200

The Book of the Tens

[TEXT V, 3IO

delusion, wrath, enmity, depreeiation.! illusion, treachery, stubbornness, impetuosity, pride, overbearing arrogance, intoxication of mind and negligence, these (same) ten qualities must be made to grow.'

HER); ENDS THE BOOK. OF THE TENS.

l As I pointed out before. makUa (gen.er,ally tm.ruda.ted 'hypocrisy') means, sccordiag to Oumy .• • ameering over another"B virtues.' In SItt. it has the two mes.nings of hypocrisy and wrath.

THE BOOK OF THE ELEVENS

CHAPTER 1.- DEPENDENCE.l § i (1). What is the use?

[811] Now the venerable Ananda came to see the Exalted One, and on coming to him saluted him and sat down, at. one side. So Ilea.ted he said this to the Exalted One:

f Pray, air, what is the object, wh[1t is the profit of good conduct l'

(This sutta, is exadly the same as No.1 oj this VOlU11W, euept that one of the ten qualities, 'nibbidii.-viraga.,' is here di'flidt:d 80 as to 1Il,ah: eleven. )

§ ii (2). Thinking withintentkm. [8121 (The same remarks apply to this sutta.)

§ iii (3). Lacking basis (a) (by the Teacher). § iv (4). Lackitlfl basis (b) (by BiiripuUa). § V' (5). Lad:ing basin (Il) (by AMtula).

[818-7] (The rome remarks app~y to these three 8Uttas also. 1M the titk in the uddsna of the Tens is 'basis' only.)

§ vi (6). Disaster (b).~

r Monks, if any monk: a buses and reviles, rails at the Ariyans who are his fellows in the Brahma-life, it is utterly impossible, it is unavoidable that he should not come to one or other of eleven disasters. What eleven ~

1 Ni.na~ ill the name given to this chapter, from the frequent occur.

I'Chce ,of :bhe word ill § 9. Text wrongly prints ni8wya (pupillage). the DAme cf A Rut,ta. of tho 'ToM, No. 24.

a At f S8 ~hi8 !lutta. OI'~mA wit.h ten re8ults. 201

202

The Book of the Eleoens

[TEXT v, 317

He fails to attain the unattnined ; from what be bas attained he falls awav: true dhn.mma is not made dear for bim ; or r:lse he is conceited about true dhammas, or be follows the Brahmalife without delight chc:rcin, or commits some foul offence [318J, or gives up the tmining and faJls back to the low life:l or he i[JJh into some grievous sickness, or goes out of his mind with distraction; he makes an end with mind confused u nd · ... 'lh~Il body brenk" up, beyond dea.th, rises up ugain in the Waste, the Ill-bourn, tlle Downfall , in Purgat.ory.

Monks, jf any monk abuses, . _ it i~ unavoidable that he should not come to one or other of these eleven disasters.'

§ vi] (7), Con$cio'Us work-aI-mind,'l

Now the venerable Ar.llnda came to see the Exalted One. ... Seated at one side he asked:

, Pray, sir, may it be that a monk's winning of eonce,ntration is of such a sort that. in earth he is unaware of earth, in water unaware of water, in fire unaware of fire, in air unaware of it in the realm of unbounded space unaware of it, in the realm of infinite intellection, in the realm of nothingness, in the realm of neither-perception-nor-not-perception unaware of it; that in this world he is unaware of this world, in the world beyond unaware of the world beyond; that. whatsoever is seen, h ea rd, sensed, cogr izcd , attained, sought after, thought OYeT hy minr1-1-of all t.hflf, he is unaware, and yet is

. ~ ,

conscious I

c It may be so, Anand~L A monk's winning of concf\ntration may be of such a sort that in earth he is unaware or cart h ... [319) of all that he may he unaware, and yet be conscious."

"But, sir, in what way mil}' 11 monlc'a winning of conccntration be of such a sorf ... that of all that, he is unaware and yet, maT be conscious ?'

J This item is inserted to make eleven.

" 8/J.'1l.iiii·1T\ana~ikUra (in udtlii1U'lj, This almost. aimrlar ~lltta is called samtidhi tot X, ~ o,

3 Cj. X,H, iii, 165: Huddh, P$,'ch, E/hi(:8 on § OGI of D},ammasl!1tgm:ti.

XI, T, 7]

Dependence

203

, Herein, Ananda, a monic is conseioue thus : This is the real,l this is the best, namely, the oalming of e.ll activities, the rejection of every subst rate, t.hc eIlding of craving, tb~ fading of int-erest, stopping and nibbana In such a. way, Anilnda, a monk's winning of concentration mny be of such a sort t.hat ill ear thhe is una.wa rc of earth and the rest; that in whatsoever is seen, heard, sensed, cognized, attained, sought. after, thought out by mind-of ull t.h,~t lie is una.ware , aud Jet at the sa rue time he ia conscious.'

§ viii (8). Conscious work of mind fb).2

Than the venerable luanda, having thanked the Exalted One. for what IlP. hail Raid, rose 11p from his spat, saluted him by kflllpllTIg his right side towards him, and went. to see t.hp, venerable Sii.ripllth., whom he greet.ed conrteously, ariri , after thE:! exchange of greetings End reminiscent talk, sat down at. one side, So seated he said this to the venerable Siiriputts :

[320] 'Pray, your reverence, may it be thl1t 11 monk's winning of concentration may be of such a sort that in earth he is unaware of earth ... (and he repeats his questions of the previoas suua; and gets exactly the same replies).

, It is wonderful, your reverence! It is marvellous, your reverence, how the explanation both of Ma~t,cr anti disciple will agree, will harmonize, meaningwith meaning, letter with Iet.ter, huw they will not be inconsistent-that is, in any word about the highest. [321J Just now, yOUI' reverence, I went to the Exalted One and asked him the meaning of this, and ho explained the meaning to me in these very same words and syllables as the venerable Sariputtn l It is indeed a wonder. a marvel, your reverence, how the explanation both of Master and disciple will agree . , . that is, in any word about the highest !'3

< 8an:ay,

~ Appa.re..ntly Coms], regards this Butta as part of the previous one. 3 OJ. 8, i v, 379=K.S, i v, Za9, where S~., Appenrlix, P: 29B, for read-

ings. Ag§ll.pada._i'l)=nibban~, Gomy ..

204

The Book of the Elevens

[TEXT v, 321

§ ix (9). Oonscious work of mind (c).

Now the venerable Ananda went to see the Exalted One .. and said:

• Pray, sir, may it be that a monk's winning of concentration may be of such a sort that, though he pay no heed to eye or object seen, or to ear or sound, to nose Or scent, to tongue or savour, to body or tangibles; though he heed not earth, wa.ter, fire, air, the realm of unbounded space, the realm of consciousness, that of nothingness, that of neither-perceptionnor-not-perception, though he heed not this world nor the world beyond; though whatever is seen, heard, sensed, cognized. attained, sought after, thought out by mind-to all that he pays no mental heed, and yet does so ~'

'It may be so.lnanda .... '

[822] 'Pray, sir, in what WAy is a monk's winning of cancsntration of such a sort that ... though he pays no mental heed to all that, yet he does l'

'Herein, Ananda, B. monk's work-of-mind is thus: This is the real, this is toe best, namely: the calming o:f all activities, the rejection. of every substrate, the ending o:f cra.ving, the fading of interest, stopping and nibbiina. In such 8. way, handa, a. monk's winning of concentration ill of such a son that;, though he pays no mental heed to eye or object Been, to ear or Bound . . . to whatever is seen . . . thought out by mind-though he pays no mental heed to all that, yet he

does 1:10. '1

§ x (10). Sandh4.'2

[823] Once the Exalted One was staying at Niitika8 in the Brick Hall. Then the venerable Sandba came to see the Exalted One. As he Bat at one side the Exalted One said this to biro :

1 Com". paaawkkM·nd (contemplation) is spoken of here.

I I have not found this ll&me elsewhere, Text has f/.T. saddn4, and uddiina. has 8ekho. In § 15 below is '" monk named Saddho. but it is doubtful whether this is s name or sn epithet. Cf. S. ii, 153: infr. 216 n. • At Dial. ii, 97, Niidika «of tbe NiidwsJ; cj, K.B. ii, 51; iv, 50, 282;

v, 3111" [8..4., ad 100., NUika,=the village or two kinsmen, Cu!ltpitA And Yaha:pitii., unole and grandfather]; a.s. iii, 217, 278 haa N&dika.

XI, I, ro)

Dependence

20ts

'Sandha., do you muse with the musing of the trained thoroughbred. Muse not with the musing of the unbroken colt.! And what is the musing of the unbroken colt ~

The unbroken colt, Sandha, when tied up by the feedingtrough muses: Fodder! Fodder I Why is that t 'When thus tied up by the feeding-trough it Dever occurs to him:z I wonder what task the trainer will set me today t Who.t can I do for him in return 1 But tied up there by the feeding~ trough he just muses of fodder.

In t,he rome way, Se.ndha,~. oerte.in one here, an untrained man-colt, who has gone to the forest or the root of a. tree or a lonely dwelling-place, lives with a heart obeeesed by desire and lust, oyerwhelmed by desire lind lust, and he has nol, come to know the way out of desire and lust when they arise. Keeping desire and lust within him" he muses, he is bemused, he is im-mused, he is de-mused."

[324J He mUBeB dependent on earth, be muses dependent on water ... fire ... air ... the realm of unbounded gpaC6 • . . of eonsoiousness . . . of nothingness . . . of neitherooneciouaness-nor-uneonaciousneas, he muses dependent on this world, dependent on the world beyond; whatever is seen, heard, sensed, cognized, attained, sought after, thought out by mind--on that also dependent he muses.5 Of such a nature, Sandha, is the musing of the unbroken nan-colt.

And what, Sandha, is the musing ofthe thoroughbred 1 The goodly, trained thoroughbred, when tied up near the feeding-trough, muses not thus: Fodder! Fodder I Why not 1

I Def. a.t A. iv, 397; C/. G.S. i, 223, see. 2 For thi~ idea. cl G.lS. ii" lIS,

a ..4nklral1 katvd=aObhanlan, 1:arittxi, Crm6Y,

, Jhii!/4ti. pajjMyo,ti. nijjhdya.ti, (U,>Q.jjJ.iiyatl.' 4. t;J.s: ii, 22{l, where I quoted. Lord Chalmers' tmndation a.t M. i, 334 (' they tnnce, e.nd en-brance, and un-trance, and de-trance 'I, hid in scom of the' ahave. ling monks.' The prefixes seem to dli9pe.rage the qu~lityof his muOng. Uomy. MA. seems to miss the point of !loll this, Bsying , the word! 80ft just strengthened by prefixes: Our Comy. here is more explicit: jMyati= h e pm.den. aanjha~' = he musea diversely hither and thither; ni,iihdgali-ho mueea deBnitely without break.

6 Thl~ pa8i1ll.ge quoted at Netti, pp. 38, 39, differs slightly there.

206

The Book of the Elevens

[nXT v, 324

When the goodly, t.rairied thoroughbred, 8::moha,. is. tied IIp near the feeding-trough it occurs thus. to him: T wonder what task the trainer will set me today z Wbat return can I make to him? He muses not on fodder always when t.ied up near the feeding-trough. The goodly, trained thoroughbred, Sandha, looks (with dread) upon the application of the gon,d 0,3 one would look upon a debt, iruprieonment, loss, a piece 01 ill-luck1

In 1:,he same way, Sandha, the goodly thoroughbred man who has gone to the foreat, to the root of a tree, to a lonely dwelling-plac.e, lives not with his heart obsessed by desire 9.11d lust, not overwhelmed by desire and lust, but. he comes to kuow the way oul, of desire wud lUOiL, as it really ill. He dwells not with his heart obaeeaed by malice ... sloth-andtorpor . . . worry-and-flurry . . . by doubt-and-wavering .... with heart not overwhelmed by doubt-and-wavering, but he comes to know the way out of doubt-and-wavering when it arises.

He muses not dependent" on earth, water, fue, air, and the rest ... whatever is seen, heard, sensed, cognized, attained, sought after, thought out by mind--depende.nt on all that he muses not, and yet he does muse. [325] Moreover, Sandha, to him thus musing the devas, with their lord," and the Brabmas with their COllSOIts even from afar bow down, saying:

We worship thee, thou thoroughbred of men, We worship thee, most excellent of men;

For what it is whereon depending thou

Art mUsing-that we cannot comprehend. '4

At these words the venerable Sandha said this to the Exalted One:

1 Cj. o.s. ii, lUI.

~ No, nis~aya=' owing to absence of restraint (check or hindrance), 1I.iyanii!la abMvena. He makes nibbana with the fruita of attainment hill object of musing,' Cr>my.

3 Sa-inda=BakIM.

• CJ. 811. V. S44. S. iii, 91=K.6'. iii, 76 n.; S4. ii, 297; D. iii, 198= DA. iii, 79L Here e.nda.t S. iii text should rc",d ila~"a te ndhkijiinama

for le<,wbAijalliima. -

l

j

xi, !, HJj

Dopendence:;

207

, But pray, sir, how musing docs the goodly thoroughbred man muse? For be muses not dependent, 011 earth, water, fire, air and the rest ... and yet lie does muse.

To him how musing, sir, do the devas with their lordaud the Brahmas 'with their consorts even from afar how down saying:

We worship thee, thou thoroughbredol men .. 3'

, Herein, Sandha, for the goodly thoroughbred man in earth the consciousness of earth is made clear i! in water the consciousness of water is made clear; in fire ... air and the rest [326] ... in this world .. _ in the world. beyond , .. in whatsoever is seen .... therein consciousness is made clear. Musing thus the goodly thoroughbred man muses not dependent on earth and the rest .... and yethe does muse.2 Thus. musing the devas ... bow down saying:

We worship thee, thou thoroughbred of men .

§ xi (11). At Peacocks' P'eeding·ground.3

Once the Exalted One was staying near R:ijag<lba at Peacocks' Feeding-ground in the Wanderers' Park. On that occasion the Exalted One called to the monks, saying: • Monks!'

'Yes, sir,' replied those monks to the Exalted One, who said this:

, Monks, if be be gifted with three qualities a monk is fully proficient, has fully macherl reiefl~e from bondage, hasfully lived the Brahma-lifa, bas fully reached the goal, iii hcst of devas and mankind. What three qualities ~

Thl'. aggregate of virtues, of concentration, and of insight belonging to an adept.

[327J Gifted with these t.hree qualities a monk . . . is best of devas and mankind,

1 Vibh/iji.ji.=pr.Jctllii, ODmy.

2 Not explained, but see note above,

l Morll-nivup:;t as at, GJL :, 270 n. (for three sets of threes cf. K.S. iii,14).

208

The Book of the Erevens

[TEXT v, 327

If he be gifted. with truee other qualities ... 16 is best of devas and mankind. Wha.t three other qualitiea l

The marvel of more-power, the marvel of mind-reading, t.he marvel of emorting others. Gifted with these three . . . he is beat of devas and mankind.

II he be gifted with three further qualities a. monk . . . is beat of devss and mankind. Whut three further qual.ities 1 Right view, right understanding and right release. : . .

If he be gifted with yet two other qualities a. monk . . is best of devas and mankind. What two other qualibies 1 Knowledge and practice.

Gifted with these two other qualities a monk is fully proficient, has fully reached release cram bondage, fully lived the Brshma-Iife, fully reached the goal, is best of devas and mankind,

Monks; these verses were uttered by the Brahms, the Eternal Youtll:1

The noble is the best among the folk Who put their trust in lineage.

But one in wisdom and in virtue clothed Is beat of devas and mankind.

Now, monks, these verses were well Bung. not ill sung, by the Brahma, the Eternal Youth, well spoken not ill spoken. [328], they are fraught with meaning, not void of meaning, and they are approved by me toO.ll I, too, say. monks:

The noble ie tho beat among the folk Who put their trust in lineage.

But one in wisdom and in virtue clot ed Is best of devae and mankind.'

I BmAma 1:iananlc!tmaro (or' Five·Crest ." D. 1, 99; c/. K,S. i, 192 1\.; ii, 194; also D. iii, AI19"nM·8utwnM.

• .As .at D. i, 99; N. i, 35S. Anumata (from anvm<>iinau)= 4nuiiiUiJa, Oomy.

xr, II, 12J

Recollection

209

OHAPTER II.-RECOLLEC'I'ION.l

§ i (12). Mahiinama (a).

On a. certain occasion the Exalted One was staying among the 8akya.M lit. Kapilavatthu in Banyan Park. Now on that occasion a numbsr of monks were. husy making robes for the Exalted One: 'For,' sairl they, 'when the rains lure over the Exalted One will go forth On his rounds.'

Now Mahaniima the Sakyan2 heard it said that a number of monks were busy making robes for the Exalted One .... so he went to sec the Exalted One, and on coming to him saluted the Exalted One and sat down at One side. So seated he said this to the Exalted One:

, I have heard it said, sir. that a number of monks are busy llllleking robes for the Exalted Olll;l, and that when the .ra.ins lire over th!;l E.x.a.lteJ. O.le wHI ~t\t Iurth 1J1l Li~ rounds. Pra.y, sir, among those who live in various ways, in whose way of living should we live?'3

[329) , Well asked, Mahanama! Well asked, Mahanama!

It is a fit thing for you clansmen to come to see the Wayfarer and ask such a question.

He who means business/ Mahiinama, is a believer, not an unbeliever. He who means business. is of ardent energy, no sluggard. He who means business has mindfulness fixed, n~ distracted. He who means business is composed, not discomposed. He who means business is strong in insight, not weak in insight. When you have established yourself in these fiva qualities, Mahanama,. you should further make six qualities to grow.

In this matter, Mahanarna, you should recollect the Way· farer thus:

I Anussaii ; c/. G.S. i i , 39, 65, ctc., iii, 2{J4 n.

• He was reckoned etad. agga in giving choice alms. food. Cf. K.S. v, 200, 320, 32~., 333; G.e, f, 23, 198, 2M; iii, 204, etc,

a Of. Mrs. Rhys Davids' SalllCl, 337. 'I'hi8 same introduct.ion is at K,S. v, 34!l, but t.here he ash about oomforting tho siok.

4 ArcUlhako.

14

2'10

The Book of the Elevens

[TEXT v, 329

Thl,! Exalted Qne is an arahant , fully enlightened, perfect ill knowledge and pradice, a Welfarer, a world-knower, an unsurpassed trainer of men to be tIained, teacher of dcvns and mankind, an awakened cue, Exalted One is he. At such time, Mahanama, as the Ariyau disciple tbus calls to mind the 'Wayfarer, at that time his heart il::l uot, obsessed by lust; not obsessed by malice, not obsessed by delusion ; at such time his heart is firmly fixed on the Wayfarer; with upright heart the Ariyan disciple wins the joyful thrill of the weal,' wins the joyful thrill of dhamma, wins the joyful thrill of joy that goes with dhamma; in one so joyous is born zest; in one of zestful mind the body ]8 calmed; he whose body is calmed experiences happiness; the mind of the bappy man is concentroted. This one, I'Ilahaniima, is thus spoken of:

"The Ariyan disciple dwells evenly2 'mid folk who are at strife; void of malice he dwells 'mid folk who are malevolent: blest with the ear of dhamma he makes recollection of the Awakened One to gr-ow."

Then again, Mahana-ma, you should recollect dhamma thus:

Well declared by the ExaHed One is dhamma that is of this visible life, unhindered by time, that. bids one come to see it, that leads onward, to be understood by the discerning, each forhimself. At such time, :!fahanama, as the Ariyan disciple recollects dhamma, at that time his heart is net obsessed [3ao] by lust, malice, delusion. At such time his upright heart is fixed on dhamma.; upright in heart the Ariyan disciple wing the joyful thrill of the weal, wins the joyful thrill of dhamma, wins the joyful thrill of the joy that goes with dhamma, In one JOYOll'" is born zest; in one of zestful mind the body is calmed; he whose body is calmed experiences happiness; the mind of the happy man is concsntrated. This one, Mahiinama, is thus spoken of: "The Ariyan rJis(';iplf1 dwells evenly ... he makes recollection of dhamma to grow."

----------

1 Attha.vala, liB e.l. M. i, 37, and below, § IS. Veda=8O'IIW1IUo'OII1, JlA. (P, lJid. translatee, 'joy caused by the comprehension of the truth.') Cf. G.S. iii, 2007'-

! Vin ........ nd sam<I (' he keeps the even tenor of his wa.y ').

XI, II, I2]

RecoZUxi,ion

211

Then again, Mahiinama, you should recollect the Order thus:

Well-faring on the way is the Order of disciples of the Exalt,cd One, straightforward-faring on the way is the Order of disciples of the Exalted One, faring on in the Method is the Order of disciples of the Exa.lted One, dutifully faring onward ia t,hc Order of disciples of the Exalted One, namely:

The four pairs of men, the cjght pe£8ons who are males.l Such is the Exalt,ed One's Order of disciples. WoEthy of honour, worthy of reverence, worthy of offerings, worthy of salutations with clasped hands are they, a field of llltlrit unsurpassed for i,he world.

At such time, Mahiinama, as the Ariyan disciple recollects t.l)e Order, I;I,t that time his heart is not obsessed by lust, rual ice and d~lu8iou. His heart i~ upright, is firmly fixed on the Order; with heart thus upright the Ariyan disciple wins the joyful thrill of the weal, wins the [oyfulthril] of dhsmma, of the joy that goes with dhamma . . . he makes recollection of the Order to grow.

Then again; Mahii.nama, you should recollect your own virtues as being unbroken, whole, unspotted, untarnished, giving freedom, as praised by the discerning ones, virtues untainted, which lead to concentration of the mind. At such time, Mahanama, as the Ariyan disciple recollects his virtues, at that time his heart is not obsessed by lust, malice and delusion. At such a time his heart is upright, firmly fixed On virtue. With heart thus upright the Ariyan disciple wins t~e joyful thrill of the weal, of dhamma, of the joy that goes With dbamma . , . he makes recollection of virtue to grow.

. {331J Then again, Mahiinama, you should recollect your own liberality, thus: A gain, indeed, it is to me, well gained it is by. me that, amid folk 0 'ergrown wi th the blight of stinginees, I live at home with heart cleansed of the blight of stinginess, open-handed, pure-handed, delighting in self-surrender, one to ask a favour of. one who rejoices in dispensing charitable

--------

1 T'hosa on the eight stages or t.he Arah",nt path. Elsewhere I have translated purisa,p1J!l(J(lla. as "maleman '---<l.U" at § 75, where there is a contmBt between an ignorant woman disciple and thp. p.xPl'rt male.

212

The Book of the Elevens

[TEXT v, 3]1

gifts.1 At such time, Mahii.nima, as the Ariyan disciple recollects liberality, at that time hie heart 19 not obsessed by lust malice and delusion. . .. This one,. Mahaniims., i!l thus sooken of: "The Ariyan disciple dwells evenly 'mid folk who are IIot strife, void of malice he dwells 'mid folk who are malevolent, blest with the ear of dhllmmll.'Z be makes reoolIection of liberality to grow."

Again, Mahimamu, you should recollect the devas, thus:

There are the devas of the Four Great Kings,3 bhosc of the suite of the Thirty-three, the devas of Yama, the dcvas of delight, the devas who delight in creation, those who have power over the creations of others, the devae ~f the body of Brahma, the devas beyond that. In me too IS Been tbat sort of faith blest with which those devas da;eased hence and rose up again there. [332] In me too is .seen ~hlit sort of virtue, that sort of learning," that sort of liberality, that sort of insight, blest with which those devas deceased here and rose up again there. At such time, Mah~~, all ~he Ariyan disciple recollects the faith, virtue, learning, hbera~lty and insight bot.h of himself and of tho~e devas, att~at time his heart. is not obsessed by lust, malice and delusion. At that time his heart is upright, fixed upon the devas, WIth upright heart the Ariyan disciple wins the joyful thrill of the weal, of dhamma, of the joy t.hat goes wit.h dhamma, l~ one, joyous is born zest ; in one of zestful mind th~ body IS calmp.d; he whose body iscalmed experiences happme_ss: the mind of the happy man is concentrated. This one, Mahan~m~, is thus spoken of: The Ariyao. disciple dwells evenly mid folk who are at atrife ; void of malice he dwells 'mid folk who are malevolent; blest with the ear of dharoma~ he makes recollection of tbe devas to grow,'

1 Tile sameadvice is give" to M"hiinallla "t K.S. v, 33,9 (8. v, 395). A 8u .. t G.B. iii, 2.06, but ibid. 24.8, ' stroo.In of dhsmma. . Se~ a.~ve" § 75 n.. I tll.ke '.ea.r of rlhamma ' to mean the' still 13 mall voice (of

()on~cimc!l) Of the higher clairaudience.

a Again at K.S. v , 350; cf. Path 0/ Purity ii, 339.

4 su.ta.1J.

Recollection

213

§ ii (13). Mahaniima (b).

On a certain occasion the Exalted One was staying among the Sakyans at Kapilavatthu in Banyan Park. Now on that occasion Mahii.nama the Sakyan had risen from the bed of sickness, had not long arisen from sickness. At that time a number of monks were busy making robes for the Exalted One ... (as in prei'io'l£s sutla).

[333J Now Mahansma the Sakyan heard it said that a number of monks were busy making robes for the Exalted One ..• so he went to the Exalted One and told him what he had heard, and asked:

'Pray, sir, among those who live in various ways, in whose way of living should we live r

'Well asked, well asked, Mahiinama ! ... he who means business is strong in insight, not weak in insight. When you have established yourself in these five qualities, Mahaniirna, you should further make six qualities to grow.

Herein) Mahanama) you should recollect the Wayfarer f.hus: 'That Exalted One is arahant, . .. At such time IlS

the Ariyan disciple thus calls to mind the Wayfarer at

such time his heart is firmly fixed on the Wayfarer the

mind of the happy man is concentrated. This recollection of the awakened one, Mahanama, you should make to grow as you go along, as you stand, as you sit, as you lie, as you apply yourself to business; you should make it to grow as you dwell at home ill yoW' lodging crowded with children.

[334] Again, Mahanii..mR., YOll should recollect dhamma ... the Order .. _ your own virtues .. your own liberality (all a.~ in prl':lIio'/1.S glll.la} . _ also the devas ... the mind of the happy man is concentrated.

This recollection of the devas, Mahiiniim.(l, you should make to grow as YOll go along ... as you dwell at. home in your lodging crowded with children.'

§ iii (14). Nandiya.1

On a certain occasion the Exalt.ed One was staying among the Sakyans a.t. Kapilavatthu in Banyan Park. Now on that

1 Similar advice is given to Ncmdiy ... a.t K.B. v, 340.

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The Book of the Elevens

[TEXT v , 334

occasion the Ex.alted One Wag deeircus of taking up residence during the rainy season at Savatt.hi. And Nsndiya the Sakyan heard it said that th(;l Exalted One so desired,

[335] Then it occurred to him: Suppose I also were to take up residence at Sil. v atthi: during the rainy SCQ.Bon. Then I could both apply myself' tu Ilq buainees and at the same time get a chance of seeing the Exalted One from. time to time.

80 the Exalted One took up re~ildence at Sivatthi during the rainy season and Nandiya the .8akyan did the same, There he' applied himself to his business and from time to time got a chance of seeing the Exalted One.

Now at that time a number of monks were busy making robes for the Exalted One. . .. And Nandiya the Sakyan heard it said ... and went to the Exalted One ... and asked him:

'Pray, sir, among those who live in various ways, in whose

way of living should we live ?'

And the Exalted One replied: 'Well asked, well asked, Nsndiya l It is a fitting thing for you clansmen to come to the Wayfarer and ask such a question. He who means business, Nandiya, is a believer, not an unbeliever. He who means business is virtuous, not immoral.f He who means business is or ardent energy, no sluggard. He who means business has mindfulness fixed, not distracted. He who means business is composed, not discomposed. He who means bnxiness is strong in insight, not weak in insight. When you have established yourself in these six qualities, Nandiya, you should set up mindfulness in the inner self in five" qualities.

Herein, Nandiya, you should recollect the Wayfarer thus: [336] That Exalted One is an arahant. . .. Thus, Nandiya, firmly fixed on the Wayfl!.rpr you should set up mindfulness in the inner self.

Ago.in, Nandiya, you should recollect dhamma thus: Well

L Text should read adhitt}o.ah',,8U.11O·' for adi!lhct-.

• Thi~ item. i. added to the £iv's of the previous .Butta.. ) Si» in previous 8UU ...

XI, II, 14J

Recollection

215

declared by the Exalted One is dhamms that is of this visible life, unlimited by time ... to h~ understood by the discerning, ea.ch for himself. Thus. Nanrliya, firmly fixed on dhsmmn you should set up mindfulness in the inner self.

Again, Ncndiya, you should recollect lovely friends thus:

A gain to me it is indeed! Well gotten indeed by me it is, t,hat I have lovely friends, compassionate, desirous aimy welfa.re,. who encourll.geandexhortme. Thus, Nandiya , firmly &.xed on lovely mends you should set up mindfulness in the inner self.

Again, Nandiya, you should recoUect your own liberILlity thus: A gain it is to me indeed ! Well gotten indeed it is by me, that amid folk overgrown with the blight of stinginess I live at home oleansed of the blight of stinginess, openha.nded, pure-handed, delighting in self-surrender, one to allk a favour of, rejoicing in dispensing charitable gifts. ThUll, Nandiya, firmly fixed 011 liberality you should set up mindfulneas iI), the luuer self.

Once more, Naudiya, you should recollect the devas thus; Whatsoever devas, passing Lerond the compauy 01 those devas who subaist on food material,' UI) riseup again in a certain mind-made body-such devas observe in the self nothing more to do, no need for repeating what is done.!!

Just as, Nandiya, a monk who is definitely released" observes in the self no more to do, observes no need for repeating

1 KahaUn/ciiro.-blw,jdchfi=' of the kIlmat'llOOI'li, Co-my. Cf. G.S. iii, lU-2 and. n., where SiLriputtB. sa.ys: • It is possible for a monk who h8.s .. chie v ed ... irtue, concenbr .. ~jUll .. ud 'JI>light. ool.h to ,.~Lai.n ('1., 6mling of consciousness of fooling and to n.d"" ircln tha.t Btate; and, if in this visible world he has established gnos is, h*" may pass beyond thA nom. ~a~y of devas supported by (more or less) w!IoteriaJ sustenance, and, rrsmg up in a certain mind-made body, he may attain the same state aDd arrse therefrom.'

: CJ:.4.: !i~, 378 ~,,"ta.s8a pa'iwy(} n'a.tthi, karantyav = vijja.Ul.i. iv, 36G (" aljhi"hnc, tdta"'Vrom1."yatl, ,,'aHA; kala" .. ", pa#icayo); and Uol. 85, wh .. re Cr:nnll. hit ... ·lin. f.i bha.tJila-ma(l!]o ;puna bhd~'iyati.

3 A .

8(.!!maya.·t'lmuito; cj. 8amaya·vimulto (tempornrily released).

Com~!. has abhiaama.ya."imuttiya 1!im'!J.lW, kkiw8a1,'a [evidenbly wrolllJ for ubhisumetimeaJJ.sto comprehend). CJ. SA. i, 182·3; A.iii, 173. '

215

The Book of the. Elevens

[TEXT v. 336

what is done, even so, Nandiya, whatsoever devas, passing beyond the company of those dnvas who subsist on food material, do rise up again in a certain mind-made body, [337) such devas observe in the self nothing more to no, DO need! for repeating what is done. Thus, Nandiya, fixed upon the devas you should cause mindfulness to arise in the inner self.

So, Nandiyn, poseeesing those eleven qualities the Ariyan disciple just abandons evil, unprofitable states, he clings not to them. Just, as, Nandiyo., it pot upset pours out its water and cannot, take it in again;l Or just as fire let loose in ::> dry grass-jungle goes blazing on and turns not back to what is burnt out, even so, Nandiya, the Ariyan disciple possessed of these eleven qualities just abandons evil, unprofitable states and clings not, to t.lieur.'

§ iv (15). S1lhhfli.i.

Now the venerable Subhuti2 came along with fi believing monk bo see the Exalted One, and on coming to hi.m saluted the Exulted Que and sat down atone side, As he sat at one side the Exalted Olle said Lhis to the venerable SUlbhuti;

'Pray who is this monk, SuLbl'lli ~'

, He is a believer, sir. He is the 81Jfl of a believing disciple and went forth from a believer's home to the homeless.'

• But, Subhuti, does this believing monk, the Bon of a believing disciple who went forth from a believer's home to the homeless-does he conform to the traditional marks of the believer r

'Now is the time for this, 0 Exalted One! Now is the time for this, 0 WeUarel', for the Exalted One to tell the traditional marks of belief in a believer. Now I shall understand whether this monk does conform" to the traditional marks or not.'

1 0/. s. 'if, i8, where the reading ia better,

; 8. was young-er brother of .AnathapiQ~ih; rJ. Brethren, p. 4.

Oomu, thinks this monk was hie nephew. Saddlw may, however, be his ~IIoJlle. OJ. Sandha above, p .. 204 n.: S. ji,l63 Ayaema SaMAo.

e Sandi&sati sadd,'wipadJ1Uml, lit. "does he harmonize with the behever'a oharacteriatics j ' Goo.y .. takes the word (which also IDeaDS 'legend ') tu be equa] to lakkhana, 1!.~ a.t A. i, 102, kamma-lak,~ paryJito; apadane Bo/,ha!;, palina.

XI, II, IS]

Recollection

217

'Theil, Subhuti, do you listen. Pay attention carafnl ly and I will speak. '

, I will, sir,' replied the venerable Suhhiiti to the Exalt.ed

One, who sa id : . ,

(338J 'Ill this connexjon, Subhuti, fl., monk ~s v:rtuous,l he lives re~tralned with bhe restraint of the Ohligation, well equipped with CH.uge of practice, seeing danger in minutest faults, and undertaking the practice of the precepts of the training applies himself thereto. In so far as a monk is such, Subhuti, this is a traditional mark of belief In a believer,

Again, a monk has heard much; he bears ill mind what he has heard, stores up what he has heard. WhatslJever teachings, lovely in the beginning, lovely midway, lovely I;l.f., the end (of life), both in spirit and in letter do stress she Brah~~life ill its all-round fullness and utter puriity-suchteachmgs are much heard by him, borne in mind, repeated aloud, pondered and well penetrated by vision. In so far as a mo~ has heard much, Subhnci, this is a traditional mark of belief in a. believer.

Again, Subhuti, a monk has friendship with the lovely, fellowship with the Lovely, companionship with the lovel~. In so far asa monk is such an one, Subhilti, this also is a traditional mark of belief in a behever .

Again, a monk is pleasant to speak to, blest with qualities that make him easy to speak to; he is patient and clever at grasping instruction given. In 50 far as a monk is such, this also is a traditinnal mark. . . .

Again, in all the undartakings of his fellows in the BrahmaIife, bf>. t.hey matters weighty or trivial, be is shrewd and energetic, possessing ability to give proper consideration thereto, lUI to what is the fit thing to do and how to manage it, In so far as a monk is such, this also is a traditional mark ....

[339] Again, Ii. monk delights in dhamma, is pleasant. to converse with, he rejoices exceedingly in further dhamma, in further discipline. In so far. ail B, monk is such, Subhfiti , this also is a mark. , .

.. - -~-.- .... -- .. -- .. --~----.~---------

lA8a.t,§17.

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The Book oj the Elevens

[TEXT v. 339

Aga.in, a ruunk d wells resolute in energy for the abandoning of bad qualities, stout and strong to acquire ~od qualities, not shirking the burden in good qualities. [Ill so far a s a monk is such, this also is a traditional mark.

Again, Subhuti, a monk wins at pleasure, without pain and without stint;' the four musings which are 01 t,he clear consciousness, which are concerned with the happy Jile in this visible world, In so far as a monk ie sueh, this also, Subhiiti, is a traditional mark .... 2

Theil again, a monk can recall his manifold dwelling aforetime, to wit: one birth, two, three .. , ten, up to a hundred births, a hundred thousand births; also the divers toldings up of roons, the divers unloldings of eeons, the divers foldingand-unfoldings of seons (remembering): At that time I was of such a name, of such a family, of such complexion, so supported, thus and thus experiencing weal and woe, of such and such a span of life: I, as that one, thence deceasing, rose np again at that time; there too' I was of such a. name, of such a family, of such complexion ... I, as that one, thence deceasing, rose up again here. ThuB with all details and characte~istics he can recall his [840] manifold dwelling aforetime, In so far as a monk can do this, this also is a traditional mark of belief in a believer.

Again, Subhfiti, a monk with the deva-sight, purified and surpassing that of men, beholds beings deceasing and rising up again (cs in § 30 oj the Tens). . .. In so far as a monk can do this, Rllhhiiti, this also is a traditional mark. ..•

Yet again, Snhhiit.i , by the destruction of the cankers, a monk in this same visihle life attains the heart's release, the release by insight, acquiring it. by his own oomprehenaion, and realizing it so abides. In so far s S a monk is such an one, Subhut.i , this also is a traditional mark of belief in a believer.'

.At these words t.he venerable Subhfiti said t.his to the Exalted One:

--------------

, As in * 30 uf t!.~ Tens,

• Mo.t ~f these qual it.ies .. re aaer ibed to the 11;J.ster himself hy the rajah Plt!lf'nl'l.rli at 30. of the TeJlB.

xr, II, 15J

RecoZlection

219

'SiJ', all these tra,ditional marks of belief in Q believer, spoken of by the Exalted One, are Been to exist in this monk, and he conformeto them.' [341] (And he repeatel them all. alt be!QTe.)

, It is well, Subhii.ti! It is well, Subhuti l Therefore do

you live along with this believing monk, and when you wish to do so, Subh6.t.i, you should come along with this believing monk to see (,he Wayfa.rer.'

§ v {IB}. AdvantagtlB.1

[842] • Monks, eleven advantages are to be looked for from the release of heart by the practice of amity, by making amity to grow, by making much of it, by making amity a vehicle and basis, by persisting in it, by becoming familiar with it, by well establishing it. What are the eleven 1

One sleeps happy and wakes happy; he sees no evil dream; he is dear to human beings and non-human beings al1ke;2 t.he devas guard! him; fire, poison or sword affect him not; quickly he concentrates his mind; his complexion is serene; he makes an end without bewilderment.; and if be has penetrated no further (to Arahantship) he reaches (at death) the Brahma-world,

These eleven advantages are to he looked for from the release of the heart by the practice of amity ... by well establishing amity.'

§ vi (17). Dasama, the housefatker.3

On a certe in occasion the venerable Ananda wns staying near Yesa-li at BcluYa hamlet:' Now on that. occasion the

t l'hiR h.voul"it.e sutta, quoted .FA- No. llilfl; Mil. Paiih. 198 (trans. i, 279) i Path. of Purity, i i, 352 (which pa.a8a.~e Camy, quotes).

2 Oomy. and V.M, 312, 'lilrethe elder Viaiikha.' Of. a.s. ii, 59 .

3 This sutta, here called Dasama by uddana .• is at M. i, 350 (A!!halca- 1'!agara~tta.):=F. Dialog. i, 257. Uur C01ny.=MA. iii, 12 ff.

• Boluva (vilva-tree) was, according L<l> O""'Y' , on the slope at the foot of c. hill to the south of Yeas]i. OJ. K.S. v, 130; DA. i i, 546. Pii.t.aliputb.. eapital of Magadha, is some distanee to the south-west of Ve.'!ii.lI, on the Ganges.

220

The Book oj the Elevens

[TEXT V, 342

housefather Dasama! of Atthaka town bad come to Pitaliputts. on some business or other.

Now the housefather Doeamc came up to a certs.in monk in Cook's Ploasuunce.f and on roaching him said this to t.ha.t monk:

"Pray, sir, where is tho venerable Ananda. nowstaying '? \Veare an xicus to see the venerable Annnda, air,' 'Housdather, the venerable 1nanda is staying here near YcsiiJi, at Bcluva hamlet..'

So t.he houselather Da.5ama of Atthaka t,OW1~, having sett led his business <1.(, Pii,~:;.liputtfi., went to Bduvft. hamlet, near Vesali, tv see tha veneruble Anawla,aw.l on cowing to him saluted him and Bat down at one side. So seated he said this to the venerable Ananda:

[343] 'Pray, A.nanda, sir, is there anyone condition enunciated by that Exalted, One who knows, who sees, that arahant who iii a perfectly enlightened one-a condition whereby a monk who lives in earnest, ardent, with the self eetablished," can get release for his heart yet unreleased; or whereby the cankers not yet destroyed will come to an end-a condition whereby he wins the unsurpassed peace from bondage? not yet won ?'

, There is such a condition, housefather, enunciated by that Exalted One, . , whereby a monk. , . wins the unsurpassed peace from bondage not yet won,'

, And pray, sir, what is that one condition r

'Herein, houselather, a monk aloof from sense-desires, aloof from unprofitable states, enters upon the first musing, which is accompanied by thought directed and sustained, born of seclusion, zestful and easeful, and abides therein. He thus ponders: This first musing is just a higher product,

1 'The tenth .. ' He was so reckoned in his family relationship according to Com'!!.

i Ku.kkttlr'iriit1Ul. I have so eulled it at }LS. v, 14, Comy., however, says it was made by Kukkuta, the rich man. [}J. G.S. iii, 48 n.

a pa;hitutta. See 3finor Anlhowgies xiii (!rlre, Rup Davids) on the commentayi .. l explanet.ion "6 pfMilrttla (' who has tI,e Bel! ,ent away'). i Yoga.kJ<hEma.

xr, II, 17]

Recollection

221

it is produced by higher thought. Then he comes to k~ow:

Now even that which ]s a. higher product., produced by higher thought,. is impermanent, of 11 nature to end. Fixed on that he wins destruct.ion of the canl« '11; and, if not that, yet by hits passion for dhamma;' by his delight in dhamma , by utterly making 8011 end of the five fettr:rs belonging to this world, he is reborn tspontaIleou~ly,2 and in tho.t state pt:sses utterly a way, never W return (hither) from that world.

This one condition, housefather, has been clearly enunciated by that Exalted One . . . whereby a. monk . , , wins the unsurpassed peace frum bondage not yet won.

[344] Then again, housefather, a. monk, by the calming down of thought directed and .tlul:ltll-ined, enters upon the second musing, that calming of the inner self, that oncpointedness of mind apart from thought directedund sustained, that is born of mental balance, zestful and easeful, and having attained it abides therein. Likewise he attains the third musing ... the fourth musing .... 11 He thus ponders:

This fourth musing is just a higher product, it is produced by higher thought. Then he comes to know: Now even that which is a higher product ... is impermanent, of a nature to end. Fixed on tba.t he wins destruction of the cankers (as in the previ.o'Us section) ... by delight in dhamma , .. he pa.sses utterly away, not to return (hither) from that world.

This one cond ition, housefather, has been clearly enunciated by that Exalted One ..• whereby a monk ... wins the unsurpassed peace from bondage not yet won.

Then aga.in, housefather, with a heart possessed by amity . . . by compassion. . . by sympathy.,. possessed by equanimity (as in § 207), he irradiates one quarter of the world; so also as regards the second, third and fourth quarters of the world; likewise above, below, across, everywhere, for all sorts and conditions; he abides irradiating tbe

, Dhamma-riujena, according to Comy, 'passionate desire lor calm and il\$igbt,' (If he can master this passion he bec:Qme!la.rlJllll.llL; if not , he is a. non-returner.]

Z Opaptitiko.

a So abbreviated in text. FOil" full veraiou cf, G.s, ii, 131),

222

T he Book of the Elevens

[TEXT v, 344

whole world with a heart possessed by equanimity that is widespreading, grown great and boundless, free from enmity and untroubled.

[345] Then he thus ponders: This heart's rele-ase by amity . , . bycompa.ssion ... by sympathy •.. by equanimity is just [l, higher product ~ it is produced by higher t.hought. Then he COmes to know: Kow even tho.t whioh is a higher product ... is impermanent, of a nature to end. Fixed On that ideo. he wins destruction of the cankers i or if not tho.t, yet by h is pasaion for dhamma., by his delight in dha mma , by utterly making all end of the live Iet.ters belonging to this world, he is reborn spontaneously, and in that state passes utterly away, ue'ver to returu (hi Lher) from t.hat, world.

This one condition, house] .. ther, lias been dearly enunciated by that Exalted One. , . whereby a monk ... wins the unsurpassed peace from bondage not yet won.

Then again, housefather, a monk, by passing utterly beyond all perception of objectiveiorm, by coming to an end of reaction to sense, by paying no heed to the variety of perceptions, with the idea: Infinite is space, attains and abides in the realm of infinity of apace,

Then he thus ponders: This attainment also of the realm of the infinity of space is just a higher product, it is produced by higher thought. Then he comes to know: Whatsoever is even a higher product, , .. that is impermanent, of a nature to end. :Blixed on that idea he wins destruction of the cankers, [346] and if not that yet by his passion for dhamma . . • he is reborn spontaneousiy, and in that state passes utterly away, never to return (hither) from that world. This one condition, housefather, has been clearly enunciated by that Exalted One ... whereby a monk ... wins the unsurpassed peace from bondage not yet won.

Yet again, bousefather, a monk, by passing utterly beyond the realm of the infinity of space, with the idea: Infini tc is consciousness, attains and abides in tbe realm of infinity of consciousness ... or, passing utterly beyond that, with the idea: Nothing at all exists, attains and abides in the realm of nothingness. Then he thus ponders: Thi,~ attainment also

XI, II, 17J

RecolleGtWn

223

of the realm of not.hingnesa is just a higher product, it ia produced by higher thought,

Then he comes to know: Wha tsoever is even a higher product, produced by higher thought, eVCl1 that. is impermanent, of a. nature to end. Fixed on thR.t idea he wins destruction of the cankers; and if not that, yet hy his pasainn for dhamma, by his delight in dhamma, by utterly making an end of the fivc fetters belonging to this world, he is reborn spontaneously and in that state passes utterly away, never to return (hither) from that world.

This 000 condition, housefather, has beenclell.,rly enunciated by that Exalted Onc who knows, who aces, that arshant who is a perfectly enlightened one-a. condition whereby r. monk who. lives earnest, ardent, with the self established, can get release £0.(" his heart yet unreleased; or whereby the cankers uot yeL deetooyed will come to an end-a cond ition whereby he wins the unsurpassed peace from the bondage not yet W0'n.'

At these words D~suw.&, the hous!dl;l.t,her of At~haka town, said this to the venerable Ananda;

, Just as if, kanda, your reverence, a man searching for the entrance to a single hidden treasure- should at one lind the same time come upon the entrance to eleven such treasures; even so I, your reverence, in my search for a single door to the deathless, at one and the same time have come to win eleven such doors whereby to enter jn.2

[847] Just as if, your reverence, a man should own Ii. house with eleven doors. If that house were ablaze, .ne could win safety for himself by any one door; even so, your reverence, shall I be able to make the self safe by anyone of those eleven doors to the deathless.

Now, your reverence, those who hold other views will search for a fee for the teacher.a Wby then should not I do worship to the venerable .Ananda ?'

1 Nidhi·mu.kha'l}. Camy. hss simply' a. treasure.' P. Diet. 'an ex<:ellen.t treaaure.' But, the parallel of dt'lira in the simile points to the mea.nmg 'opening,' or 'mouth' (of a. ca.ve or hole}.

2 Text aetrandyff; but M. samniiya (for the hearing of).

s Oamy .•• if such pUlplls have no gift, they will aak their relatives, Fll.iling here, they go a-begging till they get it.'

224

The Book of the Eleven»

[TEXT v, 347

So Daearna , the housefat.her of A-t<tbaka town, assembled the Order of monks at; Ve8iilI and Pii.taiiF'utto., and with his own hunds served them with choice food both hard and soft till tl1ey had eaten their fill, and clothed each one with a separate set oi duth for rcbes ; but the venera.ble Anunda he clothed with three robes complete, and in addition caused a lodging- that cost five hundred pit;ce3 to be built.'

§ vii (18). The coiohcrd. (a),Z

'Possessing eleven qualities, monks, a cowherd cannot become'' the man to lead a herd about, and make it prosperous. \\'nat eleven qualities?

[348] Herein, monks, a cowherd knows not bodily forms" and is unskilled in distinguishing the marks; 11e does not remove fUes' eggs or dress wounds; he makes no fumigation;" he ]m::>ws not. the ford, the watering-place. or the road; he is unskilled in pastures; he milks dry; pays [10 special respect to the bulls, che sires and leaders of the herd, Possessing these eleven qualities a cowherd cannot become the man to lead about It herd and make it proSp(,rolls.

In the same way a monk possessing eleven qualities cannot become the man to reach growth, increase and maturity in this dhamma-discipline. What eleven ~

Herein a monk knows not objects, is unskilled in the marks, removes no flies' eggs, dresses not a wound, .mukes no fumigation, knows not the ford, knows not the wateringplace, knows not, the road, is unskilled in pastures, pays no special respect. to thos« elder monks who have gone forth many a. day, who are 8ire-R of the Order, leaders ofthe Order.

And how is a monk one who knows not. bodily forms 1 Herein a monk comes not t.o know of any object whatsoever that it is the four great essentials or derived therefrom. That is how ...

And how is a monk unskilled in distinguishing t.he marks?

-- . __ ._---- -_---- .------,

I Viliiiro:?)=' a leaf-hub;' Com .. y_

2 At M. i, 22() (MaMgopalaka.suilo.). ' Abhabbo.

4 Gomy. ' cannot recognize them by counting or by colour.' • J)hUIM'lj. Com~'.' against mosquitoes, e~c.'

x r. II, 18]

Recollec;tion

225

Herein a monk comes not to know that Ii. fool is marked by hi.; doed , that. a ::!age is marked by his deed. Thnt is how .. , And how is a monk one who removes not, flies' eggs ~ Herein a monk cleaves to sensual thinking when it arises, abandons it not, I'.~iltrrjns it not, makes not an end thereof, causes it not to go to non-existence; he cleaves to malicious thinking ... to harmful thinking when arisen ... to evil, unprofi.tll..ble states whensoever arisen he elaa V(>!'!, abandons them not, restrains them not, makes not an end t.hHrilof, causes them not to go to non-existence. That is how ...

And how does r. monk not dress wounds 1

Herein a monk, seeing an object with the eye,l is ontranccd by its general features and by its details, Although coveting and d.ejection, those evil, unprofitable states, might How in upon one who dwells with the eye-faculty uncont.rolled, yet he upplie~ not himself to such control, he sets lIO guard over the faculty of eye, wins no restraint thereof. Hp<lIillg n sound with the car or with the 1l06C [349] smelling au odour, with tongue tasting a savour, with !Jo(1y coutact ing Ulllgibles, or with mind cognizing mental slate", he is entranced hy t·heir general features and by tht,lir det a ils, Though coveting and dejection, those evil, unprofltuhlc st ates, might flow in upon one who dwells wit h tbis montnl L1Cl It.} uucout roill',J, yet he applies not himself to SUGh control, he bet 1; ItO gu<!nl over the mental faculty, wins no rcsraint thereof. Tlwt, i.~ huw a monk is one who does not dress wounds,

And how is a monk one who makes no Inmigat ion ?

Herein a monk expounds not to lit hers in dct.. it dhamma as he himself has beard It and borne it in mind, That is how . , .

And bow is :1 monk one who knows not the turd ?

Herein H- monk Ircqucnt.s not from tirue hl tunc the; company rA monks of wide knowledge," who are versed iu the ,;1 yings, who know the outlines thoroughly, who know the discipline and summaries by heart, lIe inquires. not of them nor questions them thus: 'How is t.Lis, your reverence? What

I (y. ls. i, ill; A. i i , Iii; K.S. iv , I;;:. ~ UJ. U.S. i, lUI.

226

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[TEXT v, 349

is the meaning of this l' To him those worthies open not up what was sealed, make not clear what W&8 obseure, and on divers doubtful points of doctrine resolve not his doubts. That is how a. monk is one who knOWB not the ford.

And how is 0. monk one who knows not the watering-place 1 Heretn (t, monk, when dhamma proclaimed by the Wayfa.rel is preached, gets no thrill of the meaning, no thrill of dhsmme, he gets no thrill of the joy1 tha.t goes a.long with dhamms, Thus he knows not the watering-pla.ce. Thus a monk •..

And how is a monk one who knows not the road 1

Herein a monk comee not to know the Ariyan eightfold wuy It-I) it really is. That ill how . . .

And how ill B wonk one not. skijled in pastures 1

[MO] Herein a monk comea Dot to know, as they really are, the four arisings of mindfulness. Tba.t is how ••.

And how is a monk one who milks dry ~

Herein a monk, when believing householders supply a monk to the fun:~ with offerings of robe and almsfood, lodging and seat, medicines and comforts in siokness, knows no moderation ill accepting such. 'I'haf is how.. . _

And how is a monk one who pays no special respect to the bulls, the sires and leaders of the herd 1

Herein It monk treats not with kindly action of body, speech and mind, either openly or in secret, those elder monks who have gone forth many a day, who are sires of the Order, leaders of the Order. That is bow ...

Thus, monks, possessing these eleven qualities a monk cannot become one to lead about a herd Or make it prosperous.

Now a cowherd who possesses eleven qualities can become the man to lead about a herd and make it prosperous. What eleven? ...

1 Attha-eeda and dhnmflUl .. eeda (=l1077IanwrML) seem explained by the following sentenees. Corny, lI,t MA. I, 173 ezplaine • unwavering confidence in.' V roo Ii Vantho pi M~m pi 8omana.tBam pi. Ct. above, § 12 of t.he Elevens.

a Abhiha!4huV (Comy.=I11<hiharitviij paVlll"enti. 'I'he tWD abhilKira are of speech and n.,..,,,saa..-icIl,. Also ln1Jll. of abhi/la?Joati, 'to ecrve till ~atiaficd .. )

xr, H, 18J

. "Recollectiun

227

In like manner a monk possessing these eleven qualit ies can become the man to mach growth, increase and maturity in this dhnmma-discipijnc.'

[351-3J (Here the opJ!us-il.e (jlmlitie.s are Tp.]lt:f1II'.df()r ;}()th.)

§ viii (19). Conccniraiion. (c).

(Thi~ is the same as § 6 oj the Tens, except that XrulTula!s there the questioner. It is repeated in the next suua. T}w

deve1tth item here is ,':1 ..

[354] ' ... AJ1d in whatsoever is seen, heard, sensed, cognized, attained, searched .nto, pondered over by mind.'

§ ix (20). Concentration (d).

Thereupon the Exalt.ed One addressed the monks, saying: 'Monks r

, Yes, sir,' r epl.ied those mon ks to the E.)!.:al ted One, who said tJlil:! ;

'May it be, monks, that a monk's winning of concentration is of such a sort that (355J in earth he is unaware of earth, in water ulla ware thereof, in fire .. . . in air is unaware of them; that in tbe realm of uuboundo.l space ... of infinite intellection ... of nothingness ... of neither-percept ionnor-not-perception be is unaware of them: that in this world he is unaware of this world, that in 'the world beyondheis unaware of it; that in whatsoever is seen, heard, sensed, cognized, attained, searched into, pondered over by the mind, there too he is unaware of it. and vet at the same time

he mlly be aware l' '.

-, Sir, for us things are rooted in the Exalted One; they have the Exalted One for guide, the Exalted One for resort. Well for us, sir, if the meaning of this saying were to occur to the Exalted One. Hearing it from the Exalted One the monks will bear it in mind.'

, Thell, monks. do yo list ell. Pay attention carefully and I w ill speak, '

'We will, sir,' replied tJIOSP. monks tn t.he ~~x:;t_1ted One who said this:

H\·

228

The Book of the Ekvens

[TEXT v, 355

• It may he the case, monks, that a monk's winning of concentrat.ion is 0.£ such a sort that in earth .. , and tbe rest. ... he 13 unaware of them, snd yet at the same time is aware,

Herein, monks, !JI, monk is conscious thus: This is the real, this is the best-namely, the calming of all activities, the reject ion of all substrate, the ending of craving, the fading of interest, stopping, nibbjina, In such a way a. monk's winning of concentration may be of such a sort tha.t neither in earth ... UOl in the rest ... is he aware of them) yet at the same t.ime he 15 aware.'

§ X (21). OotWCnlration (e).

[356] Now a number of monks went to see the venerable Sariputta, and on coming to him greeted him courteously .. '. (and asked the same qu.esl.ionas in § 7 oj the Tens, which is tM same as the pretJ'i,Qu;s sutta).

§ xi (22)., Ooncentration (j).

[857] Now the venerable Sariputta addressed the monks, saying: 'Monks, may it be that a. monk's winning. of concentration , .. l' (as in the previous sultas).

'We would come a hong way, your reverence) to learn the meaning of this saying from t.he venerable Sariputta. Well for us, sir, if the meaning of this saying were to occur to the venerable Siriputta. Hearing it from the venerable Sar~putta the monks would bear it in mind ..• ' (as in § ix above). [858.]

CJ:lAl"TE'R III.- RECAPITULATION. 1

§ i (23). The c(Jwlu.rd (b).

[359) , Monks, possessing elevsn qualities a cowherd cannot become the man to lead about a herd and make it prosperous. Wha.t eleven 1

(.As in § vii of last chapler.)

.. _. __ .. _-, .- ~--------

1 Thp.re i~ no titJ(l to this chapter,

XI. III, 23J

Recapit11lation

229

... A monk who bas these eleven qualities cannot" become the ma,n to live seeing impermanence in eye . . . ear , . . to live seeing Ill... the not-self. . . dissolution . . . decay ... fading ... stopping ... seeing giving-up in the eye. He cannot become the man to live .seeing (all these things as inherent) in the ear . , . noae . . . tongue . . . body. , . mind ... in objects .. , sounds. _ . scents ... !:layOUTS ••. tangibles ... mental states ... in eye-consciousuess ... in ear-, nose- (and the rcst.) contacts ... in feeling t,hat is born of eye-contacts, in ear- (and the rest) contacts ... in awareness of objects, sounds, scents, savours, tangibles [860] and mind-states ... in perception of objecta, Bounds and the resl, ... in craving for objectB, sounds (and the rest) ... in uil>cw;::;lve thought. about objects, sounds (and the rest) . , . in sustained thought aLou~ ohj~cts, Bounds (and the rest).

Monks, possessing eleven qualities a cowherd can become the man to lead about a herd and make it prosperous (the opposite qualitie~).

In the same way a monk can become the man to live seeing impermanence .. .' (as before).

§ ii (24). Lust (a).

< Monks, for the full comprehension of lust, eleven qualities must be made to grow. What eleven 1

The first, second, third and fourth musings; the heart's release by amity, by compassion, sympathy and equa.nimity; the realization of thc realm of infinite space, of infinite consciousness, of no-thing, These arc the eleven.'

§ iii (25). Lust (b).

• Monks, for the full comprehension, understanding, utter destruction, abandoning, ending, decay, fading, stopping, giving up and renouncing of lust these (same) eleven qualities must be made to grow,

[361] (The same. for) Malice, delusion, wrath, ill-will, depreciation, spi te, jealousy. stinginess, illusion, treacher y, st u b born-

230

The Book of the Blecens

[TEXT V, 361

ness, impetuosity, pride, overbearing pride and intoxication of mind, these same eleven qunl ities should hp. made to grow.' Thus spake the Exalted One. An!1 t.he men ks, delighted t-herewith, thanked the Exalted One for what. hI". had said.

THE BOOK Q}' THE ELEVENS IS E:-l"DED.

INDEXES

L--GENERAL

211; growth, 93; dhamma, 100: eightfold way, 39, 118; a.blntion (dJuml1.7Ifl), I fi2 If.; purge, 153;

emetic, 154; descent by Ar. discipline, 162 If., :1')'1./!.; purification, 176

Ariyans, 23, 25, 100; abuse of, 201 A~~a Purgatory, l!6

AM·" inm en 1;, degrees of, Ii; boasting of, 106

Att.haka. town, 220

Au·8terit.y. 14, 15;. not bl .. med by

Master, 131. 132 Autumn aeason, 17 AYa.ntf,31

Awa.re (StUiiii.), 6, 7; ~ .. .e Elevens

THE GR.ADU •• L SAYINGS ARE ENDED.

ABANDONING, 72; idea of, 76; 11 monk's, 145; Anyandtsetple's, 171 if.

Abbuda Purgatory, lIS

Ablution of brahmins, 152 ~ol~attdvd8a}. 37, 30 Ab~forthgoer, 143 .fi.

Accumulation of karma, 190 If. Acir!lva~T, river, 11

Action, de ... :I.~, Wll.y of (kammapa-

""=- 0ak 37, 40; WTOll!i, ~n my" of, 17S; responsibility for, 187 jJ,; body born of (kMaja), 194: intentional, 189; follow one and recur, 194; limited. range of, 193; of a £001,225

Activitles, 5

Adept. (aaekha), 12, 154; aggre-

gate of, 201 Admoniahing, 56

Adoption, son by (golrabhii), IS Adyantage, see Profit

Ahaha Purgatory, 116

Aim, 1 n., as, 155/., 173 f.

Ajita, wanderer, l51l

AH'proliclcnt Uce.dol, 12 . I

Ana.uda, 6, 7, 26, 74 fI" 94 If.,

103 11 .• 134 fl.; reputation of, lUG fl., 173,203-4, 219, 223 Ana.thapio:dika., H9 s.. 124 jJ., 127 s.. Park of, I, as, 63, 66, 74,86,89,90:1., 119,127

Amity, see Brahma-moods,

Anlmals, birth as, 178; sbealthy, lin

Application (anuyoga), 13 Approach, with (saparikkamana), of dhsmma, 175 n.

Araha.nt, 23, 81, &2, 147

~jein!!~u.1f mindfulness, 38

Ariyan iwight, 19; Jiving, 2I. 23; disciple, 40 JJ., 93, 126, (71 !I., 193 ff .. 2-ll; method. virtues and restraint, 47, 124, 125, I44,

231

Bam boo Grove, 37, 108 Banyan. Park, 59,209,213 Baauna, monk, 103 Barriers, 103

- of psyc ic power .. na),

117; of wearing out (mila), 151 Baste, lacking (hai'upattisa), 4·6; possessing (up. &Zmpanna), 4-6 Beeomable (bhabba), 147

Become [bh11ta), 129; tb.e Wayf ..... er become Beahma, eto., 157 Becoming, to end is nibbana, 7; (bhava), 126; craving for, 80; f.ctio~ come to be, 101

Beings, destiny of, 10.. 138; rrsist by food, 35 !f.; mindn 0 , 138; abodes of, 37, 89; responaiblc for dAAds, l88

Belief, private (paaeka.-sacca), 21, 22; traditdonal (apada1Ul), 21G if.

Bollever ,:gaddl!.a). 8, 10, 28. 104.

216/f.

Beluvs hamlet, 219 Beat. (pat'ita), 6

Between (ant.xra), thougb.ts, 194, 19.1'.