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Anguttara Nikaya

# AN 11.9 Saddha Sutta (The Venerable Saddha) AN 11.9

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    [page 1]
    Anguttara Nikāya
    The Numerical Discourses

    Ekādasakanipāta
    (Book of the Elevens)

    AN 11.9

    Saddha Sutta
    “The Venerable Saddha”

    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2023, 2025

    At one time, The Blessed One was living at Nādika, in the brick house. It was then, that
    the Venerable Saddha approached The Blessed One, and after paying his respects, he went and
    sat to one side. Then, The Blessed One said this to him:
    “Saddha, while meditating, your focus must be like that of a thoroughbred horse, and not like
    that of a wild colt! And why do I say this?
    “Because, Saddha, when the colt is brought and tied securely to the wooden feeding trough, he is
    fully self-absorbed, while obsessively thinking to himself: ‘Food! Food!’
    “And why does he do so?
    “It is because, Saddha, that wild colt brought and tied securely to the wooden feeding trough,
    does not consider:
    ‘I wonder what kind of drills or tasks my trainer will have me go through today.’ Nor does he
    think: ‘How could I react to these tasks, in order to impress and please him with my
    performance?’
    “Instead, being self-absorbed in his instincts, he goes on obsessively thinking about only one
    thing: ‘Food! Food!’ while being tied securely to the wooden feeding trough.
    “Now, in just the same manner, Saddha, someone who is essentially quite similar in behavior to
    a wild colt, although may withdraw himself to meditate by going to a secluded place or a forest,
    or sit among the roots of trees or in an empty room, nevertheless, he continues reflecting and

    [page 2]
    thinking about things that arouse passion and lust, led by his sensually obsessed mind, with a
    heart that is absorbed in sensory desire and stimulation.
    “So, while being overwhelmed by the agitation of sensual desire, that inferior man who is like a
    wild colt, does not come to know, let alone experience, as it truly is, the way of stepping out and
    freeing himself from the snare of whatever sensual desire that may have surfaced in his heart, the
    moment it occurs.
    “Now, as this person allows those sensual desires to continue to wreak havoc in his heart, he
    becomes more drenched in them by ruminating over them, and thus, soon enough finds himself
    obsessively identified with them, instead of meditating.
    “Similarly, he finds himself ravaged by feelings of hatred or ill-will, which he allows to arise and
    continue to wreak havoc in his heart, as he becomes more drenched in them by ruminating over
    them, and thus, soon enough he finds himself obsessively identified with them, instead of
    meditating.
    “Similarly, he finds himself drowning in dullness, as he experiences drowsiness and begins
    procrastinating, which he allows to surface and continue to wreak havoc in his heart, and as a
    result, he becomes more drenched in them and thus, soon enough he finds himself obsessively
    identified with them, instead of meditating.
    “Similarly, he finds himself overtaken and tossed around by restlessness and worrisome
    thoughts, which he allows to surface and increasingly wreak havoc in his heart, as a result of
    which he becomes more drenched in them and thus, soon enough he finds himself obsessively
    identified with them, instead of meditating.
    “And similarly, he finds himself haunted by feelings of uncertainty that arise due to his skeptical
    doubts, which he allows to surface, whereby they also increasingly wreak havoc in his heart, and
    as a result, he becomes more drenched in them and thus, soon enough he finds himself
    obsessively identified with them, instead of meditating.
    “Led by these experiences, he goes on meditating but -
    1. While looking at and perceiving earth, he comes to rely on it and see it as a ‘thing’ to be
    grasped.

    2. While looking at and perceiving water, he comes to rely on it and see it as a ‘thing’ to be
    grasped.

    3. While looking at and perceiving fire, he comes to rely on it and see it as a ‘thing’ to be
    grasped.

    4. While looking at and perceiving air, he comes to rely on it and see it as a ‘thing’ to be
    grasped.

    [page 3]
    5. Furthermore, while looking at and perceiving the dimension of boundless space, he
    comes to rely on it and see it as a ‘thing’ to be grasped.

    6. While looking at and perceiving the dimension of boundless consciousness, he comes to
    rely on it and see it as a ‘thing’ to be grasped.

    7. While looking at and perceiving the dimension of nothingness, he comes to rely on it and
    see it as a ‘thing’ to be grasped.

    8. While looking at and perceiving the dimension of neither perception nor non-perception,
    he comes to rely on it and see it as a ‘thing’ to be grasped.

    9. And, while looking at and perceiving being in the world, he comes to rely on it and see it
    as a ‘thing’ to be grasped.

    10. Or, whether being in or perceiving another world, he comes to rely on it and see it as a
    ‘thing’ to be grasped.

    11. And while perceiving visual objects with the eyes, perceiving audible sounds with the
    ears, perceiving smells with the nose, perceiving flavors with the tongue, perceiving
    tactile objects and contact with the body, he comes to rely on each of these and sees them
    as a ‘thing’ to be grasped.
    “That is how someone, who is essentially like a wild colt, meditates, Saddha.
    “On the other hand, Saddha, when a fine thoroughbred horse is brought and tied securely to the
    wooden feeding trough, he is not self-absorbed, nor goes on obsessively thinking to himself:
    ‘Food! Food!’
    “And why does he not do so?
    “It is because, Saddha, when that fine thoroughbred horse is brought and tied securely to the
    wooden feeding trough, he considers:
    ‘I wonder what kind of drills or tasks my trainer will have me go through today.’ Also, he thinks:
    ‘How could I react to these tasks, in order to impress and please him with my performance?’
    “So, he does not become self-absorbed, nor obsessively thinks about only one thing: ‘Food!
    Food!’
    “Instead, while being tied securely to the wooden feeding trough, the fine thoroughbred horse is
    carefully engaged in considering the possibility of being struck by his trainer’s whip, which he
    sees as painfully annoying, as a liability, a defeat, and a failure on his part.
    “Now, in just the same manner, Saddha, someone who is similar to a fine thoroughbred horse,
    withdraws himself to meditate by going to a secluded place or a forest, or sits among the roots of

    [page 4]
    trees, or finds himself an empty room, where he does not allow himself any thoughts that may
    arouse passion or lust, always keeping check so the mind does not become touched by sensual
    thoughts, let alone be obsessed by them. In this way, he protects the heart from ever getting
    caught up in them or being absorbed into sensory desires and stimulation.
    “In the same way, while being restrained in his mind from experiencing the agitation of sensual
    desires, that superior man, who is like a fine thoroughbred horse, does come to know and
    experience, as it truly is, the way of stepping out and freeing himself from the snare of whatever
    sensual desire that may have surfaced in his heart, the moment it occurs, relinquishing it on the
    spot.
    “So, as this person protects himself from any sensual desire arising, let alone remaining, in his
    heart, he does not become stuck in them nor ruminates over them, and thus, soon enough he finds
    himself freed from them, as he goes deeper in his meditation.
    “Similarly, he restrains and protects himself against feelings of hatred or ill-will that may have
    arisen, not allowing them to be perpetuated or agitate his heart. Therefore, he does not become
    stuck in them nor ruminates over them, and thus, soon enough he finds himself freed from them,
    as he goes deeper in his meditation.
    “Similarly, he restrains and protects himself against drowsiness and procrastination that may
    have arisen, not allowing them to be perpetuated or agitate his heart. Therefore, he does not
    become stuck in them nor ruminates over them, and thus, soon enough he finds himself freed
    from them, as he goes deeper in his meditation.
    “Similarly, he restrains and protects himself against restlessness and worrisome thoughts that
    may have arisen, not allowing them to be perpetuated or agitate his heart. Therefore, he does not
    become stuck in them nor ruminates over them, and thus, soon enough he finds himself freed
    from them, as he goes deeper in his meditation.
    “And similarly, he restrains and protects himself against skeptical doubts that may have arisen,
    not allowing them to be perpetuated or agitate his heart. Therefore, he does not become stuck in
    them nor ruminates over them, and thus, soon enough he finds himself freed from them, as he
    goes deeper in his meditation.
    “Led by these experiences, he goes on meditating -
    1. While looking at and perceiving earth, but without relying on it nor seeing it as a ‘thing’
    to be grasped.

    2. While looking at and perceiving water, but without relying on it nor seeing it as a ‘thing’
    to be grasped.

    3. While looking at and perceiving fire, but without relying on it nor seeing it as a ‘thing’ to
    be grasped.

    [page 5]
    4. While looking at and perceiving air, but without relying on it nor seeing it as a ‘thing’ to
    be grasped.

    5. Furthermore, while looking at and perceiving the dimension of boundless space, but
    without relying on it nor seeing it as a ‘thing’ to be grasped.

    6. While looking at and perceiving the dimension of boundless consciousness, but without
    relying on it nor seeing it as a ‘thing’ to be grasped.

    7. While looking at and perceiving the dimension of nothingness, but without relying on it
    nor seeing it as a ‘thing’ to be grasped.

    8. While looking at and perceiving the dimension of neither perception nor non-perception,
    but without relying on it nor seeing it as a ‘thing’ to be grasped.

    9. And, while looking at and perceiving being in the world, but without relying on it nor
    seeing it as a ‘thing’ to be grasped.

    10. Or whether being in or perceiving another world, but without relying on it nor seeing it as
    a ‘thing’ to be grasped.

    11. And, while perceiving visual objects with the eyes, perceiving audible sounds with the
    ears, perceiving smells with the nose, perceiving flavors with the tongue, perceiving
    tactile objects and contact with the body, but without relying on any of these nor seeing
    them as ‘things’ to be grasped.
    “Therefore, Saddha, that is how someone who is quite similar to a fine thoroughbred horse,
    meditates.
    “And by meditating in this manner, Saddha, then even the Devas, along with their Ruler Lord
    Indra, as well as Mahā Brahmā Himself, with Pajāpati, bow down to him as they pay homage
    from afar and declare:
    ‘Homage be to You, O Venerable!
    O Thoroughbred among all mankind!
    Homage to you, O Highest and Chief among all men!
    For, we are now baffled and dumbfounded,
    Since not even we ourselves know or understand,
    As to what might be the basis of your meditation, O Venerable,
    Upon which you are firmly anchored.’”

    When The Blessed One spoke these words of instruction, the Venerable Saddha asked this
    question, while addressing The Teacher:

    [page 6]
    “But Bhante, how exactly does the person who is like a fine thoroughbred horse, meditate, when
    he –
    1. Looks at and perceives earth, but without relying on it nor seeing it as a ‘thing’ to be
    grasped?

    2. Looks at and perceives water, but without relying on it nor seeing it as a ‘thing’ to be
    grasped?

    3. Looks at and perceives fire, but without relying on it nor seeing it as a ‘thing’ to be
    grasped?

    4. Looks at and perceives air, but without relying on it nor seeing it as a ‘thing’ to be
    grasped?

    5. Looks at and perceives the dimension of boundless space, but without relying on it nor
    seeing it as a ‘thing’ to be grasped?

    6. Looks at and perceives the dimension of boundless consciousness, but without relying on
    it nor seeing it as a ‘thing’ to be grasped?

    7. Looks at and perceives the dimension of nothingness, but without relying on it nor seeing
    it as a ‘thing’ to be grasped?

    8. Looks at and perceives the dimension of neither perception nor non-perception, but
    without relying on it nor seeing it as a ‘thing’ to be grasped?

    9. Looks at and perceives being in the world, but without relying on it nor seeing it as a
    ‘thing’ to be grasped?

    10. Or when he is in, or perceives being in, another world, but without relying on it nor
    seeing it as a ‘thing’ to be grasped?

    11. And, while perceiving visual objects with the eyes, perceiving audible sounds with the
    ears, perceiving smells with the nose, perceiving flavors with the tongue, perceiving
    tactile objects and contact with the body, how does he do so without relying on any of
    these, nor seeing them as ‘things’ to be grasped?
    “Whereby, in witnessing this, even the Devas, along with their Ruler Lord Indra, as well as Mahā
    Brahmā Himself, with Pajāpati, bow down to him as they pay homage from afar, and declare:
    ‘Homage be to You, O Venerable!
    O Thoroughbred among all mankind!
    Homage to you, O Highest and Chief among all men!
    For, we are now baffled and dumbfounded,
    Since not even we ourselves know or understand,

    [page 7]
    As to what might be the basis of your meditation, O Venerable,
    Upon which you are firmly anchored.’”

    The Blessed One then replied, while instructing the Venerable Saddha:
    1. “Here, Saddha, while meditating, such a thoroughbred and superior person when looking at
    earth, does not become identified with it, because he will be perceiving it for what it truly is:
    something insubstantial and passing. Therefore, earth as a ‘thing’ simply vanishes for him.
    2. “Similarly, while looking at water, he does not become identified with it, because he will be
    perceiving it for what it truly is: something insubstantial and passing. Therefore, water as a
    ‘thing’ simply vanishes for him.
    3. “While looking at fire, he does not become identified with it, because he will be perceiving it
    for what it truly is: something insubstantial and passing. Therefore, fire as a ‘thing’ simply
    vanishes for him.
    4. “While looking at air, he does not become identified with it, because he will be perceiving it
    for what it truly is: something insubstantial and passing. Therefore, air as a ‘thing’ simply
    vanishes for him.
    5. “While looking at the dimension of boundless space, he does not become identified with it,
    because he will be perceiving it for what it truly is: something insubstantial and passing.
    Therefore, the dimension of boundless space as a ‘thing’ simply vanishes for him.
    6. “While looking at the dimension of boundless consciousness, he does not become identified
    with it, because he will be perceiving it for what it truly is: something insubstantial and passing.
    Therefore, the dimension of boundless consciousness as a ‘thing’ simply vanishes for him.
    7. “While looking at the dimension of nothingness, he does not become identified with it,
    because he will be perceiving it for what it truly is: something insubstantial and passing.
    Therefore, the dimension of nothingness as a ‘thing’ simply vanishes for him.
    8. “While looking at the dimension of neither perception nor non-perception, he does not become
    identified with it, because he will be perceiving it for what it truly is: something insubstantial and
    passing. Therefore, the dimension of neither perception nor non-perception as a ‘thing’ simply
    vanishes for him.
    9. “While looking at the world he is in, he does not become identified with it, because he will be
    perceiving it for what it truly is: something insubstantial and passing. Therefore, the world itself
    as a ‘thing’ simply vanishes for him.
    10. “While looking at the other world in relation to this one, he does not become identified with
    it, because he will be perceiving it for what it truly is: something insubstantial and passing.
    Therefore, the other world itself, as a ‘thing’ simply vanishes for him.

    [page 8]
    11. “While looking at the visual objects with the eyes, perceiving audible sounds with the ears,
    perceiving smells with the nose, perceiving flavors with the tongue, perceiving tactile objects
    with the body, he does not become identified with any of it, because he will be perceiving each
    of these for what it truly is: something insubstantial and passing. Therefore, he will not be
    perceiving them as actual ‘things,’ hence they all simply vanish for him.
    “In this manner, Saddha, such a fine thoroughbred of a superior person goes on meditating -
    1. While looking at and perceiving earth, but without relying on it nor seeing it as a ‘thing’
    to be grasped.

    2. While looking at and perceiving water, but without relying on it nor seeing it as a ‘thing’
    to be grasped.

    3. While looking at and perceiving fire, but without relying on it nor seeing it as a ‘thing’ to
    be grasped.

    4. While looking at and perceiving air, but without relying on it nor seeing it as a ‘thing’ to
    be grasped.

    5. Furthermore, while looking at and perceiving the dimension of boundless space, but
    without relying on it nor seeing it as a ‘thing’ to be grasped.

    6. While looking at and perceiving the dimension of boundless consciousness, but without
    relying on it nor seeing it as a ‘thing’ to be grasped.

    7. While looking at and perceiving the dimension of nothingness, but without relying on it
    nor seeing it as a ‘thing’ to be grasped.

    8. While looking at and perceiving the dimension of neither perception nor non-perception,
    but without relying on it nor seeing it as a ‘thing’ to be grasped.

    9. And, while looking at and perceiving being in the world, but without relying on it nor
    seeing it as a ‘thing’ to be grasped.

    10. Or, whether being in or perceiving another world, but without relying on it nor seeing it
    as a ‘thing’ to be grasped.

    11. And, while perceiving visual objects with the eyes, perceiving audible sounds with the
    ears, perceiving smells with the nose, perceiving flavors with the tongue, perceiving
    tactile objects and contact with the body, but without relying on any of these nor seeing
    them as ‘things’ to be grasped.
    “Therefore, Saddha, that is how someone, who is quite similar to a fine thoroughbred horse,
    meditates.

    [page 9]
    “And by meditating in this manner, Saddha, even the Devas, along with their Ruler Lord Indra,
    as well as Mahā Brahmā Himself, with Pajāpati, bow down to him as they pay homage from afar,
    and declare:
    ‘Homage be to You, O Venerable!
    O Thoroughbred among all mankind!
    Homage to you, O Highest and Chief among all men!
    For, we are now baffled and dumbfounded,
    Since not even we ourselves know or understand,
    As to what might be the basis of your meditation, O Venerable,
    Upon which you are firmly anchored.’”

    Sādhu

    Sādhu

    Sādhu

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