2. Anussativaggo –– Section On Recollection

October 21, 2020 Dhamma Paññā 140 Views

Aṅguttara Nikāya
2. Anussativaggo –– Section on recollection

1. Paṭhamamahānāmasuttaṃ –– First to Mahanama

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

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

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

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

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

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

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

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

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

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

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

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

2. Dutiyamamahānāmasuttaṃ –– Second to Mahanama

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

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

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

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

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

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

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

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

3. Nandiyasuttaṃ –– The Sakya Nandiya

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

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

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

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

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

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

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

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

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

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

4. Subhūtisuttaṃ –– Venerable Subhuti

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

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

“Subhuti, the bhikkhu Saddha, son of the lay disciple Sudatta, has he faith in the endeavours?”

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

“Then Subhuti, listen, and attend carefully I will tell.

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

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

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

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

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

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

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

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

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

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

Subhuti, this too is faith in the endeavours.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. Mettāsuttaṃ –– Loving kindness

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

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

6. Aṭṭhak anāgarasuttaṃ –– The householder of Atthakanagara

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

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

“Householder, venerable Ānanda lives in the small village of Beluwa in Vesali.

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

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

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

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

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

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

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

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

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

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

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

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

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

7. Gopālakasuttaṃ –– The cowherd

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

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

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

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

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

Bhikkhus, how does the bhikkhu not know matter?

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

Bhikkhus, how is the bhikkhu not clever in signs?

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

Bhikkhus, how does the bhikkhu not pull out nits?

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

Bhikkhus, how does the bhikkhu not dress the wounds?

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

Bhikkhus, how does the bhikkhu not make fumes?

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

Bhikkhus, how does the bhikkhu not know the ford?

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

Thus the bhikkhu does not know the ford.

Bhikkhus, how does the bhikkhu not know the drink?

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

Bhikkhus, how does the bhikkhu not know the path?

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

Bhikkhus, how does the bhikkhu not know the pasture?

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

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

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

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

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

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

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

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

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

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

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

Bhikkhus, how does the bhikkhu know matter?

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

Bhikkhus, how is the bhikkhu clever in signs?

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

Bhikkhus, how does the bhikkhu pull out nits?

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

Bhikkhus, how does the bhikkhu dress the wounds?

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

Bhikkhus, how does the bhikkhu make fumes?

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

Bhikkhus, how does the bhikkhu know the ford?

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

Thus the bhikkhu knows the ford.

Bhikkhus, how does the bhikkhu know the drink?

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

Bhikkhus, how does the bhikkhu know the path?

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

Bhikkhus, how does the bhikkhu know the pasture?

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

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

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

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

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

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

8. Paṭhamasamādhisuttaṃ –– First on concentration

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

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

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

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

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

9. Dutiyasamādhisuttaṃ –– Second on concentration

19. Ṭhen The Blessed One addressed the bhikkhus:

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

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

10. Tatiyasamādhisuttaṃ –– Third on concentration

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

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

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

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

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

10. Catutthasamādhisuttaṃ –– Fourth on concentration

21. Ṭhen venerable Sāriputta addressed the bhikkhus:

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

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

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

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

Dhamma Paññā

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