Skip to main content

These go to eleven: the significance of the number 11 in the EBT


* it's an oral tradition, you memorize everything important. You number things as a check to make sure you're not missing anything in a piece of memorized Dhamma.
* you have 10 fingers, a universal counting device
* Anguttara Nikaya goes to 11, not 12, not 10.
* The famous anatta-lakkhana sutta passage has 11 ways of examining 5uk. So the number 11 may have significance as indicating comprehensive coverage, of knowing something fully and completely with no omission and gap.
* STED 11ada: all the suttas matching aniccato dukkh... : This scheme also is numbered to 11. Like the above, it's closely associated with realization of arahantship. But unlike the above, which is comprehensive in scope of input objects to examine, this set of 11 is an expansion on anicca, dukkha, anatta.

11 comprehensive ways of examining 5uk

These 11 criteria seem to be comprehensive. Past, present, future, gross, subtle, etc. It seems to say there is no phenomena or experience that falls outside this. Interestingly, Mahayana comes along hundreds of years later, and part of their marketing campaign to show they're better than Hinayana, is to say the Hinayanists understanding of emptiness and notself is incomplete, that it doesn't include all dhammas. It's hard to fathom what they mean, and how these 11 ways don't cover everything.

SN 22.59 An-atta-lakkhaį¹‡a-sutta

1. Form

yaį¹ƒ kiƱci rÅ«paį¹ƒ
any such form,
atÄ«tā-(a)n-āgata-paccuppannaį¹ƒ
[whether] past, -not-arrived-yet, (or) -present;
ajjhattaį¹ƒ vā bahiddhā vā
internal or external **;
oįø·Ärikaį¹ƒ vā sukhumaį¹ƒ vā
blatant or subtle **;
hÄ«naį¹ƒ vā paį¹‡Ä«taį¹ƒ vā
inferior or sublime;
yaį¹ƒ dÅ«re santike vā,
whatever distant (or) near **:
sabbaį¹ƒ rÅ«paį¹ƒ:
every form [is to be realized as]:
‘n’etaį¹ƒ mama,
'this (is) {not} mine,
n'eso-'ham-asmi,
this I am {not},
na meso attā’ti
this (is) {not} {my} self.’
evametaį¹ƒ yathā-bhÅ«taį¹ƒ
Thus as-(it)-actually-is,
sammap-paƱƱāya daį¹­į¹­habbaį¹ƒ.
(with)-right-wisdom (one)-must-see-(it).
That same passage also appears in these suttas:


alagaddÅ«pamasuttaį¹ƒ (MN 22.1), — sabbaį¹ƒ rÅ«paį¹ƒ ‘netaį¹ƒ mama,...
cÅ«įø·asaccakasuttaį¹ƒ (MN 35.1),
mahārāhulovādasuttaį¹ƒ (MN 62.1),
mahāpuį¹‡į¹‡amasuttaį¹ƒ (MN 109.1),

susimasuttaį¹ƒ (SN 12.70),
anusayasuttaį¹ƒ (SN 18.13),
apagatasuttaį¹ƒ (SN 18.14),
khandhasuttaį¹ƒ (SN 22.48),
soį¹‡asuttaį¹ƒ (SN 22.49),
anattalakkhaį¹‡asuttaį¹ƒ (SN 22.59),
rādhasuttaį¹ƒ (SN 22.71),
surādhasuttaį¹ƒ (SN 22.72),
khajjanÄ«yasuttaį¹ƒ (SN 22.79),
puį¹‡į¹‡amasuttaį¹ƒ (SN 22.82),
rāhulasuttaį¹ƒ (SN 22.91),
dutiyarāhulasuttaį¹ƒ (SN 22.92),
kappasuttaį¹ƒ (SN 22.124),
dutiyakappasuttaį¹ƒ (SN 22.125),
navātasuttaį¹ƒ (SN 24.31),
adukkhamasukhÄ«suttaį¹ƒ (SN 24.32)


yodhājÄ«vasuttaį¹ƒ (AN 3.134)
yodhājÄ«vasuttaį¹ƒ (AN 4.181),
sāįø·hasuttaį¹ƒ (AN 4.196),

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 5. sammasanaƱāį¹‡aniddeso, para. 2 ⇒

yaį¹ƒ kiƱci rÅ«paį¹ƒ atÄ«tānāgatapaccuppannaį¹ƒ ajjhattaį¹ƒ vā bahiddhā vā oįø·Ärikaį¹ƒ vā sukhumaį¹ƒ vā hÄ«naį¹ƒ vā paį¹‡Ä«taį¹ƒ vā yaį¹ƒ dÅ«re santike vā, sabbaį¹ƒ rÅ«paį¹ƒ aniccato vavattheti ekaį¹ƒ sammasanaį¹ƒ, dukkhato vavattheti ekaį¹ƒ sammasanaį¹ƒ, anattato vavattheti ekaį¹ƒ sammasanaį¹ƒ.

KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 5. sammasanaƱāį¹‡aniddeso, para. 3 ⇒

yā kāci vedanā . pe . yā kāci saƱƱā. ye keci saį¹…khārā. yaį¹ƒ kiƱci viƱƱāį¹‡aį¹ƒ atÄ«tānāgatapaccuppannaį¹ƒ ajjhattaį¹ƒ vā bahiddhā vā oįø·Ärikaį¹ƒ vā sukhumaį¹ƒ vā hÄ«naį¹ƒ vā paį¹‡Ä«taį¹ƒ vā yaį¹ƒ dÅ«re santike vā, sabbaį¹ƒ viƱƱāį¹‡aį¹ƒ aniccato vavattheti ekaį¹ƒ sammasanaį¹ƒ, dukkhato vavattheti ekaį¹ƒ sammasanaį¹ƒ, anattato vavattheti ekaį¹ƒ sammasanaį¹ƒ.

KN Paį¹­is, 3. paƱƱāvaggo, 1. mahāpaƱƱākathā, 1. soįø·asapaƱƱāniddeso, para. 20 ⇒

7. javanapaƱƱatāya saį¹ƒvattantÄ«ti katamā javanapaƱƱā? yaį¹ƒ kiƱci rÅ«paį¹ƒ atÄ«tānāgatapaccuppannaį¹ƒ ajjhattaį¹ƒ vā bahiddhā vā oįø·Ärikaį¹ƒ vā sukhumaį¹ƒ vā hÄ«naį¹ƒ vā paį¹‡Ä«taį¹ƒ vā yaį¹ƒ dÅ«re santike vā, sabbaį¹ƒ rÅ«paį¹ƒ aniccato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. dukkhato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. anattato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. yā kāci vedanā . pe . yā kāci saƱƱā. ye keci saį¹…khārā. yaį¹ƒ kiƱci viƱƱāį¹‡aį¹ƒ atÄ«tānāgatapaccuppannaį¹ƒ ajjhattaį¹ƒ vā bahiddhā vā oįø·Ärikaį¹ƒ vā sukhumaį¹ƒ vā hÄ«naį¹ƒ vā paį¹‡Ä«taį¹ƒ vā yaį¹ƒ dÅ«re santike vā, sabbaį¹ƒ viƱƱāį¹‡aį¹ƒ aniccato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. dukkhato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. anattato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. cakkhu . pe . jarāmaraį¹‡aį¹ƒ atÄ«tānāgatapaccuppannaį¹ƒ aniccato khippaį¹ƒ javatÄ«ti — javanapaƱƱā. dukkhato khippaį¹ƒ javatÄ«ti — javanapaƱƱā . anattato khippaį¹ƒ javatÄ«ti — javanapaƱƱā.







Re: These go to eleven: the significance of the number 11 in the EBT

Post by Dhammanando » Sat Apr 27, 2019 1:23 am
MN 33

"... possessed of eleven qualities, [a bhikkhu] cannot become one to reach growth, increase and maturity in this Dhamma and Discipline."

references


http://lucid24.org/sted/index.html

Comments

Post a Comment

Popular posts from this blog

Lucid24.org: What's new?

Link to lucid24.org home page :    4šŸ‘‘☸   Remember, you may have to click the refresh button on your web browser navigation bar at to get updated website. 2024 9-17 Lots of new stuff in the last 2 and a half years.  Too many to list. Main one justifying new blog entry, is redesign of home page. Before, it was designed to please me, super dense with everything in one master control panel. I've redesigned it to be friendly to newbies and everyone really. Clear structure, more use of space.  At someone's request, I added a lucid24.org google site search at top of home page. 2022 4-14 Major update to lucid24.org, easy navigation of suttas, quicklink: the ramifications 4-2 new feature lucid24.org sutta quick link 3-28 A new translation of SN 38.16, and first jhāna is a lot easier than you think šŸ”—šŸ“notes related to Jhāna force and J.A.S.I. effect AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here? 3-13 Added to EBPedia J.A.S.I. ('Jazzy...
3 comments
Read more

AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here?

What these 3 suttas have in common, AN 9.36, MN 64, MN 111, is the very interesting feature of explicitly describing doing vipassana, while one is in the jhāna and the first 3 formless attainments. LBT (late buddhist text) apologists, as well as Sujato, Brahm, claim that the suttas describe a jhāna where one enters a disembodied, frozen state, where vipassana is impossible until one emerges from that 'jhāna'.  Since Sujato translated all the suttas, let's take a look at what he translated, and how it supports his interpretation of 'jhāna'.  AN 9.36: Jhānasutta—Bhikkhu Sujato (suttacentral.net) ‘The first absorption is a basis for ending the defilements.’ ‘Paį¹­hamampāhaį¹,   bhikkhave,   jhānaį¹   nissāya   āsavānaį¹   khayaį¹   vadāmÄ«’ti,   iti   kho   panetaį¹   vuttaį¹. That’s what I said, but why did I say it? KiƱcetaį¹   paį¹­icca   vuttaį¹? Take a mendicant who, q uite secluded from sensual pleasures, secluded from unskill...
Post a Comment
Read more

Pāįø·i and Sanskrit definition of Viveka

  'Viveka', Sanskrit dictionary Primary meaning is ‘discrimination’. Other meanings:  (1) true knowledge,  (2) discretion,  (3) right judgement,  (4) the faculty of distinguishing and classifying things according to their real properties’. Wikipedia (sanskrit dictionary entry 'viveka') Viveka (Sanskrit: ą¤µिą¤µेą¤•, romanized: viveka) is a Sanskrit and Pali term translated into English as discernment or discrimination.[1] According to Rao and Paranjpe, viveka can be explained more fully as: Sense of discrimination; wisdom; discrimination between the real and the unreal, between the self and the non-self, between the permanent and the impermanent; discriminative inquiry; right intuitive discrimination; ever present discrimination between the transient and the permanent.[2]: 348  The Vivekachudamani is an eighth-century Sanskrit poem in dialogue form that addresses the development of viveka. Within the Vedanta tradition, there is also a concept of vichara which is one t...
Post a Comment
Read more