11:1 Nissayavaggo

Aṅguttara Nikāya
Ekādasakanipāta –– The collection of elevens
1. Nissayavaggo –– The collection on supportedness

1. Kimatthiyasuttaṃ –– What use are clever virtues?

1. I heard thus. At one time The Blessed One was abiding in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi. Venerable Ānanda approached The Blessed One, worshipped, sat on a side and said:

“Venerable sir, for what reason and benefits are clever virtues?"

“Ānanda, clever virtues are for the reason and benefit of non-remorse.

“Venerable sir, for what reason and benefits is non-remorse?"

“Ānanda, non-remorse is for the reason and benefit of delight.

“Venerable sir, for what reason and benefits is delight?"

“Ānanda, delight is for the reason and benefit of joy"

“Venerable sir, for what reason and benefits is joy?"

“Ānanda, joy is for the reason and benefit of tranquillity.

“Venerable sir, for what reason and benefits is tranquillity?"

“Ānanda, tranquillity is for the reason and benefit of pleasantness.

“Venerable sir, for what reason and benefits is pleasantness?"

“Ānanda, pleasantness is for the reason and benefit of concentration.

“Venerable sir, for what reason and benefits is concentration?"

“Ānanda, concentration is for the reason and benefit of the vision of things as they really are"

“Venerable sir, for what reason and benefits is the vision of things as they really are?"

“Ānanda, the vision of things as they really are, is for the reason and benefit of turning away"

“Venerable sir, for what reason and benefits is turning away?"

“Ānanda, turning away is for the reason and benefit of disenchantment"

“Venerable sir, for what reason and benefits is disenchantment?"

“Ānanda, turning away is for the reason and benefit of knowledge and vision of release"

Thus Ānanda, clever virtues are for the reason and benefit of non-remorse. Non-remorse is for the reason and benefit of delight. Delight is for the reason and benefit of joy. Joy is for the reason and benefit of tranquillity. Tranquillity is for the reason and benefit of pleasantness. Pleasantness is for the reason and benefit of concentration. Concentration is for the reason and benefit of knowledge and vision of seeing things as they really are. Knowledge and vision of seeing things as they really are, is for the reason and benefit of turning away Turning away is for the reason and benefit of disenchantment Disenchantment is for the reason and benefit of knowledge and vision of releae. Thus, Ānanda, clever virtues lead to the highest.

2. Cetanākaranīyasuttaṃ –– Intending

2. “Bhikkhus, someone who has clever virtues, need not intend. ‘May non-remorse come to me. ‘ It is the general rule for non-remorse to arise to a virtuous person. Someone who has no remorse, need not intend. ‘May delight come to me. ‘ It is the general rule for delight to arise to one without remorse. Someone who is delighted, need not intend. ‘May joy come to me. ‘ It is the general rule for joy to arise to a delighted one. Someone who is joyful need not intend. ‘May my body be appeased’ It is the general rule for the joyful to experience appeasement of the body. Someone with an appeased body need not intend. ‘May I feel pleasant. ‘It is the general rule for one with an appeased body to feel pleasant. A pleasant one, need not intend. ‘May my mind be concentrated. ‘ It is the general rule for the pleasant one to be concentrated. Bhikkhus, someone with a concentrated mind need not intend. ‘May I know and see it, as it really is. It is the general rule for the concentrated to know and see as it really is. Bhikkhus, someone who knows and sees, as it really is, need not intend. ‘May I turn away. ‘ It is the general rule for one who knows and sees to turn away. Bhikkhus, the one who has turned away need not intend. ‘May I be disenchanted’ It is the general rule for one who has turned away to be disenchanted. Bhikkhus, the one who is disenchanted need not intend. ‘May I realize knowledge and vision of release. ‘It is the general rule for one disenchanted to realize the knowledge and vision of release.

Thus bhikkhus disenchantment is for knowledge and vision of release and its benefits. Turning away is for disenchantment and its beneifts. Knowledge and vision of seeing things as they really are, is for turning away and its benefits. Concentration is for knowledge and vision of seeing things as they really are, and their benefits. Pleasantness is for concentration and its benefits. Tranquillity is for pleasantness and its benefits. Joy is for tranquillity and its benefits. Delight is for joy and its benefits. Non-remorse is for delight and its benefits. Clever virtues are for non-remorse and its benefits. Thus bhikkhus, thoughts overflow from thoughts and get completed by thoughts, while they flow up and down.

3. Paṭhama –– upanisasuttaṃ – First that rests on causes

3. Bhikkhus, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away is destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is destroyed. When there is no disenchantment, gone wrong in disenchantment, the cause for knowledge and vision of release is destroyed. Bhikkhus, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.

Bhikkhus, to the virtuous, when complete in virtues, there is no remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one who has turned away there is disenchantment. To one disenchanted there is knowledge and vision of release. Bhikkhus, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.

4. Dutiya –– upanisasuttaṃ – Second that rests on causes

4. Then venerable Sāriputta addressed the bhikkhus:

“Friends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing as they really are, is destroyed. When there is no knowledge and vision of seeing as they really are, gone wrong in knowledge and vision of seeing as they really are, the cause for turning away is destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is destroyed. When there is no disenchantment the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.

Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one who has turned away, there is disenchantmnt. to one disenchanted there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.

5. Ṭatiya –– upanisasuttaṃ – Third resting on causes

5. Then venerable Ānanda addressed the bhikkhus:

“Friends, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning awayis destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is distroyed. When there is no disenchantment gone wrong in disenchantment, the cause for knowledge and vision of release is destroyed. Friends, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed ... re ... knowledge and vision of release is destroyed.

Friends, to the virtuous, when complete in virtues, there is non- remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one turned away there is disenchantment. To one disenchanted, there is knowledge and vision of release. Friends, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse ... re ... there is knowledge and vision of release.

6. Byasanasuttaṃ Ruinous

6. Bhikkhus, it is possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates in the holy life to come to one or the other of these eleven ruinous situations. What eleven?

Not attain the not yet attained, degrade from the already attained, not get the purification in the training, or become conceited in the Teaching, or live the holy life with dislike, or become defiled on account of some fault, or fall from the training and come to lay life, or to be assailed by some serious illness, or his mind to be deranged or die deluded. Or after death be born in loss, in decrease, in hell.

Bhikkhus, it is not possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates in the holy life not to come to one or the other of these eleven ruinous situations. What eleven?

Not attain the not yet attained, degrade from the already attained, not get the purification in the training, or become conceited in the Teaching, or live the holy life with dislike, or become defiled on account of some fault, or fall from the training and come to lay life, or to be assailed by a serious illness, or his mind to be deranged or die deluded. Or after death be born in loss, in decrease, in hell.

7. Saññāsuttṃ –– Perceptions

7. Then venerable Ānanda approached The Blessed One, worshipped, sat on a side and said to The Blessed One:

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

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

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

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

Venerable Ānanda delighted and agreeing with the words of The Blessed One got up from his seat, worshipped and circumambulated The Blessed One and approached venerable Sāriputta, exchanged friendly greetings, sat on a side and said:

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

“Friend, Sāriputta, how is that concentration to the bhikkhu, abiding in which, in earth he has no perceptions of earth, ... re ... Is not perceptive of whatever seen, heard, experienced, cognized, attained, and searched by the mind . Yet he is perceptive?"

“Friend, it is surprising and wonderful, how the Teacher and disciple come together and agree without a trace of disagreement in the meaning even in the letters and words, about the highest attainment. Friend, Sāriputta, I asked this same question from The Blessed One just now and it was answered in this same manner with these words and phrases. Friend, it is surprising and wonderful, how the Teacher and disciple come together and agree without a trace of disagreement in the meaning even in the letters and words, about the highest attainment.

8. Manasikārasuttaṃ –– Attention

8. Ṭhen venerable Ānanda approached The Blessed One, worshipped, sat on a side and said:

“Venerable sir, is there a concentration in which, the eye and forms do not attend reciprocally, the ear and sounds do not attend reciprocally, the nose and smells do not attend reciprocally, the tongue and tastes do not attend reciprocally, the body and touches do not attend reciprocally. The mind does not attend to earth, water, fire or air, as earth, water, fire and air. The mind does not attend to the sphere of space as the sphere of space, the sphere of consciousness, as the sphere of consciousness The sphere of nothingness as the sphere of nothingness and the sphere of neither perception nor non-perception, as the sphere of neither perception nor non-perception. The mind does not attend to this world as this world or attend to the other world, as the other world. The mind does not attend to whatever seen, heard, experienced, cognized and searched by the mind, as the seen, heard, experienced, cognized and searched by the mind. Yet the mind is attentive.

“Ānanda, there is that concentration to the bhikkhu, in which, the eye and forms do not attend reciprocally, the ear and sounds do not attend reciprocally, the nose and smells do not attend reciprocally, the tongue and tastes do not attend reciprocally, the body and touches do not attend reciprocally. The mind does not attend to earth, water, fire or air, as earth, water, fire and air. The mind does not attend to the sphere of space as the sphere of space, the sphere of consciousness, as the sphere of consciousness The sphere of nothingness as the sphere of nothingness and the sphere of neither perception nor non-perception, as the sphere of neither perception nor non-perception. The mind does not attend to this world as this world or attend to the other world, as the other world. The mind does not attend to whatever seen, heard, experienced, cognized and searched by the mind, as the seen, heard, experienced, cognized and searched by the mind. Yet the mind is attentive.

“Venerable sir, how is that concentration to the bhikkhu in which the eye and forms do not attend reciprocally ... re ... Do not attend to whatever seen, heard, experinced, cognized and searched by the mind yet the mind is attentive?"

“Here, Ānanda, the bhikkhu is attentive thus: This is peaceful, this is exalted, such as the appeasement of all determinations, giving up of all endearments, destruction of craving, disenchantment, cessation and extinction. Thus there is that concentration to the bhikkhu in which the eye and forms do not attend reciprocally ... re ... Do not attend to whatever seen, heard, experinced, cognized and searched by the mind yet the mind is attentive.

9. Saddhasuttaṃ –– To venerable Saddha

9. At one time The Blessed One was living in a house of bricks in his native land. Then venerable Saddha approached The Blessed One, worshipped and sat on a side. The Blessed One said to him:

“Saddha, concentrate like a thoroughbred horse not like an inferior horse. Saddha, when the mouth piece is given to the inferior horse, it keeps on thinking, fodder! fodder! Saddha, in the same manner, a certain inferior man gone to the forest, to the root of a tree, or to an empty house abides with a mind overcome by sensual greed. He does not know the escape from arisen sensual greed as it really is. He thinks only within sensual greed. He thinks, consumed by those thoughts, is wasted and is destroyed by those thoughts. He abides with a mind overwhelmed with anger ... re ... overwhelmed with sloth and torpor, ... re ... overwhelmed with restlessness and worry, ... re ... abides with a mind overcome with doubts, not knowing the escape from them. Entangled in his doubts, he thinks, is consumed, wasted and destroyed by them. He thinks leaning on earth, water, fire and air. He thinks leaning on the sphere of space, on the sphere of consciousness, on the sphere of nothingness and on the sphere of neither perception nor non-perception. He leans on this world and thinks, on the other world and thinks. Whatever seen, heard, experienced, cognized and sought with the mind, leaning on that too he thinks, he is consumed by those thoughts, is wasted and is destroyed by that. Saddha, these are the thoughts of an infrior man.

Saddha, what are the thoughts of a thoroughbred horse? When the mouth piece is given to the throughbred horse, it does not think fodder, fodder! What is the reason? Saddha, when the mouth piece is given to the throughbred horse it occurs to him: ‘What training would the horse trainer give me today? How will I respond to it today? Thus the throughbred when given the mouth piece does not think fodder, fodder. The thoroughbred horse reflects it as a debt, a tie, an ill treatment, as a piece of bad luck to be beaten in the same manner, the thoroughbred man gone to the forest, to the root of a tree, or to an empty house abides with a mind not overcome by sensual greed. He knows the escape from arisen sensual greed as it really is. He abides with a mind not overwhelmed with anger ... re ... not overwhelmed with sloth and torpor, ... re ... not overwhelmed with restlessness and worry, ... re ... abides with a mind not overcome with doubts, knowing the escape from doubts, as it really is. He does not think leaning on earth, water, fire and air. He does not think leaning on the sphere of space, on the sphere of consciousness, on the sphere of nothingness and on the sphere of neither perception nor non-perception. He does not lean on this world and the other world and think He does not think leaning on, whatever seen, heard, experienced, cognized and sought with the mind. Yet, he thinks. Saddha, when thoroughbred man concentrates in this manner, even Sakka together with the gods and Brahama and his retinue worship him from afar.

We worship you, noble thoroughbred man,

As we do not know, on what you concentrate".

Then venerable Saddha said to The Blessed One: .

“Venerable sir, how does the thoroughbred man, not think leaning on earth, water, fire and air. Not think leaning on the sphere of space, on the sphere of consciousness, on the sphere of nothingness and on the sphere of neither perception nor non-perception. How does he not lean on this world and the other world and think? How does not think leaning on, whatever seen, heard, experienced, cognized and sought with the mind and yet think?. How does the thoroughbred man concentrate, that even Sakka together with the gods and Brahama and his retinue worship him from afar saying,

“We worship you, noble thoroughbred man,
As we do not know, on what you concentrate.”

“Here, Saddha, to the thoroughbred man, in earth the perception of earth is dstroyed, in water the perception of water is destroyed, in fire the perception of fire is destroyed and in air the perception of air is destroyed. In the sphere of space the perception of the sphere of space is destroyed In the sphere of consciousness the perception of the sphere of consciousness is destroyed. In the sphere of nothingness the sphere of nothingness is destroyed. In the sphere of neither perception nor non-perception, the sphere of neither perception nor non perception is destroyed. The perception of this world and the the perception of the other world is destroyed. The perceptions of whatever seen, heard, experienced, cognized and sought with the mind are destroyed. Yet, he concentrates. Saddha, when the thoroughbred man concentrates in this manner, even Sakka together with the gods and Brahama and his retinue worship him from afar, saying,

“We worship you, noble thoroughbred man,
As we do not know, on what you concentrate.”

10. Moranivāpasuttaṃ –– At Moranivapa, the wandering ascetics’ monastery

10. At one time The Blessed One was living in the monastery of the wandering ascetics in Moranivapa and The Blessed One addresed the bhikkhus from there:

“Bhikkhus, the bhikkhu endowed with three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What three?

The mass of wisdom, the mass of virtues and the mass of concentration of a perfect one. Bhikkhus, the bhikkhu endowed with these three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men.

Bhikkhus, the bhikkhu further endowed with three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What three?

The miracles of psychic powers, the miracles of mind reading and character reading and the miracles of advising. Bhikkhus, the bhikkhu endowed with these three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men.

Bhikkhus, the bhikkhu further endowed with three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What three?

Right view, right knowldge and right release. Bhikkhus, the bhikkhu endowed with these three things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men.

Bhikkhus, the bhikkhu further endowed with two things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. What two?

Knowledge and conduct. Bhikkhus, the bhikkhu endowed with these two things is complete, reached the summit, the end of the holy life, perfect peace and has become the chief among gods and men. Bhikkhus, even the Brahama Sanankumara has said this verse about them.

Of the born, the warriors are chief, to one who thinks about the clan
One endowed with knowledge and conduct is chief among gods and men.
Bhikkhus, this verse told by Brahama Sanankumara is good and meaningful and I too sāy it.
Of the born, the warriors are chief, to one who thinks about the clan,
One endowed with knowledge and conduct is chief among gods and men.