Guide to
Tipitaka
7.
Anguttara Nikaya
Professor Ko Lay
For free
distribution only, as a gift of Dhamma
This Collection of Discourses,
Anguttara Nikaya, containing 9,557 short suttas is divided into
eleven divisions known as nipatas. Each nipata is divided again
into groups called vaggas which usually contain ten suttas. The
discourses are arranged in progressive numerical order, each
nipata containing suttas with items of dhamma, beginning with one
item and moving up by units of one till there are eleven items of
dhamma in each sutta of the last nipata. Hence the name Anguttara
meaning 'increasing by one item'. The first nipata, Ekaka Nipata,
provides in each sutta single items dhamma called the Ones; the
second nipata, Duka Nipata, contains in each sutta two items of
dhamma called the Twos, and the last nipata, Ekadasaka Nipata, is
made up of suttas with eleven items of dhamma in each, called the
Elevens.
Anguttara Nikaya constitutes an
important source book on Buddhist psychology and ethics, which
provides an enumerated summary of all the essential features
concerning the theory and practice of the Dhamma. A unique
chapter entitled Etadagga Vagga of Ekaka Nipata enumerates the
names of the foremost disciples amongst the bhikkhus, bhikkhunis,
upasakas, upasikas, who had achieved pre-eminence in one sphere
of attainment or meritorious activity, e.g. the Venerable
Sariputta in Intuitive Wisdom and Knowledge (Panna); the
Venerable Maha Moggallana in supernormal powers (Iddhi);
Bhikkhuni Khema in Panna, Bhikkhuni Uppalavanna in Iddhi; the
Upasaka Anathapindika and the Upasika Visakha in alms-giving
(Dana); and so on.
(1) Ekaka
Nipata Pali
This group contains single items
of dhamma which form the subject matter of discourses given by
the Buddha at Savatthi to the numerous bhikkhus residing there.
But some of the suttas were given by the Venerable Sariputta or
the Venerable Ananda.
(a) There is no one sight, sound,
smell, taste and touch other than that of a woman which can
captivate and distract the mind of a man; conversely there is no
one sight, sound, smell, taste ,and touch other then that of a
man which can captivate and distract the mind of a woman. (paras
1 to 10 )
(b) There is no other single thing
that brings about so much disadvantage and unhappiness as an
undeveloped and uncultivated mind. A developed and cultivated
mind brings about benefit and happiness. (paras 28 to 31)
(c) No other single thing changes
so quickly as the mind. The mind is intrinsically pure and
bright; it is defiled by greed, hatred and ignorance. (paras 48,
49)
(d) If a bhikkhu practises the
meditation of loving-kindness, and develops it oven for the short
duration of a fingersnap, he is regarded as following the advice
of the Buddha, acting according to his instructions. Such a
bhikkhu deserves to eat the alms-food offered by the people.
(paras 53, 54)
(e) There is only one person whose
appearance in the world brings welfare and happiness to the many,
brings benefit, welfare and happiness to devas and men. It is a
Tathagata, a fully Enlightened Buddha.
It is impossible for two
Enlightened Buddhas to appear simultaneously in the same world
system. (paras 170 to 174)
(f) It is impossible for a person
possessed of right views, i.e. a Sotapanna, to regard any
conditioned formation as permanent, happiness, Self (nicca,
sukha, atta). It is possible only for an uninstructed worldling
to regard anything as permanent, happiness, Self. (paras 268 to
270)
(g) If one thing is developed and
frequently practised, the body is calmed, the mind is calmed,
discursive thinking is stilled, ignorance is shed, knowledge
arises, delusion of self is eliminated, evil tendencies are
eradicated, the fetters are removed. That one thing is the
mindful contemplation of the body. (paras 571 to 576)
(2) Duka Nipata
Pali
(a) There are two things to be
borne in mind: not to be content with what has been achieved in
the process of development, i.e. even with the attainment of
jhanas or inner lights (which indicates a certain stage of
Insight meditation), and to resolve to struggle unremittingly and
strenuously until realization of the goal, the enlightenment. (para 5)
(b) There are two potentialities
of men, to do good or to do evil. It is possible to abandon evil;
abandoning of evil brings benefit and happiness. It is also
possible to cultivate the good. Cultivation of the good brings
benefit and happiness too. (para 19)
(c) Two things are conducive to
attainment of liberation in two ways: Concentration Meditation
and Insight Meditation. If concentration is developed, the mind
becomes developed and passion fades away resulting in liberation
of mind. If insight is developed, wisdom is developed and
ignorance fades away resulting in liberation by knowledge. (para
32)
(d) There are two persons one can
never repay: mother and father. Even if one should live a hundred
years during which one attends upon one's mother and father,
heaps all one's attention, love and personal service on them, one
can never repay them for having brought up, fed and guided one
through this life.
But if a person causes his parents
who are non-believers to become established in the faith and to
take refuge in the Buddha, the Dhamma and the Samghas; if he
causes his parents who do not observe the precepts to become
established in morality; if he causes his miserly parents to
become generous so that they come to share their wealth with the
poor and the needy; if he causes his ignorant parents to become
established in the knowledge of the Four Truths, then such a
person repays and more than repays his parents for what they have
done for him. (paras 33, 34)
(e) There are two kinds of
happiness. The happiness of the home life and the happiness of
homelessness; the happiness of homelessness is superior.
The happiness of the senses and
the happiness of renunciation; the happiness of renunciation is
superior.
Tainted happiness and untainted
happiness;....... Carnal and non-carnal happiness;.., and ignoble
and noble happiness;..... Bodily and mental happiness; mental
happiness is superior. (paras 65 to 71)
(3) Tika Nipata
Pali
(a) The fool can be known by three
things, by his conduct in deed, word and thought, so also the
wise man can be known by three things, by his conduct in deed,
word and thought. (para 3)
(b) There are three places a
sovereign king should not forget: his birth place, the place
where he was crowned as king and the site of battle in which he
conquered his enemies. There are three places a bhikkhu should
not forget: the place of renunciation, the place where he
achieved the knowledge of the Four Noble Truths and the place
where he attained Arahatship. (para 12)
(c) He who devotes himself
earnestly to his business in the morning, in the daytime and in
the evening, will prosper, and grow in wealth; the bhikkhu who
devotes himself earnestly to development of concentration in the
morning, in the daytime and in the evening will progress and gain
advancement in his spiritual work. (para 19)
(d) These three typos of persons
are found in the world: One with a mind like an open sore; one
with a mind like a flash of lightning; one with a mind like a
diamond.
One who is irascible and very
irritable, displaying anger, hatred and sulkiness; such a one is
said to be a person with a mind like an open sore.
One who understands the Four Noble
Truths correctly is said to have a mind like a flash of
lightning. One who has destroyed the mind-intoxicating
defilements and realized the liberation of' mind and the
liberation by knowledge is said to have a mind like a diamond. (para 25)
(e) There are these three kinds of
individuals in the world: One who speaks words reeking with foul
smell; one who speaks words of fragrance; and one who speaks
words sweet as honey. (para 28)
(f) There are three root causes
for the origination of actions (kamma): Greed, hatred and
ignorance. An action done in greed, hatred and ignorance will
ripen wherever the individual is reborn; and wherever the action
ripens, there the individual reaps the fruit (vipaka) of that
action, be it in this life, in the next life or in future
existences. (para 38)
(g) He who prevents another from
giving alms hinders and obstructs three persons. He causes
obstruction to the meritorious act of the donor; he obstructs the
recipient in getting his gift; he undermines and harms his own
character. (para 58)
(h) Three dangers from which a
mother cannot shield her son nor the son his mother: Old age,
disease and death. (para 63)
(i) The well-known sutta,
Kesamutti Sutta also known as Kalama Sutta, appears as the fifth
sutta in the Mahavagga of the Tika Nipata. At Kesamutta, a small
town in the Kingdom of Kosala, the Buddha thus exhorted the
Kalamas, the inhabitants of the town: "Do not be led by
reports or traditions, or hearsay. Do not be led by the authority
of religious texts, nor by mere logic or inference, nor by
considering appearances, nor by speculative opinion, nor by
seeming possibilities, nor because one's own teacher has said so.
O Kalamas, when you know for yourselves that certain things are
wrong, unwholesome, bad, then give them up; when you know for
yourselves that certain things are right, wholesome, good, then
accept them, follow them." (para 66)
(j) A bhikkhu devoted to the holy
life should pay equal attention to three factors in turn, namely,
concentration, energetic effort and equanimity, and not
exclusively to one of these factors only. If he gives regular
attention to each of them, his mind will become soft, pliant,
malleable, lucid and well concentrated, ready to be directed to
whatever mental states is realizable by supernormal knowledge. (para 103)
(k) There are three rare persons
in the world: a Tathagata who is perfectly Enlightened One is
rare in the world: a person who can expound the Teaching and
Discipline as taught by the Buddha is rare in this world; and a
person who is grateful and thankful is rare in the world. (para
115)
(l) Whether a Tathagata appears in
the world or not, the fact remains as a firm and inevitable
condition of existence that all conditioned formations are
impermanent, that all conditioned formations are subject to
suffering, that all things are devoid of self. (para 137)
(4) Catukka
Nipata Pali
(a) These four persons are found
in the world: he who goes with the stream; he who goes against
the stream; he who stands firm; he who has crossed over to the
other shore and stands on dry land.
The person who indulges in sense
desires and commits wrong deeds is one who goes with the stream.
He who does not indulge in sense desires or commit wrong deeds,
but lives the pure, chaste life, struggling painfully and with
difficulty to do so, is one who goes against the stream. He who
stands firm is the person, who having destroyed the five lower
fetters is reborn spontaneously in Brahma realm, whence he
realises Nibbana without ever returning to the sensuous sphere.
The one who has gone to the other shore standing on dry land is
the person who has destroyed all the mental intoxicants, and who
has realized, in this very life, by himself, the liberation of
the mind and liberation by knowledge. (para 5)
(b) There are four right efforts:
(i) The energetic effort to prevent evil, unwholesome states of
mind from arising; (ii) the energetic effort to get rid of evil,
unwholesome states of mind that have already arisen; (iii) the
energetic effort to arouse good, wholesome states of mind that
have not yet arisen; (iv) the energetic effort to develop and
bring to perfection the good and wholesome states of mind already
arisen. (para 13)
(c) As a Tathagata speaks, so he
acts; as he acts, so he speaks. Therefore he is called a Tathagata. (para 23)
(d) There are four highest kinds
of faith: The Tathagata, the holiest and fully enlightened, is
the highest among all living beings. Among all conditioned
things, the Noble Path of Eight Constituents is the highest.
Among all conditioned and unconditioned things, Nibbana is the
highest, Amongst all groups of men, the Order of the Tathagata,
the Samgha made up of the four pairs of noble men, the eight
Ariyas, is the highest.
For those who have faith in the
highest, namely, the Buddha, the Path, the Nibbana and the Ariyas
the highest resultant effects (result of action) will be theirs. (para 34)
(e) There are four ways of dealing
with questions:
(i) Some should be given
direct answers,
(ii) others should be answered
by way of analysing them,
(iii) some questions should be
answered by counter-questions,
(iv) lastly, some questions
should simply be put aside. (para 42)
(f) There are four distortions
(vipallasas) in perception, thought and view. To hold that there
is permanence in the impermanence; to hold that there is
happiness in suffering; to hold that there is atta where there is
no atta; to hold that there is pleasantness (sukha) in that which
is foul. (para 49)
(g) When Nakulapita and Nakulamata
express their wish to the Buddha to be in one another's sight as
long as the present life lasts and in the future life as well,
the Buddha advises them to try to have the same faith, the same
virtue, the same generosity and the same wisdom; then they will
have their wish fulfilled. (paras 55-56)
(h) He who gives food gives four
things to those who receive it. He gives them long life, beauty,
happiness and strength. The donor himself will be endowed with
long life, beauty, happiness and strength wherever he is born in
the human or the deva world. (para 57)
(i) There are four subjects not
fit for speculative thought (Acinteyyani). They are:
the specific qualities of a
Buddha (Buddhavisayo);
a person's jhana attainment;
the results of Kamma; and
the nature of the world (loka cinta).
These imponderables are not to be
pondered upon; which, if pondered upon; would lend one to mental
distress and insanity. (para 77)
(j) There are four things
concerning which no one whether samana, brahmana, deva, Mara or
anyone else in the world can give a guarantee:
(i) That what is liable to
decay should not decay;
(ii) that what is liable to
illness should not fall ill;
(iii) that what is liable to
die should not die; and
(iv) that no resultant effects
should come forth from those evil deeds done previously. (para 182)
(k) There are four ways by which a
person's character may be judged:
His virtue can be known by a wise
and intelligent person paying close attention after living
together with him for a very long time. His integrity can be
known by a wise and intelligent person by having dealings with
him, paying close attention over a long period of time. His
fortitude can be known by a wise and intelligent person by
observing him with close attention in times of misfortune. His
wisdom can be judged by a wise and intelligent person when
conversing with him on various subjects over a long period of
time. (para 192)
(l) There are four things
conducive to the growth of wisdom: associating with a good
person; hearing the good Dhamma; maintaining a right attitude of
mind and leading a life in accordance with the Dhamma. (para 248)
(5) Pancaka
Nipata Pali
(a) There are five strengths
possessed by a person in training for higher knowledge: faith,
shame (to do evil), moral dread, energy and insight-knowledge. He
believes in the enlightenment of the Buddha; he feels ashamed of
wrong conduct in deed, word and thought; he dreads anything evil
and unwholesome; he arouses energy to abandon everything
unwholesome and to acquire every thing that is wholesome; he
perceives the phenomenon of constant rising and ceasing and is
thus equipped with insight which will finally lead him to
Nibbana, destruction of suffering. (para 2)
(b) There are also other five
strengths, namely, faith, energy, mindfulness, concentration and
insight-knowledge. The strength of faith is seen in the four
characteristic qualities of a Stream-winner; the strength of
energy is seen in the four Right Efforts; the strength of
mindfulness is seen in the Four Methods of Steadfast Mindfulness
and the strength of concentration is seen in the four jhanas; the
strength of insight-knowledge is seen in the perception of the
phenomenon of constant rising and ceasing, an insight which will
finally lead to Nibbana. (para 14)
(c) Impurities that defile gold
are iron, tin, lead, silver, and other metals. Impurities that
defile mind are sensuous desire, ill will, sloth and torpor,
restlessness and worry, sceptical doubts. (pare 23)
(d) A giver of alms surpasses a
non-giver in five aspects, namely, in life-span, beauty,
happiness, fame and power, whether both be reborn in the deva
world or the human world. This difference in five aspects will
persist till liberation is achieved. There is then no distinction
between the liberation of one and the other or between one arahat
and the other. (para 31)
(e) There are five contemplations
which ought to be practised by everyone, bhikkhus or layfolks,
men and women:
'I am certain to become old. I
cannot avoid ageing.
I am certain to become ill and
diseased. I can not avoid illness.
'I am certain to die. I cannot
avoid death.
'All things dear and beloved
will not last. They will be subject to change and separation.
'My kamma (past and present
actions) is not only property, kamma is my only heritage,
kamma is the only cause of my being, kamma is my only kin, my
only protection. Whatever actions I do, good or bad, I shall
become their heir.' (para 57)
(f) Five standards which should be
set up for teaching the Dhamma: the Dhamma should be taught in
graduated discourses; the Dhamma should be given as a
well-reasoned discourse; the Dhamma should be given out of
compassion and sympathy; the Dhamma should not be given for the
sake of worldly gain and advantage; the Dhamma should be taught
without alluding to oneself or others. (para 159)
(g) There are five ways of getting
rid of a grudge: If a grudge arises towards any person, then one
should cultivate loving-kindness, or compassion or equanimity to
wards him. Or one should pay no attention to him and give no
thought to him. Or one may apply the thought: his only property
is his actions; whatever he does, good or bad, he will be heir to
that. In these ways, all grudges that have arisen can be removed. (para 161)
(h) Wrong occupations which should
not be followed by a lay disciple: Trading in arms and weapons;
trading in living beings; trading in meat; trading in
intoxicants; trading in poison. (para 177)
(6) Chakka
Nipata Pali
(a) There are six things which are
unsurpassed: The noblest things seen, the noblest things heard,
the noblest gain, the noblest learning, the noblest service, and
the noblest reflection. The sight of the Tathagata or the
Tathagata's disciples is the noblest thing seen. The hearing, of
the Dhamma from the Tathagata or his disciples is the noblest
thing heard. Faith in the Tathagata or his disciples is the
noblest gain. Learning supreme virtue (adhisila), supreme mind
development (adhicitta), supreme wisdom (adhipapanna) is the
noblest learning. Serving the Tathagata or his disciples is the
noblest service. Reflecting on the virtues of the Tathagata or
his disciples is the noblest reflection. (para 30)
(b) There are six kinds of
suffering in the world for one who indulges in sense-pleasures:
poverty, indebtedness, owing interest, being demanded repaying,
being pressed and harassed by creditors, imprisonment.
Similarly in the Teaching of the
Ariyas, a person is regarded to be poor and destitute who lacks
faith in things that are meritorious, who has no shame and no
scruples, no energy and no understanding of things that are good,
and who conducts himself badly in deed, word and thoughts. (para
45)
(c) There are six steps to gain
liberation: Sense-control provides the basis for morality.
Morality gives the foundation to Right Concentration. Right
Concentration provides the basis for understanding of the true
nature of physical and mental phenomenon. With understanding of
the true nature of physical and mental phenomena comes
disenchantment and non-attachment. Where there is disenchantment
and non-attachment, there arises the knowledge and vision of
liberation. (para 50)
(d) There are six things to be
known: Sense-desires, feelings, perceptions, moral intoxicants
(asavas), kamma and dukkha should be known, their causal origin
should be known, their diversity, their resulting effects, their
cessation and the way leading to their cessation should be known.
The way leading to the cessation
of all these dhammas is the Noble Path of Eight Constituents. (para 63)
(e) There are six things which
appear very rarely in the world: Rare is the appearance in the
world of a Perfectly Enlightened Buddha; rare is the appearance
of one who teaches the Dhamma and Vinaya as proclaimed by the
Buddha; rare it is to be reborn in the land of the Ariyas; rare
it is to be in possession of unimpaired physical and mental
faculties; rare it is to be free from dumbness and stupidity;
rare it is to be endowed with the desire for doing good,
wholesome things. (para 96)
(f) There are six benefits in
realizing the Sotapatti Fruition: (i) firm faith in the Dhamma
(ii) impossibility of falling back; (iii) limit to suffering in
the round of existences (only seven more existences); (iv) being
endowed with supramundane knowledge which is not shared by the
common worldling; (v) and (vi) clear Understanding of causes and
phenomena arising therefrom. (pare 97)
(7) Sattaka
Nipata Pali
(a) There are seven factors for
winning respect and esteem of fellow bhikkhus: having no desire
for gain; not wanting to be shown reverence but indifferent to
attention; being ashamed of doing evil; being fearful of doing
evil; and having little want; and having the right view. (para 1)
(b) A bhikkhu becomes an eminent
field for sowing seeds of merit, when he knows the text of the
Teaching, knows the meaning of the Teaching, also knows himself,
knows the proper limit for acceptance of offerings, knows the
proper time for various activities, knows his audience, and knows
the spiritual tendency of an individual. (para 68)
(c) If a bhikkhu develops his mind
in the four methods of Steadfast Mindfulness, the four Right
Efforts, the four bases of Psychic Power, the five Faculties, the
five Strengths, the Seven Factors of Enlightenment, the Noble
Path of Eight Constituents, he will be freed of the mental
intoxicants, without any attachment, whether he wishes or not for
liberation. (para 71 )
(d) Short is the life of man, just
like the dew-drop on the tip of a blade of grass; a bubble
appearing on the water when rain falls; a line drawn on water
with a stick; a mountain stream; a lump of spittle on the tip of
the tongue; a piece of meat thrown into an extremely hot iron
pot; and a cow being led to be slaughtered, whenever she lifts a
leg, she will be closer to slaughter, closer to death. (para 74)
(e) Those teachings that lead to
disenchantment, entire turning away from worldliness,
non-attachment, cessation and calm, direct knowledge,
enlightenment and Nibbana - such teachings may be taken as the
true Dhamma and Discipline, as the Buddha's Teaching. (para 83)
(8) Atthaka
Nipata Pali
(a) There are eight benefits
accruing from practice of meditation on loving-kindness:
Whosoever practises meditation on loving-kindness enjoys sound
sleep, wakes up fresh and well, is not disturbed by bad dreams,
is regarded with esteem by men, is treated with respect by
non-humans, is accorded protection by devas, is not hurt by fire,
poison or weapons and is destined to reappear in the Brahma
realm. (para 1)
(b) There are eight worldly
conditions, the vicissitudes of life that keep the world turning
round: gain, loss, fame, disrepute, praise, blame, happiness,
suffering. (para 546)
(c) There are eight strengths: The
strength of a child lies in crying; of a woman in her anger; of a
bandit in his arms; of a king in his sovereignty; of an unwise
man in censure and reviling; of a wise man in careful
consideration of pros and cons; of a man of knowledge in caution;
and the strength of a bhikkhu lies in his fortitude and
forbearance. (para 27)
(d) Eight great reflections of the
Venerable Anuruddha on the Dhamma: This Dhamma is for one with
few wants, not for one who wants much. This Dhamma is for the
contented, not for one hard to be satisfied. This Dhamma is for
one who loves solitude, not for one who loves company. This
Dhamma is for the energetic, not for the indolent. This Dhamma is
for one of vigilant mindfulness, not for the heedless. This
Dhamma is for one of concentrated mind, not for the distracted.
This Dhamma is for the wise, not for the unintelligent. This
Dhamma is for one who delights in Nibbana, not for one who
rejoices in worldliness (conceit, craving and wrong view). (para
30)
(e) There are eight types of
speech by an Ariya:
Having not seen, he says he has
not seen; having not heard, he says he has not heard; having not
sensed, he says he has not sensed; having not known, he says he
has not known. Having seen, he says he has seen; having heard,
says he has heard; having sensed, he says he has sensed and
having known, he says he has known. (para 68)
(9) Navaka
Nipata Pali
(a) Nine practices not indulged in
by Arahats: An Arahat does not intentionally take the life of a
being; does not take, with the intention of stealing, what is not
given; does not engage in sexual intercourse; does not speak what
is not true knowing that it is not true; does not enjoy the
pleasures of the senses; is not biased through favouritism,
through hatred, through delusion or through fear. (para 7)
(b) There are nine characteristics
of a layman's residence which a bhikkhu should not visit or stay
in:
Where a bhikkhu is not greeted or
shown signs of welcome, or offered a seat; where alms are kept
hidden; where little is given away although much can be afforded;
where inferior alms are offered although better alms are
available; where the offering is made in a disrespectful manner;
where the layman does not come near the bhikkhu to listen to the
dhamma, and where little interest is shown in the exposition of
the dhamma. (para 17)
(c) There are nine ways in which
grudge is formed: He has done me harm, he is doing me harm, he
will do me harm; he has done harm to one dear to me, he is doing
harm to one dear to me, he will do harm to one dear to me; he has
done good to one disliked by me; ha is doing good to one disliked
by me; he will do good to one disliked by me. (para 29)
(d) There are nine things which
should be eliminated in order to achieve realization of Arahatta
Phala: Lust, ill will, ignorance, anger, grudge, ingratitude,
envy, Jealousy, meanness. (para 62)
(10) Dasaka
Nipata Pali
(a) There are ten benefits of
being established in sila, morality: One who is established in
sila feels pleased; feeling pleased he feels glad; feeling glad,
he is delightfully satisfied; being delightfully satisfied he
becomes calm; when he is calm, he feels happiness; when he feels
happiness, his mind becomes concentrated; with concentrated mind,
he sees things as they really are; seeing things as they really
are, he becomes disenchanted and dispassionate towards them; when
there is no more passion or attachment, he achieves liberation of
mind and liberation by knowledge. (para 1)
(b) There are ten fetters:
Personality belief (Sakkyaditthi), sceptical doubts, mistaking
mere rites and ceremony as the true path, sense-desire, ill will,
attachment to Rupa realm, attachment to Arupa realm, coneceit,
restlessness, and ignorance. (para 12)
(c) Just as a young man or a woman
looks into the mirror to find out if there are any blemishes on
the face, so also it is necessary for a bhikkhu to engage in
occasional self-examination to see whether covetousness, ill
will, sloth and torpor have arisen in him or not; whether worry
and excitement, and doubts exist in him; whether he is free from
anger and his mind is defiled or not by unwholesome thoughts;
whether his body is at ease without restlessness; whether he is
beset by laziness or not; and whether he has concentration of
mind with clear comprehension. (para 51)
(d) There are ten dhammas
possessed by one who has become accomplished, an Arahat: Right
View, Right Thought, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, Right Concentration,
Right Knowledge, Right Liberation. (pare 112)
(11) Ekadasaka
Nipata Pali
(a) There are eleven kinds of
destruction any one of which is likely to befall a bhikkhu who
reviles the fellow bhikkhus of the community: Lack of progress in
his efforts; declining from the stage already achieved; tainted
and defiled understanding of the Dhamma; Being over come by his
own conceit; unhappiness in leading the holy life; liability to
commit offences against the disciplinary rules; likelihood of
reverting to the household life; likelihood of being afflicted
with an incurable disease; likelihood of becoming mentally
deranged; dying with a confused mind and likelihood of being
reborn in the Nether Worlds. (para 6)
(b) There are eleven benefits
derived from cultivation and development of loving-kindness, when
frequently practised and firmly established: One sleeps soundly
and wakes peacefully with no bad dreams; one is regarded with
esteem by men; is treated with respect by non-humans; is
protected by devas; is unharmed by fire, poison or weapons; his
mind is easily concentrated; the features of his face are serene;
he will die with a unconfused mind; if he does not attain to
Arahatship, he will be reborn in the Brahma realm (para 15).