so, monks, a monk possessing eleven qualities is incapable of achieving growth, increase and expansion in this Teaching and discipline. With which eleven? Here, monks, a monk does not know form, is not skilled in characteristics, does not remove flies' eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the road, is not skilled in resort, milks dry, and does not show extra veneration to those elder monks of long-standing, long gone forth, fathers of the Community, leaders of the Community.

"And how, monks, is a monk one who does not know form? Here, monks, a monk does not understand as it really is that whatever form there is - 'the four great elements and the form derived from the four great elements.' This, monks, is how a monk is one who does not know form.

"And how, monks, is a monk one who is not skilled in characteristics? Here, monks, a monk does not understand as it really is that 'a fool is characterised by his actions, a wise person is characterised by his actions.' This, monks, is how a monk is one who is not skilled in characteristics.

"And how, monks, is a monk one who does not remove flies' eggs? Here, monks, when a thought of sensual pleasure has arisen, a monk tolerates it, does not abandon it, does not dispel it, does not put an end to it, does not obliterate it; when a thought of ill will has arisen... when a thought of harmfulness has arisen... when evil unwholesome states arise, he tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them. This, monks, is how a monk is one who does not remove flies' eggs.

"And how, monks, is a monk one who does not dress wounds? Here, monks, when seeing a form with the eye, a monk grasps at its signs and at its features; since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he does not practise restraint for its restraint; he does not guard the eye faculty, he does not undertake the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he grasps at its signs and at its features; since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he does not practise restraint for its restraint; he does not guard the mind faculty, he does not undertake the restraint of the mind faculty. This, monks, is how a monk is one who does not dress wounds.

"And how, monks, is a monk one who does not make smoke? Here, monks, a monk does not teach the Teaching to others in detail as he has heard it and learned it. This, monks, is how a monk is one who does not make smoke.

"And how, monks, is a monk one who does not know the ford? Here, monks, a monk does not from time to time approach those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, and does not ask and question them - 'Venerable Sir, how is this, what is the meaning of this?' Those venerable ones do not reveal to him what has not been revealed, do not make clear what has not been made clear, and do not dispel his doubt about numerous doubtful points. This, monks, is how a monk is one who does not know the ford.

"And how, monks, is a monk one who does not know what has been drunk? Here, monks, when the Teaching and Discipline proclaimed by the Truth Finder is being taught, a monk does not gain inspiration in the meaning, does not gain inspiration in the Teaching, does not gain gladness connected with the Teaching. This, monks, is how a monk is one who does not know what has been drunk.

"And how, monks, is a monk one who does not know the road? Here, monks, a monk does not understand as it really is the noble eightfold path. This, monks, is how a monk is one who does not know the road.

"And how, monks, is a monk one who is not skilled in resort? Here, monks, a monk does not understand as it really is the four foundations of mindfulness. This, monks, is how a monk is one who is not skilled in resort.

"And how, monks, is a monk one who milks dry? Here, monks, when faithful householders invite a monk to accept robes, almsfood, lodging, and medicinal requisites, that monk does not know moderation in accepting. This, monks, is how a monk is one who milks dry.

"And how, monks, is a monk one who does not show extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community? Here, monks, a monk does not maintain bodily acts of friendliness both openly and in private towards those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, does not maintain verbal acts of friendliness... does not maintain mental acts of friendliness both openly and in private. This, monks, is how a monk is one who does not show extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

"Monks, a monk possessing these eleven qualities is incapable of achieving growth, increase and expansion in this Teaching and discipline.

"Monks, a cowherd possessing eleven factors is capable of looking after a herd of cattle and making it prosper. With which eleven? Here, monks, a cowherd knows form, is skilled in characteristics, removes flies' eggs, dresses wounds, makes smoke, knows the ford, knows what has been drunk, knows the road, is skilled in pastures, does not milk dry, and shows extra veneration to those bulls who are fathers and leaders of the herd - Monks, a cowherd possessing these eleven factors is capable of looking after a herd of cattle and making it prosper.

Even so, monks, a monk possessing eleven qualities is capable of achieving growth, increase and expansion in this Teaching and discipline. With which eleven? Here, monks, a monk knows form, is skilled in characteristics, removes flies' eggs, dresses wounds, makes smoke, knows the ford, knows what has been drunk, knows the road, is skilled in resort, does not milk dry, and shows extra veneration to those elder monks of long-standing, long gone forth, fathers of the Community, leaders of the Community.

"And how, monks, is a monk one who knows form? Here, monks, a monk understands as it really is that whatever form there is - 'the four great elements and the form derived from the four great elements.' This, monks, is how a monk is one who knows form.

"And how, monks, is a monk one who is skilled in characteristics? Here, monks, a monk understands as it really is that 'a fool is characterised by his actions, a wise person is characterised by his actions.' This, monks, is how a monk is one who is skilled in characteristics.

"And how, monks, is a monk one who removes flies' eggs? Here, monks, when a thought of sensual pleasure has arisen, a monk does not tolerate it but abandons it, dispels it, puts an end to it, and obliterates it; when a thought of ill will has arisen... when a thought of harmfulness has arisen... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them. This, monks, is how a monk is one who removes flies' eggs.

"And how, monks, is a monk one who dresses wounds? Here, monks, when seeing a form with the eye, a monk does not grasp at its signs nor at its features; Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint; he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features; since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint for its restraint; he guards the mind faculty, he undertakes the restraint of the mind faculty. This, monks, is how a monk is one who dresses wounds.

"And how, monks, is a monk one who makes smoke? Here, monks, a monk teaches the Teaching to others in detail as he has heard it and learned it. This, monks, is how a monk is one who makes smoke.

"And how, monks, is a monk one who knows the ford? Here, monks, a monk from time to time approaches those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, and asks and questions them: 'Venerable Sir, how is this, what is the meaning of this?' Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel his doubt about numerous doubtful points. This, monks, is how a monk is one who knows the ford.

"And how, monks, is a monk one who knows what has been drunk? Here, monks, when the Teaching and Discipline proclaimed by the Truth Finder is being taught, a monk gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. This, monks, is how a monk is one who knows what has been drunk.

"And how, monks, is a monk one who knows the road? Here, monks, a monk understands as it really is the noble eightfold path. This, monks, is how a monk is one who knows the road.

"And how, monks, is a monk one who is skilled in resort? Here, monks, a monk understands as it really is the four foundations of mindfulness. This, monks, is how a monk is one who is skilled in resort.

"And how, monks, is a monk one who does not milk dry? Here, monks, when faithful householders invite a monk to accept robes, almsfood, lodging, and medicinal requisites, that monk knows moderation in accepting. This, monks, is how a monk is one who does not milk dry.

"And how, monks, is a monk one who shows extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community? Here, monks, a monk maintains bodily acts of friendliness both openly and in private towards those elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, maintains verbal acts of friendliness... maintains mental acts of friendliness both openly and in private. This, monks, is how a monk is one who shows extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

"Monks, a monk possessing these eleven qualities is capable of achieving growth, increase and expansion in this Teaching and discipline." Seventh.

8.

First Discourse on Concentration

18. Then several monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?"

"There could be, monks, for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient."

"But how, Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?"

"Here, monks, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, monks, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient." The eighth.

9.

Second Discourse on Concentration

19. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Could there be, monks, for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water...etc... not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it."

"Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"There could be, monks, for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient."

"But how, Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?"

"Here, monks, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, monks, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient." Ninth.

10.

Third Discourse on Concentration

20. Then several monks approached the Venerable Sāriputta; having approached, they exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Sāriputta -

"Friend Sāriputta, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?" "There could be, friend, for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient."

"But how, friend Sāriputta, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?"

"Here, friend, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, friend, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient." Tenth.

11.

The Fourth Discourse on Concentration

21. There the Venerable Sāriputta addressed the monks: "Friend, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?"

"Friend, we would come even from afar to learn from the Venerable Sāriputta the meaning of what was said. It would be good if the Venerable Sāriputta himself would explain the meaning of what was said. Having heard it from the Venerable Sāriputta, the monks will remember it."

"Then listen, friends, attend carefully; I shall speak." "Yes, friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"There could be, friend, for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient."

"But how, friend, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient?"

"Here, friend, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, friend, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world, and even in what is seen, heard, sensed, cognized, attained, sought after and examined by the mind, he would not have perception; yet he would still be percipient." Eleventh.

The Chapter on Recollection, Second.

Here is its summary -

3.

The Chapter on Similarity

22-29. "Monks, a cowherd possessing eleven factors is incapable of looking after a herd of cattle and making it prosper. With which eleven? Here, monks, a cowherd does not know form, is not skilled in characteristics, does not remove flies' eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the road, is not skilled in pastures, milks dry, and does not show extra veneration to those bulls who are fathers and leaders of the herd - monks, a cowherd possessing these eleven factors is incapable of looking after a herd of cattle and making it prosper.

Even so, monks, a monk possessing eleven qualities is incapable of dwelling contemplating impermanence in the eye...etc... incapable of dwelling contemplating suffering in the eye... incapable of dwelling contemplating non-self in the eye... incapable of dwelling contemplating destruction in the eye... incapable of dwelling contemplating decay in the eye... incapable of dwelling contemplating dispassion in the eye... incapable of dwelling contemplating cessation in the eye... incapable of dwelling contemplating 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 odours... in tastes... in tactile objects... in mind-objects...

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 feeling born of eye-contact... in feeling born of ear-contact... in feeling born of nose-contact... in feeling born of tongue-contact... in feeling born of body-contact... in feeling born of mind-contact...

262-309. ....In perception of form... perception of sound... perception of odour... perception of taste... perception of tactile object... in perception of mind-object...

310-357. ....In volition regarding form... volition regarding sound... volition regarding odour... volition regarding taste... volition regarding tactile objects... in volition regarding mind-objects...

358-405. ....In craving for form... craving for sounds... craving for odours... craving for tastes... craving for tactile objects... craving for mind-objects...

406-453. ....Thought of form... thought of sound... thought of odour... thought of taste... thought of tactile object... thought of mind-object...

454-501. ....Examination of form... examination of sound... examination of odour... examination of taste... examination of tactile object... of dwelling contemplating impermanence in examination of mind-object... of dwelling contemplating suffering... of dwelling contemplating non-self... of dwelling contemplating destruction... of dwelling contemplating decay... of dwelling contemplating dispassion... of dwelling contemplating cessation... of dwelling contemplating relinquishment...etc...

4.

Consecutive Repetitions on Lust

502. "For direct knowledge of lust, monks, eleven things should be developed. What are the eleven? The first meditation, the second meditation, the third meditation, the fourth meditation, liberation of mind through friendliness, liberation of mind through compassion, liberation of mind through altruistic joy, liberation of mind through equanimity, the base of infinity of space, the base of infinity of consciousness, the base of nothingness - for direct knowledge of lust, monks, these eleven things should be developed.

503-511. "For full understanding of lust, monks... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment... these eleven things should be developed.

512-671. "Of hatred...etc... of delusion... of anger... of resentment... of contempt... of insolence... of envy... of selfishness... of deceit... of fraud... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for direct knowledge of negligence...etc... for full understanding... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment these eleven things should be developed."

This is what the Blessed One said. Those monks delighted in what the Blessed One had said.

Consecutive Repetitions on Lust is finished.

The Book of the Elevens is concluded.

The Collection of the Numerical Discourses is completed.