AN 11.1 Kimatthiya: What’s the Purpose?


1. Kimatthiyasutta	1. What’s the Purpose?
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī”ti?	“Sir, what’s the purpose and benefit of skillful ethics?”
“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī”ti.	“Ānanda, having no regrets is the purpose and benefit of skillful ethics.”


“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso”?	“But what’s the purpose and benefit of having no regrets?”
“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso”.	“Joy is the purpose and benefit of having no regrets.”


“Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?	“But what’s the purpose and benefit of joy?”
“Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsaṃ”.	“Rapture …”


“Pīti pana, bhante, kimatthiyā kimānisaṃsā”?	“But what’s the purpose and benefit of rapture?”
“Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā”.	“pacification …”


“Passaddhi pana, bhante, kimatthiyā kimānisaṃsā”?	“But what’s the purpose and benefit of pacification?”
“Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā”.	“pleasure …”


“Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?	“But what’s the purpose and benefit of pleasure?”
“Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsaṃ”.	“undistractible-lucidity …”


“Samādhi pana, bhante, kimatthiyo kimānisaṃso”?	“But what’s the purpose and benefit of undistractible-lucidity?”
“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso”.	“Truly knowing and seeing …”


“Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?	“But what’s the purpose and benefit of truly knowing and seeing?”
“Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidatthaṃ nibbidānisaṃsaṃ”.	“disenchantment …”


“Nibbidā pana, bhante, kimatthiyā kimānisaṃsā”?	“But what’s the purpose and benefit of disenchantment?”
“Nibbidā kho, ānanda, virāgatthā virāgānisaṃsā”.	“Dispassion …”


“Virāgo pana, bhante, kimatthiyo kimānisaṃso”?	“But what’s the purpose and benefit of dispassion?”
“Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.	“Knowledge and vision of freedom is the purpose and benefit of dispassion.


Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni,	So, Ānanda, the purpose and benefit of skillful ethics is not having regrets.
avippaṭisāro pāmojjattho pāmojjānisaṃso,	Joy is the purpose and benefit of not having regrets.
pāmojjaṃ pītatthaṃ pītānisaṃsaṃ,	Rapture is the purpose and benefit of joy.
pīti passaddhatthā passaddhānisaṃsā,	pacification is the purpose and benefit of rapture.
passaddhi sukhatthā sukhānisaṃsā,	pleasure is the purpose and benefit of pacification.
sukhaṃ samādhatthaṃ samādhānisaṃsaṃ,	undistractible-lucidity is the purpose and benefit of pleasure.
samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso,	Truly knowing and seeing is the purpose and benefit of undistractible-lucidity.
yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ,	disenchantment is the purpose and benefit of truly knowing and seeing.
nibbidā virāgatthā virāgānisaṃsā,	Dispassion is the purpose and benefit of disenchantment.
virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.	And knowledge and vision of freedom is the purpose and benefit of dispassion.
Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti.	So, Ānanda, skillful ethics progressively lead up to the highest.”

AN 11.2 Cetanākaraṇīya: Making a Wish


2. Cetanākaraṇīyasutta	2. Making a Wish
“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ:	“monks, an ethical person, who has fulfilled ethical conduct, need not make a wish:
‘avippaṭisāro me uppajjatū’ti.	‘May I have no regrets!’
Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.	It’s only natural that an ethical person has no regrets.


Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ:	When you have no regrets you need not make a wish:
‘pāmojjaṃ me uppajjatū’ti.	‘May I feel joy!’
Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ uppajjati.	It’s only natural that joy springs up when you have no regrets.


Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you feel joy you need not make a wish:
‘pīti me uppajjatū’ti.	‘May I experience rapture!’
Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.	It’s only natural that rapture arises when you’re joyful.


Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your mind is full of rapture you need not make a wish:
‘kāyo me passambhatū’ti.	‘May my body become pacified!’
Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.	It’s only natural that your body becomes pacified when your mind is full of rapture.


Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your body is pacified you need not make a wish:
‘sukhaṃ vediyāmī’ti.	‘May I feel pleasure!’
Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.	It’s only natural to feel pleasure when your body is pacified.


Sukhino, bhikkhave, na cetanāya karaṇīyaṃ:	When you feel pleasure you need not make a wish:
‘cittaṃ me samādhiyatū’ti.	‘May my mind be undistractify-&-lucidifyd in samādhi!’
Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.	It’s only natural for the mind to become undistractify-&-lucidifyd in samādhi when you feel pleasure.


Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ:	When your mind is undistractify-&-lucidifyd in samādhi you need not make a wish:
‘yathābhūtaṃ jānāmi passāmī’ti.	‘May I truly know and see!’
Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.	It’s only natural to truly know and see when your mind is undistractify-&-lucidifyd in samādhi.


Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ:	When you truly know and see you need not make a wish:
‘nibbindāmī’ti.	‘May I grow disenchanted!’
Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.	It’s only natural to grow disenchanted when you truly know and see.


Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you’re disenchanted you need not make a wish:
‘virajjāmī’ti.	‘May I become dispassionate!’
Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.	It’s only natural to grow dispassionate when you’re disenchanted.


Virattassa, bhikkhave, na cetanāya karaṇīyaṃ:	When you’re dispassionate you need not make a wish:
‘vimuttiñāṇadassanaṃ sacchikaromī’ti.	‘May I realize the knowledge and vision of freedom!’
Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.	It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate.


Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso, nibbidā virāgatthā virāgānisaṃsā, yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ, samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso, sukhaṃ samādhatthaṃ samādhānisaṃsaṃ, passaddhi sukhatthā sukhānisaṃsā, pīti passaddhatthā passaddhānisaṃsā, pāmojjaṃ pītatthaṃ pītānisaṃsaṃ, avippaṭisāro pāmojjattho pāmojjānisaṃso, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.	And so, monks, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disenchantment. disenchantment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of undistractible-lucidity. undistractible-lucidity is the purpose and benefit of pleasure. pleasure is the purpose and benefit of pacification. pacification is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics.
Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā”ti.	And so, monks, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.”

AN 11.3 Paṭhamaupanisā: Vital Conditions (1st)


3. Paṭhamaupanisāsutta	3. Vital Conditions (1st)
“Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro.	“monks, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ.	When there are regrets, one who has regrets has destroyed a vital condition for joy.
Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.	When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.	When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
Passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ.	When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.	When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ.	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment.
Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.	When there is no disenchantment, one who lacks disenchantment has destroyed a vital condition for dispassion.
Virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.


Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.


Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro,	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,	When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.


Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 11.4 Dutiyaupanisā: Vital Conditions (2nd)


4. Dutiyaupanisāsutta	4. Vital Conditions (2nd)
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Venerable Sāriputta addressed the monks …
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:


“Dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro,	“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ,	When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,	When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,	When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ,	When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,	When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ,	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,	When there is no disenchantment, one who lacks disenchantment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.


Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ … pe …	When there are regrets, one who has regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.


Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro,	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,	When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.


Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti. … pe …	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” …

AN 11.5 Tatiyaupanisā: Vital Conditions (3rd)


5. Tatiyaupanisāsutta	5. Vital Conditions (3rd)
Tatra kho āyasmā ānando bhikkhū āmantesi … pe …	There Venerable Ānanda addressed the monks …
“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro,	“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ,	When there are regrets, one who has regrets has destroyed a vital condition for joy.
pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,	When there is no joy, one who lacks joy has destroyed a vital condition for rapture.
pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,	When there is no rapture, one who lacks rapture has destroyed a vital condition for pacification.
passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ,	When there is no pacification, one who lacks pacification has destroyed a vital condition for pleasure.
sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,	When there is no pleasure, one who lacks pleasure has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ,	When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,	When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment.
nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,	When there is no disenchantment, one who lacks disenchantment has destroyed a vital condition for dispassion.
virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.	When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom.


Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi … pheggupi … sāropi na pāripūriṃ gacchati.	Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,	In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets.
avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ … pe …	When there are no regrets, one who has no regrets has destroyed a vital condition for joy. …
vimuttiñāṇadassanaṃ.	One who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.


Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro,	An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy.
pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,	When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture.
pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,	When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for pacification.
passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,	When there is pacification, one who has fulfilled pacification has fulfilled a vital condition for pleasure.
sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,	When there is pleasure, one who has fulfilled pleasure has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,	When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,	When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment.
nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,	When there is disenchantment, one who has fulfilled disenchantment has fulfilled a vital condition for dispassion.
virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.	When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.


Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi … pheggupi … sāropi pāripūriṃ gacchati.	Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,	In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets.
avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ … pe …	When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. …
vimuttiñāṇadassanan”ti.	One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 11.7 Saññā: Percipient


7. Saññāsutta	7. Percipient
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:


“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa; saññī ca pana assā”ti.	“It could be, Ānanda, that a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.	“But how could this be, sir?”


“Idhānanda, bhikkhu evaṃsaññī hoti:	“Ānanda, it’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


Atha kho āyasmā ānando bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:


“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī pana assā”ti.	“Could it be, reverend Sāriputta, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.	“It could be, Reverend Ānanda.”


“Yathā kathaṃ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti?	“But how could this be?”


“Idha, āvuso ānanda, bhikkhu evaṃsaññī hoti:	“Ānanda, it’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


“Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	“It’s incredible, it’s amazing!
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ.	How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!
Idānāhaṃ, āvuso, bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.	Just now I went to the Buddha and asked him about this matter.
Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi āyasmā sāriputto.	And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta.
Acchariyaṃ, āvuso, abbhutaṃ, āvuso.	It’s incredible, it’s amazing!
Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmin”ti.	How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!”

AN 11.8 Manasikāra: Awareness


8. Manasikārasutta	8. Awareness
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:


“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t be aware of earth in earth, water in water, fire in fire, or air in air. And they wouldn’t be aware of the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t be aware of this world in this world, or the other world in the other world. And they wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
manasi ca pana kareyyā”ti?	Yet they would be aware?”


“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya, na sotaṃ manasi kareyya, na saddaṃ manasi kareyya, na ghānaṃ manasi kareyya, na gandhaṃ manasi kareyya, na jivhaṃ manasi kareyya, na rasaṃ manasi kareyya, na kāyaṃ manasi kareyya, na phoṭṭhabbaṃ manasi kareyya, na pathaviṃ manasi kareyya, na āpaṃ manasi kareyya, na tejaṃ manasi kareyya, na vāyaṃ manasi kareyya, na ākāsānañcāyatanaṃ manasi kareyya, na viññāṇañcāyatanaṃ manasi kareyya, na ākiñcaññāyatanaṃ manasi kareyya, na nevasaññānāsaññāyatanaṃ manasi kareyya, na idhalokaṃ manasi kareyya, na paralokaṃ manasi kareyya, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;	“It could be, Ānanda.”
manasi ca pana kareyyā”ti.


“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe …	“But how could this be?”
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;
manasi ca pana kareyyā”ti?


“Idhānanda, bhikkhu evaṃ manasi karoti:	“Ānanda, it’s when a monk is aware:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā na cakkhuṃ manasi kareyya, na rūpaṃ manasi kareyya … pe …	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. …
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi na manasi kareyya;	And they wouldn’t be aware of what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
manasi ca pana kareyyā”ti.	Yet they would be aware.”

AN 11.9 Saddha: With Sandha


9. Saddhasutta	9. With Sandha
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca:	Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Ājānīyajhāyitaṃ kho, saddha, jhāya;	“Sandha, meditate like a thoroughbred,
mā khaḷuṅkajhāyitaṃ.	not like a wild colt.
Kathañca, khaḷuṅkajhāyitaṃ hoti?	And how does a wild colt meditate?
Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati.	A wild colt tied up by the feeding trough meditates: ‘Fodder, fodder!’
Taṃ kissa hetu?	Why is that?
Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti:	Because it doesn’t occur to the wild colt tied up by the feeding trough:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
So doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati.	Tied up by the feeding trough they just meditate: ‘Fodder, fodder!’
Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati,	Harboring sensual desire within they meditate and concentrate and contemplate and ruminate.
byāpādapariyuṭṭhitena cetasā viharati …	Their heart is overcome by ill will …
thinamiddhapariyuṭṭhitena cetasā viharati …	dullness and drowsiness …
uddhaccakukkuccapariyuṭṭhitena cetasā viharati …	restlessness and remorse …
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti.	doubt …
So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.	Harboring doubt within they meditate and concentrate and contemplate and ruminate.
So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati.	They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.	That’s how a wild colt meditates.


Kathañca, saddha, ājānīyajhāyitaṃ hoti?	And how does a thoroughbred meditate?
Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati.	A fine thoroughbred tied up by the feeding trough doesn’t meditate: ‘Fodder, fodder!’
Taṃ kissa hetu?	Why is that?
Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti:	Because it occurs to the fine thoroughbred tied up by the feeding trough:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
So doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati.	Tied up by the feeding trough they don’t meditate: ‘Fodder, fodder!’
Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati.	For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune.
Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti,	In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen.
na byāpādapariyuṭṭhitena cetasā viharati …	Their heart is not overcome by ill will …
na thinamiddhapariyuṭṭhitena cetasā viharati …	dullness and drowsiness …
na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …	restlessness and remorse …
na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti.	doubt …
So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati;	They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
jhāyati ca pana.	Yet they do meditate.
Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	When a fine thoroughbred meditates like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:


‘Namo te purisājañña,	‘Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Yassa te nābhijānāma,	We don’t understand
yampi nissāya jhāyasī’”ti.	what you meditate dependent on.’”



Evaṃ vutte, āyasmā saddho bhagavantaṃ etadavoca:	When he said this, Venerable Sandha asked the Buddha:
“kathaṃ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati;	“But sir, how does that fine thoroughbred meditate?”
jhāyati ca pana?
Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:




“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti.	“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, cognized, attained, sought, or explored by the mind has vanished.
Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati … pe …	That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world.
yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati;	They don’t meditate dependent on what is seen, heard, thought, cognized, attained, sought, or explored by the mind.
jhāyati ca pana.	Yet they do meditate.
Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:	When a fine thoroughbred person meditates like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:


‘Namo te purisājañña,	‘Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Yassa te nābhijānāma,	We don’t understand
yampi nissāya jhāyasī’”ti.	what you meditate dependent on.’”

AN 11.10 Moranivāpa: At the Peacocks’ Feeding Ground


10. Moranivāpasutta	10. At the Peacocks’ Feeding Ground
Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme.	At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Asekhena sīlakkhandhena, asekhena samādhikkhandhena, asekhena paññākkhandhena—	The entire spectrum of an adept’s ethics, undistractible-lucidity, and wisdom.
imehi, kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.


Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena—	A demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti, accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.


Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi tīhi?	What three?
Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā—	Right view, right knowledge, and right freedom.
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.


Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk who has two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Katamehi dvīhi?	What two?
Vijjāya, caraṇena—	Knowledge and conduct.
imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.	A monk with these two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā:	Brahmā Sanaṅkumāra also spoke this verse:


‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’



Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṃhitā, no anatthasaṃhitā; anumatā mayā.	Now, that verse spoken by Brahmā Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it.
Ahampi, bhikkhave, evaṃ vadāmi:	I also say:


‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’”ti.	Is best of gods and humans.’”






Aṅguttara Nikāya 11	Numbered Discourses 11

AN 11.11 Paṭhamamahānāma: With Mahānāma (1st)


11. Paṭhamamahānāmasutta	11. With Mahānāma (1st)
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Assosi kho mahānāmo sakko:	Mahānāma the Sakyan heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.


Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard that
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—	several monks are making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?	Now, we spend our life in various ways. Which of these should we practice?”


“Sādhu sādhu, mahānāma.	“Good, good, Mahānāma!
Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha:	It’s appropriate that respectable people such as you come to me and ask:
‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti?	‘We spend our life in various ways. Which of these should we practice?’
Saddho kho, mahānāma, ārādhako hoti, no assaddho;	The faithful succeed, not the faithless.
āraddhavīriyo ārādhako hoti, no kusīto;	The energetic succeed, not the lazy.
upaṭṭhitassati ārādhako hoti, no muṭṭhassati;	The rememberful succeed, not the unrememberful.
samāhito ārādhako hoti, no asamāhito;	Those with undistractible-lucidity succeed, not those without undistractible-lucidity.
paññavā ārādhako hoti, no duppañño.	The wise succeed, not the witless.
Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.	When you’re grounded on these five things, go on to develop six further things.
Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi:	Firstly, you should recollect the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha.	At that time their mind is unswerving, based on the Realized One.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.	This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the Buddha.


Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi:	Furthermore, you should recollect The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects The Dharma their mind is not full of greed, hate, and delusion. …
ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṃ bhāveti.	This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of The Dharma.


Puna caparaṃ tvaṃ, mahānāma, saṅghaṃ anussareyyāsi:	Furthermore, you should recollect the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …
ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṃ bhāveti.	This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the Saṅgha.


Puna caparaṃ tvaṃ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.	Furthermore, a noble disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. …
ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṃ bhāveti.	This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of their ethical conduct.


Puna caparaṃ tvaṃ, mahānāma, attano cāgaṃ anussareyyāsi:	Furthermore, you should recollect your own generosity:
‘lābhā vata me, suladdhaṃ vata me,	‘I’m so fortunate, so very fortunate.
yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.	Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …
ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṃ bhāveti.	This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of generosity.


Puna caparaṃ tvaṃ, mahānāma, devatā anussareyyāsi:	Furthermore, you should recollect the deities:
‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari.	‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati.	When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati.
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati.
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati.
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha.	At that time their mind is unswerving, based on the deities.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṃ bhāvetī”ti.	This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of The Dharma and developed the recollection of the deities.”

AN 11.12 Dutiyamahānāma: With Mahānāma (2nd)


12. Dutiyamahānāmasutta	12. With Mahānāma (2nd)
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena mahānāmo sakko gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Now at that time Mahānāma the Sakyan had recently recovered from an illness.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha …
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.


Assosi kho mahānāmo sakko:	Mahānāma the Sakyan heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—	several monks are making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?	Now, we spend our life in various ways. Which of these should we practice?”


“Sādhu sādhu, mahānāma.	“Good, good, Mahānāma!
Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha:	It’s appropriate that respectable people such as you come to me and ask:
‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti?	‘We spend our life in various ways. Which of these should we practice?’
Saddho kho, mahānāma, ārādhako hoti, no assaddho;	The faithful succeed, not the faithless.
āraddhavīriyo ārādhako hoti, no kusīto;	The energetic succeed, not the lazy.
upaṭṭhitassati ārādhako hoti, no muṭṭhassati;	The rememberful succeed, not the unrememberful.
samāhito ārādhako hoti, no asamāhito;	Those with undistractible-lucidity succeed, not those without undistractible-lucidity.
paññavā ārādhako hoti, no duppañño.	The wise succeed, not the witless.
Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.	When you’re grounded on these five things, go on to develop six further things.


Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi:	Firstly, you should recollect the Realized One:
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha.	At that time their mind is unswerving, based on the Realized One.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Imaṃ kho tvaṃ, mahānāma, buddhānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsi.	You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.


Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi … pe …	Furthermore, you should recollect The Dharma …
saṅghaṃ anussareyyāsi … pe …	the Saṅgha …
attano sīlaṃ anussareyyāsi … pe …	your own ethical conduct …
attano cāgaṃ anussareyyāsi … pe …	your own generosity …
devatā anussareyyāsi:	the deities …
‘santi devā cātumahārājikā … pe …
santi devā tatuttari.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati.
Yathārūpena sīlena …
sutena …
cāgena …
paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti;	When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.
ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha.	At that time their mind is unswerving, based on the deities.
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	A noble disciple whose mind is unswerving finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.	When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Imaṃ kho tvaṃ, mahānāma, devatānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsī”ti.	You should develop this recollection of the deities while walking, standing, sitting, lying down, while engaged in work, and while at home with your children.”

AN 11.13 Nandiya: With Nandiya


13. Nandiyasutta	13. With Nandiya
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena bhagavā sāvatthiyaṃ vassāvāsaṃ upagantukāmo hoti.	Now at that time the Buddha wanted to commence the rainy season residence at Sāvatthī.


Assosi kho nandiyo sakko:	Nandiya the Sakyan heard about this,
“bhagavā kira sāvatthiyaṃ vassāvāsaṃ upagantukāmo”ti.
Atha kho nandiyassa sakkassa etadahosi:	and thought:
“yannūnāhampi sāvatthiyaṃ vassāvāsaṃ upagaccheyyaṃ.	“Why don’t I also commence the rains residence at Sāvatthī.
Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṃ dassanāyā”ti.	There I can engage in work and from time to time get to see the Buddha.”


Atha kho bhagavā sāvatthiyaṃ vassāvāsaṃ upagacchi.	So the Buddha commenced the rains residence in Sāvatthī,
Nandiyopi kho sakko sāvatthiyaṃ vassāvāsaṃ upagacchi.	and so did Nandiya.
Tattha kammantañceva adhiṭṭhāsi, bhagavantañca labhi kālena kālaṃ dassanāya.	There he engaged in work and from time to time got to see the Buddha.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:	At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.


Assosi kho nandiyo sakko:	Nandiya the Sakyan heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.
Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca:	He went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard that
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—	several monks are making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?	Now, we spend our life in various ways. Which of these should we practice?”


“Sādhu sādhu, nandiya.	“Good, good Nandiya!
Etaṃ kho, nandiya, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha:	It’s appropriate that respectable people such as you come to me and ask:
‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti?	‘We spend our life in various ways. Which of these should we practice?’
Saddho kho, nandiya, ārādhako hoti, no assaddho;	The faithful succeed, not the faithless.
sīlavā ārādhako hoti, no dussīlo;	The ethical succeed, not the unethical.
āraddhavīriyo ārādhako hoti, no kusīto;	The energetic succeed, not the lazy.
upaṭṭhitassati ārādhako hoti, no muṭṭhassati;	The rememberful succeed, not the unrememberful.
samāhito ārādhako hoti, no asamāhito;	Those with undistractible-lucidity succeed, not those without undistractible-lucidity.
paññavā ārādhako hoti, no duppañño.	The wise succeed, not the witless.
Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṃ sati upaṭṭhāpetabbā.	When you’re grounded on these six things, go on to develop five further things.


Idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi:	Firstly, you should recollect the Realized One:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on the Realized One.


Puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi:	Furthermore, you should recollect The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on The Dharma.


Puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi:	Furthermore, you should recollect your good friends:
‘lābhā vata me, suladdhaṃ vata me,	‘I’m fortunate, so very fortunate,
yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti.	to have good friends who advise and instruct me out of kindness and compassion.’
Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on good friends.


Puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi:	Furthermore, you should recollect your own generosity:
‘lābhā vata me, suladdhaṃ vata me,	‘I’m so fortunate, so very fortunate.
yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.	Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’
Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on generosity.


Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi:	Furthermore, you should recollect the deities:
‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ’.	‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’
Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ;	A permanently freed monk doesn’t see in themselves anything more to do, or anything that needs improvement.
evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ.	In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain group of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.
Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.	In this way you should establish rememberfulness internally based on the deities.


Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati.	A noble disciple who has these eleven qualities gives up bad, unskillful Dharmas and doesn’t cling to them.
Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṃ, no vantaṃ paccāvamati;	It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in.
seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṃ paccudāvattati;	Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it’s burned.
evamevaṃ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti.	In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful Dharmas and doesn’t cling to them.”

AN 11.14 Subhūti: With Subhūti


14. Subhūtisutta	14. With Subhūti
Atha kho āyasmā subhūti saddhena bhikkhunā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ subhūtiṃ bhagavā etadavoca:	And then Venerable Subhūti together with the monk Saddha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ko nāmāyaṃ, subhūti, bhikkhū”ti?	“Subhūti, what is the name of this monk?”
“Saddho nāmāyaṃ, bhante, bhikkhu, sudattassa upāsakassa putto, saddhā agārasmā anagāriyaṃ pabbajito”ti.	“Sir, the name of this monk is Saddha. He is the son of the layman Saddha, and has gone forth out of faith from the lay life to homelessness.”


“Kacci panāyaṃ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṃ pabbajito sandissati saddhāpadānesū”ti?	“Well, I hope this monk Saddha exhibits the outcomes of faith.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo,	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā saddhassa saddhāpadānāni bhāseyya.	Let the Buddha to speak on the outcomes of faith.
Idānāhaṃ jānissāmi yadi vā ayaṃ bhikkhu sandissati saddhāpadānesu yadi vā no”ti.	Now I will find out whether or not this monk Saddha exhibits the outcomes of faith.”


“Tena hi, subhūti, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Subhūti, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā subhūti bhagavato paccassosi.	“Yes, sir,” Subhūti replied.
Bhagavā etadavoca:	The Buddha said this:


“Idha, subhūti, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	“Firstly, a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Yampi, subhūti, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (1)	When a monk is ethical, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	Furthermore, a monk is very learned, remembering and keeping what they’ve learned. These Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Yampi, subhūti, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (2)	When a monk is learned, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Furthermore, a monk has good friends, companions, and associates.
Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (3)	When a monk has good friends, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ.	Furthermore, a monk is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (4)	When a monk is easy to admonish, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.	Furthermore, a monk is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (5)	When a monk is skilled and tireless in a diverse spectrum of duties, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.	Furthermore, a monk loves the Dharmas and is a delight to converse with, being full of joy in The Dharma and training.
Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (6)	When a monk loves the Dharmas, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (7)	When a monk is energetic, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	Furthermore, a monk gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Yampi, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (8)	When a monk gets the four jhānas, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati,	Furthermore, the Realized One recollects many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Yampi, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (9)	When a monk recollects many kinds of past lives, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, a monk sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena … pe … yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṃ hoti. (10)	When a monk has clairvoyance that is purified and superhuman, this is an outcome of faith.


Puna caparaṃ, subhūti, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, a monk has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Yampi, subhūti, bhikkhu āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṃ hotī”ti. (11)	When a monk has ended the defilements, this is an outcome of faith.”


Evaṃ vutte āyasmā subhūti bhagavantaṃ etadavoca:	When he said this, Venerable Subhūti said to the Buddha:
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.	“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this monk; he does exhibit them.


Ayaṃ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	This monk is ethical …


Ayaṃ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	This monk is learned …


Ayaṃ, bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	This monk has good friends …


Ayaṃ, bhante, bhikkhu suvaco hoti … pe … anusāsaniṃ.	This monk is easy to admonish …


Ayaṃ, bhante, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.	This monk is skilled and tireless in a diverse spectrum of duties …


Ayaṃ, bhante, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.	This monk loves the Dharmas …


Ayaṃ, bhante, bhikkhu āraddhavīriyo viharati … pe … thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	This monk is energetic …


Ayaṃ, bhante, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	This monk gets the four jhānas …


Ayaṃ, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	This monk recollects their many kinds of past lives …


Ayaṃ, bhante, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	This monk has clairvoyance that is purified and surpasses the human …


Ayaṃ, bhante, bhikkhu āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	This monk has ended the defilements …
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.	The outcomes of faith for a faithful person that the Buddha speaks of are found in this monk; he does exhibit them.”


“Sādhu sādhu, subhūti.	“Good, good, Subhūti!
Tena hi tvaṃ, subhūti, iminā ca saddhena bhikkhunā saddhiṃ vihareyyāsi.	So, Subhūti, you should live together with this monk Saddha.
Yadā ca tvaṃ, subhūti, ākaṅkheyyāsi tathāgataṃ dassanāya, iminā saddhena bhikkhunā saddhiṃ upasaṅkameyyāsi tathāgataṃ dassanāyā”ti.	And when you want to see the Realized One, you should come together with him.”

AN 11.16 Aṭṭhakanāgara: The Man From The City Of Aṭṭhaka


16. Aṭṭhakanāgarasutta	16. The Man From The City Of Aṭṭhaka
Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake.	At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business.


Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:	He went to the Chicken Monastery, approached a certain monk, and said to him:
“kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati?	“Sir, where is Venerable Ānanda now staying?
Dassanakāmā hi mayaṃ, bhante, āyasmantaṃ ānandan”ti.	For I want to see him.”
“Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake”ti.	“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”


Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda:
“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?	“Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?”
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.	“There is, householder.”


“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?	“And what is that one thing?”
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	“Householder, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So iti paṭisañcikkhati:	Then they reflect:
‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’.	‘Even this first jhāna is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ, tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.


Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So iti paṭisañcikkhati:	Then they reflect:
‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’.	‘Even this fourth jhāna is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.


Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Furthermore, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’.	‘Even this heart’s release by love is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One …


Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’.	‘Even this heart’s release by equanimity is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One …


Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.	‘Even this attainment of the dimension of infinite space is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.	This too is one thing that has been rightly explained by the Blessed One …


Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe …	Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.	‘Even this attainment of the dimension of nothingness is produced by co-doings and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-doings and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of defilements.
no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā … pe … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.	This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, ardent, and resolute monk’s mind is freed, their defilements are ended, and they reach the supreme sanctuary.”


Evaṃ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	When he said this, the householder Dasama said to Venerable Ānanda:
“seyyathāpi, bhante ānanda, puriso ekaṃ nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;	“Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances!
evamevaṃ kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ sevanāya.	In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless.
Seyyathāpi, bhante, purisassa agāraṃ ekādasa dvāraṃ. So tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ;	Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.
evamevaṃ kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ.	In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless.
Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti.	Sir, those who follow other paths seek a fee for the teacher.
Kiṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī”ti.	Why shouldn’t I make an offering to Venerable Ānanda?”


Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṃ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	The householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods.
Ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena.	He clothed each and every monk in a pair of garments, with a set of three robes for Ānanda.
Āyasmato ānandassa pañcasataṃ vihāraṃ kārāpesīti.	And he had a dwelling worth five hundred built for Ānanda.

AN 11.17 Gopāla: The Cowherd


17. Gopālasutta	17. The Cowherd
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti.	It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can’t maintain and expand a herd of cattle.


Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	In the same way, a monk with eleven qualities can’t achieve growth, improvement, or maturity in this Dharma and training.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.	It’s when a monk doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.


Kathañca, bhikkhave, bhikkhu na rūpaññū hoti?	And how does a monk not know form?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ () ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements.
Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti. (1)	That’s how a monk doesn’t know form.


Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti?	And how is a monk not skilled in characteristics?
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. (2)	That’s how a monk isn’t skilled in characteristics.


Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti?	And how does a monk not pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ …	It’s when a monk tolerates a sensual, malicious, or cruel thought that’s arisen. They don’t give it up, get rid of it, eliminate it, and obliterate it.
uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti.	They tolerate any bad, unskillful Dharmas that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti. (3)	That’s how a monk doesn’t pick out flies’ eggs.


Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti?	And how does a monk not dress wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī;	When a monk sees a sight with their eyes, they get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ nāpajjati.	Since the faculty of sight is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī;	When they know a thought with their mind, they get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati manindriyaṃ, manindriye saṃvaraṃ nāpajjati.	Since the faculty of the mind is left unrestrained, bad unskillful Dharmas of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.
Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti. (4)	That’s how a monk doesn’t dress wounds.


Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti?	And how does a monk not smoke out pests?
Idha, bhikkhave, bhikkhu na yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti.	It’s when a monk doesn’t teach others the Dhamma in detail as they learned and memorized it.
Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti. (5)	That’s how a monk doesn’t smoke out pests.


Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti?	And how does a monk not know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati na paripañhati:	It’s when a monk doesn’t from time to time go up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and ask them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?	‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.	Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti. (6)	That’s how a monk doesn’t know the ford.


Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti?	And how does a monk not know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ.	It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds no joy in the meaning and The Dharma, and finds no joy connected with The Dharma.
Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti. (7)	That’s how a monk doesn’t know satisfaction.


Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti?	And how does a monk not know the trail?
Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand the noble eightfold path.
Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti. (8)	That’s how a monk doesn’t know the trail.


Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti?	And how is a monk not skilled in pastures?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti.	It’s when a monk doesn’t truly understand the four kinds of rememberfulness meditation.
Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti. (9)	That’s how a monk is not skilled in pastures.


Kathañca, bhikkhave, bhikkhu anavasesadohī hoti?	And how does a monk milk dry?
Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya.	It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting.
Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti. (10)	That’s how a monk milks dry.


Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti?	And how does a monk not show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṃ vacīkammaṃ … na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.	It’s when a monk doesn’t consistently treat senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti. (11)	That’s how a monk doesn’t show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.


Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	A monk with these eleven qualities can’t achieve growth, improvement, or maturity in this Dharma and training.


Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with eleven factors can maintain and expand a herd of cattle.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti—	It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows when they’re satisfied, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd.
imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can maintain and expand a herd of cattle.


Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.	In the same way, a monk with eleven qualities can achieve growth, improvement, and maturity in this Dharma and training.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.	It’s when a monk knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.


Kathañca, bhikkhave, bhikkhu rūpaññū hoti?	And how does a monk know form?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ pajānāti.	It’s when a monk truly understands that all form is the four primary elements, or form derived from the four primary elements.
Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. (1)	That’s how a monk knows form.


Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti?	And how is a monk skilled in characteristics?
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ pajānāti.	It’s when a monk understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. (2)	That’s how a monk is skilled in characteristics.


Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti?	And how does a monk pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti. (3)	That’s how a monk picks out flies’ eggs.


Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti?	And how does a monk dress wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti. (4)	That’s how a monk dresses wounds.


Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti?	And how does a monk smoke out pests?
Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti.	It’s when a monk teaches others the Dhamma in detail as they learned and memorized it.
Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti. (5)	That’s how a monk smokes out pests.


Kathañca, bhikkhave, bhikkhu titthaṃ jānāti?	And how does a monk know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?	‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti. (6)	That’s how a monk knows the ford.


Kathañca, bhikkhave, bhikkhu pītaṃ jānāti?	And how does a monk know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	It’s when a monk, when The Dharma and training proclaimed by the Realized One are being taught, finds joy in the meaning and The Dharma, and finds joy connected with The Dharma.
Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti. (7)	That’s how a monk knows satisfaction.


Kathañca, bhikkhave, bhikkhu vīthiṃ jānāti?	And how does a monk know the trail?
Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti.	It’s when a monk truly understands the noble eightfold path.
Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti. (8)	That’s how a monk knows the trail.


Kathañca, bhikkhave, bhikkhu gocarakusalo hoti?	And how is a monk skilled in pastures?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti.	It’s when a monk truly understands the four kinds of rememberfulness meditation.
Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti. (9)	That’s how a monk is skilled in pastures.


Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti?	And how does a monk not milk dry?
Idha, bhikkhave, bhikkhu saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.	It’s when a monk is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick.
Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya.	And that monk knows moderation in accepting.
Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti. (10)	That’s how a monk doesn’t milk dry.


Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti?	And how does a monk show extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, mettaṃ vacīkammaṃ … mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca.	It’s when a monk consistently treats senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private.
Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti. (11)	That’s how a monk shows extra respect to senior monks of long standing, long gone forth, fathers and leaders of the Saṅgha.


Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.	A monk with these eleven qualities can achieve growth, improvement, or maturity in this Dharma and training.”

AN 11.18 Paṭhamasamādhi: undistractible-lucidity (1st)


18. Paṭhamasamādhisutta	18. undistractible-lucidity (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	And then several monks went up to the Buddha, bowed, sat down to one side, and said to him:


“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, sir, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“It could be, monks.”


“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”


“Idha, bhikkhave, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.19 Dutiyasamādhi: undistractible-lucidity (2nd)


19. Dutiyasamādhisutta	19. undistractible-lucidity (2nd)
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Siyā nu kho, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa … pe … na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, monks, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”


“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“A monk could gain such a state of undistractible-lucidity.”


“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”


“Idha, bhikkhave, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”

AN 11.21 Catutthasamādhi: undistractible-lucidity (4th)


21. Catutthasamādhisutta	21. undistractible-lucidity (4th)
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, reverends, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.	“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho.	May Venerable Sāriputta himself please clarify the meaning of this.
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.	The monks will listen and remember it.”


“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.	“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Yes, friend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:


“Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“A monk could gain such a state of undistractible-lucidity.”


“Yathā kathaṃ panāvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”


“Idha, āvuso, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”







Aṅguttara Nikāya 11	Numbered Discourses 11


Paṭhamapaṇṇāsaka	The First Fifty

AN 11 vagga 3 Sāmañña: Similarity


3. Sāmaññavagga	3. Similarity


AN 11.22–29	22–29
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	“monks, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi?	What eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti—	It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know when they’re satisfied, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd.
imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.	A cowherd with these eleven factors can’t maintain and expand a herd of cattle.


Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo cakkhusmiṃ aniccānupassī viharituṃ…	In the same way, a monk with eleven qualities can’t meditate observing impermanence in the eye …
pe…
abhabbo cakkhusmiṃ dukkhānupassī viharituṃ…	suffering …
abhabbo cakkhusmiṃ anattānupassī viharituṃ…	not-self …
abhabbo cakkhusmiṃ khayānupassī viharituṃ…	ending …
abhabbo cakkhusmiṃ vayānupassī viharituṃ…	vanishing …
abhabbo cakkhusmiṃ virāgānupassī viharituṃ…	fading away …
abhabbo cakkhusmiṃ nirodhānupassī viharituṃ…	cessation …
abhabbo cakkhusmiṃ paṭinissaggānupassī viharituṃ”.	letting go …”













AN 11.30–69	30–69
…	…
Sotasmiṃ…	“… ear …
ghānasmiṃ…	nose …
jivhāya…	tongue …
kāyasmiṃ…	body …
manasmiṃ…	mind …”
.	.













AN 11.70–117	70–117
…	…
Rūpesu…	“… sights …
saddesu…	sounds …
gandhesu…	smells …
rasesu…	tastes …
phoṭṭhabbesu…	touches …
dhammesu…	thoughts …”
.	.













AN 11.118–165	118–165
…	…
Cakkhuviññāṇe…	“… eye consciousness …
sotaviññāṇe…	ear consciousness …
ghānaviññāṇe…	nose consciousness …
jivhāviññāṇe…	tongue consciousness …
kāyaviññāṇe…	body consciousness …
manoviññāṇe…	mind consciousness.”
.	.













AN 11.166–213	166–213
…	…
Cakkhusamphasse…	“… eye contact …
sotasamphasse…	ear contact …
ghānasamphasse…	nose contact …
jivhāsamphasse…	tongue contact …
kāyasamphasse…	body contact …
manosamphasse…	mind contact.”
.	.













AN 11.214–261	214–261
…	…
Cakkhusamphassajāya vedanāya…	“… feeling born of eye contact …
sotasamphassajāya vedanāya…	feeling born of ear contact …
ghānasamphassajāya vedanāya…	feeling born of nose contact …
jivhāsamphassajāya vedanāya…	feeling born of tongue contact …
kāyasamphassajāya vedanāya…	feeling born of body contact …
manosamphassajāya vedanāya…	feeling born of mind contact.”
.	.













AN 11.262–309	262–309
…	…
Rūpasaññāya…	“… perception of sights …
saddasaññāya…	perception of sounds …
gandhasaññāya…	perception of smells …
rasasaññāya…	perception of tastes …
phoṭṭhabbasaññāya…	perception of touches …
dhammasaññāya…	perception of thoughts.”
.













AN 11.310–357	310–357
…	…
Rūpasañcetanāya…	“… intention regarding sights …
saddasañcetanāya…	intention regarding sounds …
gandhasañcetanāya…	intention regarding smells …
rasasañcetanāya…	intention regarding tastes …
phoṭṭhabbasañcetanāya…	intention regarding touches …
dhammasañcetanāya…	intention regarding thoughts.”
.	.




Aṅguttara Nikāya 11	Numbered Discourses 11


Paṭhamapaṇṇāsaka	The First Fifty


6. Byasanasutta	6. Disasters
“Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.	“monks, any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.


Katamesaṃ ekādasannaṃ?	What eleven?
Anadhigataṃ nādhigacchati,	They don’t achieve the unachieved.
adhigatā parihāyati,	What they have achieved falls away.
saddhammassa na vodāyanti,	They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,	They overestimate their good qualities.
anabhirato vā brahmacariyaṃ carati,	Or they live the spiritual life dissatisfied.
aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati,	Or they commit a corrupt offence.
sikkhaṃ vā paccakkhāya hīnāyāvattati,	Or they reject the training and return to a lesser life.
gāḷhaṃ vā rogātaṅkaṃ phusati,	Or they contract a severe illness.
ummādaṃ vā pāpuṇāti cittakkhepaṃ vā,	Or they go mad and lose their mind.
sammūḷho kālaṃ karoti,	They feel lost when they die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati—	And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.	Any monk who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters.


Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.	Any monk who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.


Katamesaṃ ekādasannaṃ?	What eleven?
Anadhigataṃ nādhigacchati,	They don’t achieve the unachieved.
adhigatā parihāyati,	What they have achieved falls away.
saddhammassa na vodāyanti,	They don’t refine their good qualities.
saddhammesu vā adhimāniko hoti,	They overestimate their good qualities.
anabhirato vā brahmacariyaṃ carati,	Or they live the spiritual life dissatisfied.
aññataraṃ vā saṅkiliṭṭhaṃ āpattiṃ āpajjati,	Or they commit one of the corrupt offences.
sikkhaṃ vā paccakkhāya hīnāyāvattati,	Or they reject the training and return to a lesser life.
gāḷhaṃ vā rogātaṅkaṃ phusati,	Or they contract a severe illness.
ummādaṃ vā pāpuṇāti cittakkhepaṃ vā,	Or they go mad and lose their mind.
sammūḷho kālaṃ karoti,	They feel lost when they die.
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati—	And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā”ti.	Any monk who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.”

Mettā-sutta	friendly-kindness-discourse
“Mettāya, bhikkhave, ceto-vimuttiyā	“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya	cultivated, developed, abundantly-done,
yānī-katāya	{made-a}-vehicle
vatthu-katāya	{made-a}-basis,
anu-ṭ-ṭhitāya	kept-up,
paricitāya	consolidated,
su-samāraddhāya	properly-implemented,
Ekā-dasā-nisaṃsā pāṭi-kaṅkhā.	[then these] eleven-benefits (can be) expected.

Katame ekā-dasa?	What eleven?
Sukhaṃ supati,	1. Pleasurably (you) sleep.
sukhaṃ paṭi-bujjhati,	2. Pleasurably (you) wake.
na pāpakaṃ supinaṃ passati,	3. No evil (in your) dreams (do you) see,
manussānaṃ piyo hoti,	4. (to) Humans, beloved (you) become.
a-manussānaṃ piyo hoti,	5. (to) Non-humans [such as earth spirits, yakkhas, demons], beloved (you) become.
devatā rakkhanti,	6. Deities protect (you).
nāssa aggi vā visaṃ vā satthaṃ vā kamati,	7. Neither fire nor poison nor blades ** enter [and harm you],
tuvaṭaṃ cittaṃ samādhiyati,	8. quickly (the) mind (becomes) undistractible-and-lucid,
mukha-vaṇṇo vi-p-pasīdati,	9. (your) facial-appearance (becomes) clear-and-bright,
a-sam-mūḷho kālaṃ karoti,	10. un-confused {you become at the} time [of your death] {*****},
uttariṃ ap-paṭi-vijjhanto brahma-lok-ūpago hoti.	11. {Not having any} higher knowledge-penetrated, (in the) Brahma-world-(you will)-arise [in rebirth].


“Mettāya, bhikkhave, ceto-vimuttiyā	“Friendly-kindness ********* (from the) mind's-liberation,
āsevitāya bhāvitāya bahulī-katāya	cultivated, developed, abundantly-done,
yānī-katāya	{made-a}-vehicle
vatthu-katāya	{made-a}-basis,
anu-ṭ-ṭhitāya	kept-up,
paricitāya	consolidated,
su-samāraddhāya	properly-implemented,
ime ekā-dasā-nisaṃsā pāṭi-kaṅkhā”ti.	[then] these eleven-benefits (can be) expected.


20. Tatiyasamādhisutta	20. undistractible-lucidity (3rd)
Atha kho sambahulā bhikkhū yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.	And then several monks went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side and said to him:


“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“Could it be, reverend, that a monk might gain a state of undistractible-lucidity like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”
“Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	“It could be, reverends.”


“Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?	“But how could this be?”


“Idha, āvuso, bhikkhu evaṃsaññī hoti:	“It’s when a monk perceives:
‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa … pe … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.	That’s how a monk might gain a state of undistractible-lucidity like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. And yet they would still perceive.”


4. Rāgapeyyālavagga	4. Abbreviated Texts Beginning with Greed


AN 11.992–1151	992–1151
“Dosassa…	“Of hate …
pe…	…
mohassa…	delusion …
kodhassa…	anger …
upanāhassa…	hostility …
makkhassa…	offensiveness …
paḷāsassa…	contempt …
issāya…	envy …
macchariyassa…	stinginess …
māyāya…	deceitfulness …
sāṭheyyassa…	deviousness …
thambhassa…	obstinacy …
sārambhassa…	aggression …
mānassa…	conceit …
atimānassa…	arrogance …
madassa…	vanity …
pamādassa abhiññāya…	for insight into negligence …
pe…	…
pariññāya…	complete understanding …
parikkhayāya…	complete ending …
pahānāya…	giving up …
khayāya…	ending …
vayāya…	vanishing …
virāgāya…	fading away …
nirodhāya…	cessation …
cāgāya…	giving away …
paṭinissaggāya ime ekādasa dhammā bhāvetabbā”ti.	For the letting go of negligence, these eleven things should be developed.”


Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.





Ekādasakanipātapāḷi niṭṭhitā.	The Book of the Elevens is finished.


Aṅguttaranikāyo samatto.	The Numbered Discourses is completed.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 11

AN 11 vagga 1 Nissaya: Dependence

AN 11.1 Kimatthiya: What’s the Purpose?

AN 11.2 Cetanākaraṇīya: Making a Wish

AN 11.3 Paṭhamaupanisā: Vital Conditions (1st)

AN 11.4 Dutiyaupanisā: Vital Conditions (2nd)

AN 11.5 Tatiyaupanisā: Vital Conditions (3rd)

AN 11.6 Byasana: Disasters

AN 11.7 Saññā: Percipient

AN 11.8 Manasikāra: Awareness

AN 11.9 Saddha: With Sandha

AN 11.10 Moranivāpa: At the Peacocks’ Feeding Ground

AN 11 vagga 2 Anussati: Recollection

AN 11.11 Paṭhamamahānāma: With Mahānāma (1st)

AN 11.12 Dutiyamahānāma: With Mahānāma (2nd)

AN 11.13 Nandiya: With Nandiya

AN 11.14 Subhūti: With Subhūti

AN 11.15 Metta: Friendly-Kindness

(repeat of prelude with just last line added ‘ime’ )

AN 11.16 Aṭṭhakanāgara: The Man From The City Of Aṭṭhaka

AN 11.17 Gopāla: The Cowherd

AN 11.18 Paṭhamasamādhi: undistractible-lucidity (1st)

AN 11.19 Dutiyasamādhi: undistractible-lucidity (2nd)

AN 11.20 Tatiyasamādhi: undistractible-lucidity (3rd)

AN 11.21 Catutthasamādhi: undistractible-lucidity (4th)

AN 11 vagga 3 Sāmañña: Similarity

AN 11 vagga 4 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

☸ Lucid 24.org 🐘🐾‍


(cst4)	(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 11	Numbered Discourses 11


1. Nissayavagga	1. Dependence


2. Anussativagga	2. Recollection