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SN5-The Great Book-This is Fifth Book of Samyutta Nikaya(Connected Discourses). This is version 2, a modified version of Bhikkhu Bodhi.

Note : 'c' of Pali words is pronounced as 'ch' as in 'China'

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=Samyutta Nikaya:5.Mahavagga-The Great Book=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

1. Ignorance (sans. Avidya)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the

Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said

this:

"Bhikkhus, ignorance is the forerunner in the entry upon

unwholesome states, with shamelessness and fearlessness of

wrongdoing following along. 1 For an unwise person immersed

in ignorance, wrong view springs up. For one of wrong view,

wrong intention springs up. For one of wrong intention, wrong

speech springs up. For one of wrong speech, wrong action

springs up. For one of wrong action, wrong livelihood springs

up. For one of wrong livelihood, wrong effort springs up. For one

of wrong effort, wrong mindfulness springs up. For one of

wrong mindfulness, wrong concentration springs up.

'Bhikkhus, true knowledge is the forerunner in the entry upon

wholesome states, with a sense of shame and fear of wrongdoing

following along. 2 [2] For a wise person who has arrived at true

knowledge, right view springs up. For one of right view, right

intention springs up. For one of right intention, right speech

springs up. For one of right speech, right action springs up. For

one of right action, right livelihood springs up. For one of right

livelihood, right effort springs up. For one of right effort, right

mindfulness springs up. For one of right mindfulness, right concentration springs up." 3

2. Half the Holy Life (Upaddha)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

among the Sakyans where there was a town of the Sakyans

named Nagaraka. 4 Then the Venerable Ananda approached the

Lord (Buddha). Having approached, he paid homage to the Blessed

One, sat down to one side, and said to him:

"Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship." 5

"Not so, Ananda! Not so, Ananda! This is the entire holy life,

Ananda, that is, good friendship, good companionship, good

comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop

and cultivate the Noble Eightfold Path. 6

"And how, Ananda, does a bhikkhu who has a good friend, a

good companion, a good comrade, develop and cultivate the

Noble Eightfold Path? Here, Ananda, a bhikkhu develops right

view, which is based upon seclusion, dispassion, and cessation,

maturing in release. 7 He develops right intention. . . right speech

... right action ... right livelihood ... right effort ... right mindfulness. . . right concentration, which is based upon seclusion,

dispassion, and cessation, maturing in release. It is in this way,

Ananda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble

Eightfold Path. [3]

"By the following method too, Ananda, it may be understood

how the entire holy life is good friendship, good companionship,

good comradeship: by relying upon me as a good friend,

Ananda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are

freed from death; beings subject to sorrow, lamentation, pain,

displeasure, and despair are freed from sorrow, lamentation,

pain, displeasure, and despair. By this method, Ananda, it may

be understood how the entire holy life is good friendship, good

companionship, good comradeship."

3. Sariputta
At Savatthi. Then the Venerable Sariputta approached the

Lord (Buddha). . . and said to him:

"Venerable sir, this is the entire holy life, that is, good friendship, good companionship, good comradeship." 8

"Good, good, Sariputta! This is the entire holy life, Sariputta,

that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a

good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.

"And how, Sariputta, does a bhikkhu who has a good friend, a

good companion, a good comrade, develop and cultivate the

Noble Eightfold Path?"

(The rest as in the preceding sutta.)

4. The Janussoni Brahmin
At Savatthi. Then, in the morning, the Venerable Ananda dressed

and, taking bowl and robe, entered. Savatthi for alms. The

Venerable Ananda saw the brahmin Janussoni departing from

Savatthi in an all-white chariot drawn by mares. 9 The horses

yoked to it were white, its ornaments were white, the chariot was

white, its upholstery was white, the reins, goad, and canopy

were white, his turban, clothes, and sandals were white, and he

was being fanned by a white chowry. People, having seen this,

said: "Divine indeed, sir, is the vehicle! It appears to be a divine

vehicle indeed, sir!" 10

Then, when the Venerable Ananda had walked for alms in

Savatthi and returned from his alms round, after his meal he

a pproached the Lord (Buddha), [5] paid homage to him, sat down

to one side, and said to him:

Here, venerable sir, in the morning I dressed and, taking bowl

a nd robe, entered Savatthi for alms. I saw the brahmin Janussoni

departing from Savatthi in an all-white chariot drawn by

mar es.... People, having seen this, said: 'Divine indeed, sir, is the

vehicle! It appears to be a divine vehicle indeed, sir!' Is it possible,

venerable sir, to point out a divine vehicle in this Dhamma a

Discipline?"

"It is possible, Ananda," the Lord (Buddha) said. "This is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the

vehicle of Dhamma' and 'the unsurpassed victory in battle.'

"Right view, Ananda, when developed and cultivated, has as

its final goal the removal of lust, the removal of hatred, the

removal of delusion. Right intention ... Right concentration

when developed and cultivated, [6] has as its final goal the

removal of lust, the removal of hatred, the removal of delusion.

"In this way, Ananda, it may be understood how this is a designation for this Noble Eightfold Path: 'the divine vehicle' and

'the vehicle of Dhamma' and 'the unsurpassed victory in battle."'

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Its qualities of faith and wisdom

Are always yoked evenly together. 11

Shame is its pole, mind its yoke-tie,

Mindfulness the watchful charioteer.

"The chariot's ornament is virtue,

Its axle jhana, 12 energy its wheels;

Equanimity keeps the burden balanced,

Desirelessness serves as upholstery.

"Good will, harmlessness, and seclusion:

These are the chariot's weaponry,

Forbearance its armour and shield, 13

As it rolls towards security from bondage.

"This divine vehicle unsurpassed

Originates from within oneself. 14

The wise depart from the world in it,

Inevitably winning the victory."

5. For What Purpose? (Kimatthiya)
At Savatthi. Then a number of bhikkhus approached the Blessed

One.... Sitting to one side, those bhikkhus said to the Lord (Buddha).

"Here, venerable sir, wanderers of other sects ask us: 'For what

purpose, friends, is the holy life lived under the ascetic Gotama?'

When we are asked thus, venerable sir, we answer those wanderers thus: 'It is, friends, for the full understanding of suffering

that the holy life is lived under the Lord (Buddha).' We hope, venerable sir, that when we answer thus we state what has been said

by the Lord (Buddha) and do not misrepresent him with what is

contrary to fact; [7] that we explain in accordance with the

Dhamma, and that no reasonable consequence of our assertion

gives ground for criticism."

"Surely, bhikkhus, when you answer thus you state what has

been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and

no reasonable consequence of your assertion gives ground for

criticism. For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.

"If, bhikkhus, wanderers of other sects ask you: 'But, friends, is

there a path, is there a way for the full understanding of this suffering?' -being asked thus, you should answer them thus: 'There

is a path, friends, there is a way for the full understanding of this

suffering.'

"And what, bhikkhus, is that path, what is that way for the full

understanding of this suffering? It is this Noble Eightfold Path;

that is, right view. . . right concentration. This is the path, this is

the way for the full understanding of this suffering.

"Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way."

6. A Certain Bhikkhu (1) (Annatarabhikkhu1)
At Savatthi. Then a certain bhikkhu approached the Blessed

One.... Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable sir, it is said, 'the holy life, the holy life.' What, venerable sir, is the holy life? What is the final goal of the holy life?"

"This Noble Eightfold Path, bhikkhu, is the holy life; that is,

right view ... right concentration. [8] The destruction of lust, the

destruction of hatred, the destruction of delusion: this is the final

goal of the holy life."

7. A Certain Bhikkhu (2) (Annatarabhikkhu2)
“Venerable sir, it is said, 'the removal of lust, the removal of

hatred, the removal of delusion' Of what now, venerable sir is

this the designation?"

"This, bhikkhu, is a designation for the element of Nibbana: the

removal of lust, the removal of hatred, the removal of delusion

The destruction of the taints is spoken of in that way." 15

When this was said, that bhikkhu said to the Lord (Buddha):

"Venerable sir, it is said, 'the Deathless, the Deathless.' What

now, venerable sir, is the Deathless? What is the path leading to

the Deathless?"

"The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the Deathless. This Noble Eightfold

Path is the path leading to the Deathless; that is, right view ...

right concentration."

8. Analysis (Vibhanga)
At Savatthi. "Bhikkhus, I will teach you the Noble Eightfold Path

and I will analyse it for you. Listen to that and attend closely, I

will speak."

"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha)

said this:

"And what, bhikkhus, is the Noble Eightfold Path? Right view

... right concentration. 16

"And what, bhikkhus, is right view? Knowledge of suffering,

knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation

of suffering: this is called right view.

"And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is

called right intention.

"And what, bhikkhus, is right speech? Abstinence from false

speech, abstinence from divisive speech, abstinence from harsh

speech, abstinence from idle chatter: this is called right speech.

"And what, bhikkhus, is right action? Abstinence from the

destruction of life, abstinence from taking what is not given'

abstinence from sexual misconduct: 17 this is called right action.

"And what, bhikkhus, is right livelihood? Here a noble disciple'

having abandoned a wrong mode of livelihood, earns his living

by a right livelihood: this is called right livelihood.

"And what, bhikkhus, is right effort? Here, bhikkhus, a

bhikkhu generates desire for the nonarising of unarisen evil

unwholesome states; he makes an effort, arouses energy, applies

his mind, and strives. He generates desire for the abandoning of

arisen evil unwholesome states. ... He generates desire for the arising

of unarisen wholesome states.... He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase,

expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. Ibis is called right effort.

"And what, bhikkhus is right mindfulness? Here, bhikkhus, a

bhikkhu dwells contemplating the body in the body, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. He dwells contemplating

feelings in feelings, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and

displeasure in regard to the world. He dwells contemplating

phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. This is called right mindfulness.

"And what, bhikkhus, is right concentration? Here, bhikkhus,

secluded from sensual pleasures, secluded from unwholesome

states, a bhikkhu enters and dwells in the first jhana, which is

accompanied by thought and examination, with rapture and

happiness born of seclusion. With the subsiding of thought and

examination, he enters and dwells in the second jhana, which has

internal confidence and unification of mind, is without thought

and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells

equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the

third jhana of which the noble ones declare: 'He is equanimous,

mindful, one who dwells happily.' With the abandoning of

Pleasure and pain, and with the previous passing away of joy

and displeasure, he enters and dwells in the fourth jhana, which

ls neither painful nor pleasant and includes the purification of

mindfulness by equanimity. This is called right concentration."

9. The Spike(Suka)
At Savatthi. "Bhikkhus, suppose a spike of rice or a spike of barley were wrongly directed and were pressed upon by the hand

or the foot. That it could pierce the hand or the foot and draw

blood: this is impossible. For what reason? Because the spike is

wrongly directed. So too, bhikkhus, that a bhikkhu with a

wrongly directed view, with a wrongly directed development of

the path, could pierce ignorance, arouse true knowledge, and

realize Nibbana: this is impossible. For what reason? Because his

view is wrongly directed.

"Bhikkhus, suppose a spike of rice or a spike of barley were

rightly directed and were pressed upon by the hand or the foot.

That it could pierce the hand or the foot and draw blood: this is

possible. For what reason? Because the spike is rightly directed.

[11] So too, bhikkhus, that a bhikkhu with a rightly directed

view, with a rightly directed development of the path, could

pierce ignorance, arouse true knowledge, and realize Nibbana:

this is possible. For what reason? Because his view is rightly

directed.

"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu

develops right view, which is based upon seclusion, dispassion,

and cessation, maturing in release. He develops ... right concentration, which is based upon seclusion, dispassion, and cessation,

maturing in release.

"It is in this way, bhikkhus, that a bhikkhu with a rightly

directed view, with a rightly directed development of the path,

pierces ignorance, arouses true knowledge, and realizes

Nibbana."

10. Nandiya
At Savatthi. Then the wanderer Nandiya approached the Blessed

One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side

and said to the Lord (Buddha): "How many things. Master Gotama,

when developed and cultivated, lead to Nibbana, have Nibbana

as their destination, Nibbana as their final goal?"

"These eight things, Nandiya, when developed and cultivated,

lead to Nibbana, have Nibbana as their destination, Nibbana as

their final goal. What eight? Right view. . . right concentration.

These eight things, when developed and cultivated, lead to

Nibbana, have Nibbana as their destination, Nibbana as their

final goal."

When this was said, the wanderer Nandiya said to the Blessed

One: "Magnificent, Master Gotama! Magnificent, Master

Gotama!... From today let Master Gotama remember me as a lay

follower who has gone for refuge for life."

11. Dwelling (1) (Vihara1)
At Savatthi. "Bhikkhus, I wish to go into seclusion for half a

month. I should not be approached by anyone except the one

who brings me almsfood. " 18

"Yes, venerable sir," those bhikkhus replied, and no one

approached the Lord (Buddha) except the one who brought him

almsfood.

Then, when that half-month had passed, the Lord (Buddha)

emerged from seclusion and addressed the bhikkhus thus:

"Bhikkhus, I have been dwelling in part of the abode in which

I dwelt just after I became fully enlightened. 19 I have understood

thus: There is feeling with wrong view as condition, also feeling

with right view as condition.... There is feeling with wrong concentration as condition, also feeling with right concentration as

condition. There is feeling with desire as condition, also feeling

with thought as condition, also feeling with perception as condition. 20

'"When desire has not subsided, and thought has not subsided,

and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, [13] and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and

thoughts have subsided, and perceptions have not subsided,

there is also feeling with that as condition.] When desire has subsided, and thought has subsided, and perception has subsided,

there is also feeling with that as condition. There is effort for the

attainment of the as-yet-unattained. When that stage has been

reached, there is also feeling with that as condition.'" 21

12. Dwelling (2) (Vihara2)
At Savatthi. "Bhikkhus, I wish to go into seclusion for three

months. I should not be approached by anyone except the

who brings me almsfood."

“Yes, venerable sir," those bhikkhus replied, and no one

approached the Lord (Buddha) except the one who brought him

almsfood.

Then, when those three months had passed, the Lord (Buddha)

emerged from seclusion and addressed the bhikkhus thus:

"Bhikkhus, I have been dwelling in part of the abode in which

I dwelt just after I became fully enlightened. I have understood

thus: There is feeling with wrong view as condition, also feeling

with the subsiding of wrong view as condition. 22 There is feeling

with right view as condition, also feeling with the subsiding of

right view as condition.... There is feeling with wrong concentration as condition, also feeling with the subsiding of wrong

concentration as condition. There is feeling with right concentration as condition, also feeling with the subsiding of right concentration as condition. There is feeling with desire as condition,

also feeling with the subsiding of desire as condition. There is

feeling with thought as condition, also feeling with the subsiding

of thought as condition. There is feeling with perception as condition, also feeling with the subsiding of perception as condition.

'"When desire has not subsided, and thought has not subsided,

and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling

with that as condition. When desire has subsided, and thoughts

have subsided, and perceptions have not subsided, there is also

feeling with that as condition]. [14] When desire has subsided,

and thought has subsided, and perception has subsided, there is

also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached,

there is also feeling with that as condition"

13. A Trainee (Sekkha sans. Shishya)
At Savatthi. Then a certain bhikkhu approached the Blessed

One.... Sitting to one side, that bhikkhu said to the Lord (Buddha)

"Venerable sir, it is said, 'a trainee, a trainee.' In what way is

one a trainee?"

"Here, bhikkhu, one possesses a trainee's right view ... a

trainee's right concentration. It is in this way that one is a trainee."

14. Arising (1) (Uppada1 sans. Utpad)
At Savatthi. "Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the appearance of a

Tathagata, an Arahant, a Perfectly Enlightened One. What eight?

Right view ... right concentration. These eight things...."

15. Arising (2) (Uppada2 sans. Utpad)
At Savatthi. "Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the Discipline of a

Fortunate One. What eight? Right view ... [15] right concentration. These eight things...."

16. Purified (1) (Parisuddha1)
At Savatthi. "Bhikkhus, these eight things, purified, cleansed,

flawless, free from corruptions, if unarisen do not arise apart

from the appearance of a Tathagata, an Arahant, a Perfectly

Enlightened One. What eight? Right view ... right concentration.

These eight things. . . ."

17. Purified (2) (Parisuddha2)
At Savatthi. "Bhikkhus, these eight things, purified, cleansed,

flawless, free from corruptions, if unarisen do not arise apart

from the Discipline of a Fortunate One. What eight? Right view

right concentration. These eight things...."

18. The Cock's Park (1) (Kukkutarama1)
Thus have I heard. On one occasion the Venerable Ananda and

the Venerable Bhadda were dwelling at Pataliputta in the Cock's

Park. Then, in the evening, the Venerable Bhadda emerged from

seclusion, approached the Venerable Ananda, and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, he sat down to one side and said to the

Venerable Ananda:

"Friend Ananda, it is said, 'the unholy life, the unholy life'

What now, friend, is the unholy life?"

"Good, good, friend Bhadda! Your intelligence is excellent,

friend Bhadda, your ingenuity is excellent, your inquiry is a good

one. For you have asked me: 'Friend Ananda, it is said, "the

unholy life, the unholy life." What now, friend, is the unholy life?"'

"Yes, friend."

"This eightfold wrong path, friend, is the unholy life; that is,

wrong view ... wrong concentration."

19. The Cock's Park (2) (Kukkutarama2)
At Pataliputta. "Friend Ananda, it is said, 'the holy life, the holy

life.' What now, friend, is the holy life and what is the final goal

of the holy life?"

"Good, good, friend Bhadda! Your intelligence is excellent,

friend Bhadda, your ingenuity is excellent, your inquiry is a good

one. For you have asked me: 'Friend Ananda, it is said, "the holy

life, the holy life." What now, friend, is the holy life and what is

the final goal of the holy life?'"

"Yes, friend."

"This Noble Eightfold Path, friend, is the holy life; that is, right

view ... right concentration. The destruction of lust, the destruc

tion of hatred, the destruction of delusion: this, friend, is the final

goal of the holy life." '

20. The Cock's Park (3) (Kukkutarama3)
At Pataliputta. "Friend Ananda, it is said, 'the holy life, the holy

life.' What now, friend, is the holy life, and who is a follower of

the holy life, and what is the final goal of the holy life?"

"Good, good, friend Bhadda! Your intelligence is excellent, friend

Bhadda, your ingenuity is excellent, your inquiry is a good one.

For you have asked me: 'Friend Ananda, it is said, "the holy life,

the holy life." What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?

"Yes, friend."

"This Noble Eightfold Path, friend, is the holy life; that is, right

view .. . right concentration. One who possesses this Noble

Eightfold Path is called a liver of the holy life. The destruction of

lust, the destruction of hatred, the destruction of delusion: this,

friend, is the final goal of the holy life."

21. Wrongness (Micchatta)
At Savatthi. "Bhikkhus, I will teach you wrongness and rightness. Listen to that....

"And what, bhikkhus, is wrongness? It is: wrong view ...

wrong concentration. This is called wrongness.

"And what, bhikkhus, is rightness? It is: right view ... right

concentration. This is called rightness."

22. Unwholesome States (Akusaladhamma sans. Akushal-dharm)
At Savatthi. "Bhikkhus, I will teach you unwholesome states and

wholesome states. Listen to that....

"An«l what, bhikkhus, are unwholesome states? They are:

wrong view. . . wrong concentration. These are called unwholesome states.

"And what, bhikkhus, are wholesome states? They are: right

view ... right concentration. These are called wholesome states."

23. The Way (1) (Patipada1 sans. Pratipad)
At Savatthi. "Bhikkhus, I will teach you the wrong way and the

right way. Listen to that....

"And what, bhikkhus, is the wrong way? It is: wrong view . ..

wrong concentration. This is called the wrong way.

"And what, bhikkhus, is the right way? It is: right view . . . right

concentration. This is called the right way."

24. The Way (2) (Patipada2 sans. Pratipad)
At Savatthi. "Bhikkhus, whether for a layperson or one gone

forth, I do not praise the wrong way. Whether it is a layperson or

one gone forth who is practising wrongly, because of under

taking the wrong way of practice he does not attain the method

the Dhamma that is wholesome. 24 And what, bhikkhus, is the

wrong way? It is: wrong view ... wrong concentration. This is

called the wrong way. Whether it is a layperson or one gone forth

who is practising wrongly, because of undertaking the wrong

way of practice he does not attain the method, the Dhamma that

is wholesome.

"Bhikkhus, whether for a layperson or one gone forth, I praise

the right way. Whether it is a layperson or one gone forth who is

practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is wholesome. And

what, bhikkhus, is the right way? It is: right view. . . right concentration. This is called the right way. Whether it is a layperson

or one gone forth who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma

that is wholesome."

25. The Inferior Person (1) (Asappurisa1 sans. Asatpurush)
At Savatthi. "Bhikkhus, I will teach you the inferior person and

the superior person. Listen to that....

"And what, bhikkhus, is the inferior person? Here someone is

of wrong view, wrong intention, wrong speech, wrong action,

wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This is called the inferior person.

"And what, bhikkhus, is the superior person? Here someone is

of right view, right intention, right speech, right action, right

livelihood, right effort, right mindfulness, right concentration.

This is called the superior person."

26. The Inferior Person (2) (Asappurisa2 sans. Asatpurush)
At Savatthi. "Bhikkhus, I will teach you the inferior person and

the one who is worse than the inferior person. I will teach you the

superior person and the one who is better than the superior person. Listen to that....

"And what, bhikkhus, is the inferior person? Here someone is

of wrong view ... wrong concentration. This is called the inferior

person.

"And what, bhikkhus, is the one who is worse than the inferior

person? Here someone is of wrong view ... wrong concentration,

wrong knowledge, wrong liberation. 25 This is called the one who

is worse than the inferior person.

"And what, bhikkhus, is the superior person? Here someone is

of right view ... right concentration. This is called the superior

person.

"And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view . . . right concentration,

right knowledge, right liberation. This is called the one who is

better than the superior person."

27. The Pot (Kumbha)
At Savatthi. "Bhikkhus, just as a pot without a stand is easily

knocked over, while one with a stand is difficult to knock over,

so the mind without a stand is easily knocked over, while the

mind with a stand is difficult to knock over.

"And what, bhikkhus, is the stand of the mind? It is this Noble

Eightfold Path; that is, right view. . . right concentration. This is

the stand of the mind.

"Bhikkhus, just as a pot ... so the mind without a stand is easily knocked over, while the mind with a stand is difficult to

knock over."

28. Concentration (Samadhi)
At Savatthi. "Bhikkhus, I will teach you noble right concentration

with its supports and its accessories. 26 Listen to that....

"And what, bhikkhus, is noble right concentration with its supports and its accessories? There are: right view ... right mindfulness. The one-pointedness of mind equipped with these seven factors is called noble right concentration 'with its supports,' and also 'with its accessories.'"

29. Feeling (Vedana)
At Savatthi. "Bhikkhus, there are these three feelings. What

three? Pleasant feeling, 'gainful feeling, neither-painful-nor-Pleasant feeling. These are the three feelings.

“The Noble Eightfold Path, bhikkhus, is to be developed for

the full understanding of these three feelings. What is the Noble

Eightfold Path? It is: right view ... right concentration. The

Noble Eightfold Path is to be developed for the full understanding of these three feelings."

30. Uttiya
At Savattlii. Then the Venerable Uttiya approached the Blessed

One ... and said to him:

"Here, venerable sir, when I was alone in seclusion a reflection

arose in my mind thus: 'Five cords of sensual pleasure have been

spoken of by the Lord (Buddha). But what now are those five cords

of sensual pleasure?"'

"Good, good, Uttiya! These five cords of sensual pleasure have

been spoken of by me. What five? Forms cognizable by the eye

that are desirable, lovely, agreeable, pleasing, sensually enticing,

tantalizing. Sounds cognizable by the ear. . . Odours cognizable

by the nose ... Tastes cognizable by the tongue ... Tactile objects

cognizable by the body that are desirable, lovely, agreeable,

pleasing, sensually enticing, tantalizing. These are the five cords

of sensual pleasure spoken of by me.

"The Noble Eightfold Path, Uttiya, is to be developed for the

abandoning of these five cords of sensual pleasure. And what is

the Noble Eightfold Path? It is: right view. . . right concentration.

This Noble Eightfold Path is to be developed for the abandoning

of these five cords of sensual pleasure."

31.Practice (1) (Patipatti1)
At Savatthi. "Bhikkhus, I will teach you wrong practice and right

practice. Listen to that....

"And what, bhikkhus, is wrong practice? It is: wrong view ...

wrong concentration. This is called wrong practice.

"And what, bhikkhus, is right practice? It is: right view ... right

concentration. This is called right practice."

32. Practice (2) (Patipatti2)
At Savatthi. "Bhikkhus, I will teach you the one practising

wrongly and the one practising rightly. Listen to that....

“And what, bhikkhus, is the one practising wrongly? Here

someone is of wrong view ... wrong concentration. This is called

the one practising wrongly.

“And what, bhikkhus, is the one practising rightly? Here someone is of right view. . . right concentration. This is called the one

practising rightly." 27

33. Neglected (Viraddha)
At Savatthi. "Bhikkhus, those who have neglected the Noble

Eightfold Path have neglected the noble path 28 leading to the

complete destruction of suffering. Those who have undertaken

the Noble Eightfold Path have undertaken the noble path leading

to the complete destruction of suffering.

"And what, bhikkhus, is the Noble Eightfold Path? It is: right

view ... right concentration. Those who have neglected this

Noble Eightfold Path ... Those who have undertaken this Noble

Eightfold Path have undertaken the noble path leading to the

complete destruction of suffering."

34. Going Beyond (Parangama)
At Savatthi. "Bhikkhus, these eight things, when developed and

cultivated, lead to going beyond from the near shore to the far

shore. What eight? Right view. . . right concentration. These eight

things, when developed and cultivated, lead to going beyond

from the near shore to the far shore." 29

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Few are those among humankind

Who go beyond to the far shore.

The rest of the people merely run

Up and down along the bank.

"When the Dhamma is rightly expounded

Those who practise in accord with the Dhamma

Are the people who will go beyond

The realm of Death so hard to cross.

"Having left behind the dark qualities.

The wise man should develop the bright ones.

Having come from home into homelessness.

Where it is hard to take delight

"There in seclusion he should seek delight.

Having left behind sensual pleasures.

Owning nothing, the wise man

Should cleanse himself of mental defilements.

"Those whose minds are well developed

In the factors of enlightenment,

Who through nonclinging find delight

In the relinquishment of grasping:

Those luminous ones with taints destroyed

Are fully quenched in the world."

35. Asceticism (1) (Samanna1 sans. Shramanya )
At Savatthi. "Bhikkhus, I will teach you asceticism and the fruits

of asceticism. Listen to that....

"And what, bhikkhus, is asceticism? It is this Noble Eightfold

Path; that is, right view ... right concentration. This is called

asceticism.

"And what, bhikkhus, are the fruits of asceticism? The fruit of

stream-entry, the fruit of once-returning, the fruit of nonretuming,

the fruit of arahantship. These are called the fruits of asceticism."

36. Asceticism (2) (Samanna2 sans. Shramanya )
At Savatthi. "Bhikkhus, I will teach you asceticism and the goal

of asceticism. Listen to that....

"And what, bhikkhus, is asceticism? It is this Noble Eightfold

Path; that is, right view ... right concentration. This is called

asceticism.

“And what, bhikkhus, is the goal of asceticism? The destruction of lust, the destruction of hatred, the destruction of delusion.

This is called the goal of asceticism."

37. Brahminhood (1) (Brahmanna1 sans. Brahmanya)
At Savatthi. “Bhikkhus, I will teach you brahminhood and the

fruits of brahminhood. Listen to that....

"And what, bhikkhus, is brahminhood? It is this Noble

Eightfold Path; that is, right view ... right concentration. This is

called brahminhood.

"And what, bhikkhus, are the fruits of brahminhood? The

fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. These are called the fruits of

brahminhood."

38. Brahminhood (2) (Brahmanna2 sans. Brahmanya)
At Savatthi. "Bhikkhus, I will teach you brahminhood and the

goal of brahminhood. Listen to that....

"And what, bhikkhus, is brahminhood? It is this Noble

Eightfold Path; that is, right view ... right concentration. This is

called brahminhood.

"And what, bhikkhus, is the goal of brahminhood? The

destruction of lust, the destruction of hatred, the destruction of

delusion. This is called the goal of brahminhood."

39. The Holy Life (1) (Brahmacariya1)
At Savatthi. "Bhikkhus, I will teach you the holy life and the

fruits of the holy life. Listen to that....

"And what, bhikkhus, is the holy life? It is this Noble Eightfold

Path; that is, right view. . . right concentration. This is called the

holy life.

And what, bhikkhus, are the fruits of the holy life? The fruit

of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. These are called the fruits of

the holy life."

40. The Holy Life (2) (Brahmacariya2)
At Savatthi. "Bhikkhus, I will teach you the holy life and the goal

of the holy life. Listen to that....

"And what, bhikkhus, is the holy life? It is this Noble Eightfold

Path; that is, right view ... right concentration. This is called the

holy life.

"And what, bhikkhus, is the goal of the holy life? The destruction of lust, the destruction of hatred, the destruction of delusion.

This is called the goal of the holy life."

41. The Fading Away of Lust (Ragaviraga)
At Savatthi. "Bhikkhus, if wanderers of other sects ask you: For

what purpose, friends, is the holy life lived under the ascetic

Gotama?' — being asked thus, you should answer them thus: 'It

is, friends, for the fading away of lust that the holy life is lived

under the Lord (Buddha).'

"Then, bhikkhus, if the wanderers of other sects ask you: 'But,

friends, is there a path, is there a way for the fading away of

lust?' — being asked thus, you should answer them thus: 'There is

a path, friends, there is a way for the fading away of lust.'

"And what, bhikkhus, is that path, what is that way for the

fading away of lust? It is this Noble Eightfold Path; that is, right

view ... right concentration. This is the path, this is the way for

the fading away of lust.

"Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way."

42-48. The Abandoning of the Fetters, Etc. (Samyojanappahanadi)
"Bhikkhus, if wanderers of other sects ask you: 'For what purpose, friends, is the holy life lived under the ascetic Gotama?'

- being asked thus, you should answer them thus: 'It is, friends, for

the abandoning of the fetters. . . for the uprooting of the underlying tendencies ... for the full understanding of the course 31 ...

for the destruction of the taints ... for the realization of the fruit

of true knowledge and liberation ... for the sake of knowledge

and vision .... for the sake of final Nibbana without clinging that the holy life is lived under the Lord (Buddha).'

"Then, bhikkhus, if the wanderers of other sects ask you: 'But,

friends, is there a path, is there a way for attaining final Nibbana

without clinging?' — being asked thus, you should answer them

thus: There is a path, friends, there is a way for attaining final

Nibbana without clinging.'

"And what, bhikkhus, is that path, what is that way for attaining final Nibbana without clinging? It is this Noble Eightfold

Path; that is, right view ... right concentration. This is the path,

this is the way for attaining final Nibbana without clinging.

"Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way."

6. The Sun Repetition Series (Suriyapeyyalavaggo)
(i) BASED UPON SECLUSION VERSION

49. Good Friend (Kalyanmitta sans. Kalyan-mitra)
At Savatthi. "Bhikkhus, this is the forerunner and precursor of

the rising of the sun, that is, the dawn. So too, bhikkhus,for

a bhikkhu this is the forerunner and precursor for the arising of

the Noble Eightfold Path, that is, good friendship. 32 When a

bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.

"And how does a bhikkhu who has a good friend develop and

cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view, which is based upon seclusion, dispassion,

and cessation, maturing in release.... He develops right concentration, which is based upon seclusion, dispassion, and cessation,

maturing in release. It is in this way, bhikkhus, that a bhikkhu

who has a good friend develops and cultivates the Noble

Eightfold Path."

50.-55 Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)
"Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is

the forerunner and precursor for the arising of the Noble

Eightfold Path, that is, accomplishment in virtue. . . accomplishment in desire. . . accomplishment in self. . . accomplishment in

view ... accomplishment in diligence ..... accomplishment

in careful attention. 33 When a bhikkhu is accomplished in careful

attention, it is to be expected that he will develop and cultivate

this Noble Eightfold Path.

"And how does a bhikkhu who is accomplished in careful

attention develop and cultivate the Noble Eightfold Path? Here

bhikkhus, a bhikkhu develops right view, which is based upon

seclusion, dispassion, and cessation, maturing in release.... He

develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way,

bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."

(ii) REMOVAL OF LUST VERSION

56 (1) Good Friend (Kalyanmitta sans. Kalyan-mitra)
"Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is

the forerunner and precursor for the arising of the Noble

Eightfold Path, that is, good friendship. When a bhikkhu has a

good friend, it is to be expected that he will develop and cultivate

this Noble Eightfold Path.

"And how does a bhikkhu who has a good friend develop and

cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion.... He develops right concentration, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion. It is in this

way, bhikkhus, that a bhikkhu who has a good friend develops

and cultivates the Noble Eightfold Path."

57-62. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)
"Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is

the forerunner and precursor for the arising of the Noble

Eightfold Path, that is, accomplishment in virtue ...

accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in diligence ... accomplishment in careful attention. When a bhikkhu is accomplished

in careful attention, it is to be expected that he will develop and

cultivate this Noble Eightfold Path.

"And how does a bhikkhu who is accomplished in careful

attention develop and cultivate the Noble Eightfold Path? Here,

bhikkhus, a bhikkhu develops right view, which has as its final

goal the removal of lust, the removal of hatred, the removal of

delusion.... He develops right concentration, which has as its

final goal the removal of lust, the removal of hatred, the removal

of delusion. It is in this way, bhikkhus, that a bhikkhu who is

accomplished in careful attention develops and cultivates the

Noble Eightfold Path."

7. One Thing Repetition Series (1)
(i) BASED UPON SECLUSION VERSION

63. Good Friend (Kalyanmitta sans. Kalyan-mitra)
At Savatthi. "Bhikkhus, one thing is very helpful for the arising

of the Noble Eightfold Path. What one thing? Good friendship.

When a bhikkhu has a good friend, it is to be expected that

he will develop and cultivate the Noble Eightfold Path.

"And how does a bhikkhu who has a good friend develop and

cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view, which is based upon seclusion, dispassion,

and cessation, maturing in release.... He develops right concentration, which is based upon seclusion, dispassion, and cessation,

maturing in release. It is in this way, bhikkhus, that a bhikkhu

who has a good friend develops and cultivates the Noble

Eightfold Path."

64-69. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)
"Bhikkhus, one thing is very helpful for the arising of the Noble

Eightfold Path. What one thing? Accomplishment in virtue ...

Accomplishment in desire ... Accomplishment in self ...

Accomplishment in view ... Accomplishment in diligence ...

Accomplishment in careful attention. . . ( complete as in §63) [34]. ..

He develops right concentration, which is based upon seclusion.

dispassion, and cessation, maturing in release. It is in this way

bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble Eightfold Path."

(ii) REMOVAL OF LUST VERSION

70. Good Friend (Kalyanmitta sans. Kalyan-mitra)
At Savatthi. "Bhikkhus, one thing is very helpful for the arising

of the Noble Eightfold Path. What one thing? Good friendship.

When a bhikkhu has a good friend, it is to be expected that he

will develop and cultivate the Noble Eightfold Path.

"And how does a bhikkhu who has a good friend develop and

cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion.... He develops right concentration, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion. It is in this

way, bhikkhus, that a bhikkhu who has a good friend develops

and cultivates the Noble Eightfold Path."

71-76. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)
"Bhikkhus, one thing is very helpful for the arising of the Noble

Eightfold Path. What one thing? Accomplishment in virtue ...

Accomplishment in desire ... Accomplishment in self ...

Accomplishment in view ... Accomplishment in diligence .. .

Accomplishment in careful attention. . . (complete as in §70). . . He

develops right concentration, which has as its final goal the

removal of lust, the removal of hatred, the removal of delusion.

It is in this way, bhikkhus, that a bhikkhu who is accomplished

in careful attention develops and cultivates the Noble Eightfold

Path."

8. One Thing Repetition Series (2)
(i) BASED UPON SECLUSION VERSION

77. Good Friend (Kalyanmitta sans. Kalyan-mitra)
"Bhikkhus, I do not see even one other thing by means of which

the unarisen Noble Eightfold Path arises and the arisen Noble

Eightfold Path goes to fulfilment by development so effectively

as by this: good friendship. When a bhikkhu has a good friend, it

is to be expected that he will develop and cultivate the Noble

Eightfold Path.

"And how does a bhikkhu who has a good friend develop and

cultivate the Noble Eightfold Path? [36] Here, bhikkhus, a

bhikkhu develops right view, which is based upon seclusion,

dispassion, and cessation, maturing in release.... He develops

right concentration, which is based upon seclusion, dispassion,

and cessation, maturing in release. It is in this way, bhikkhus,

that a bhikkhu who has a good friend develops and cultivates the

Noble Eightfold Path."

78-83. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)
"Bhikkhus, I do not see even one other thing by means of which

the unarisen Noble Eightfold Path arises and the arisen Noble

Eightfold Path goes to fulfilment by development so effectively

as by this: accomplishment in virtue ... accomplishment in desire

... accomplishment in self ... accomplishment in view ... accomplishment in diligence ... accomplishment in careful attention ...

(complete as in §77) ... He develops right concentration, which is

based upon seclusion, dispassion, and cessation, maturing in

release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the Noble

Eightfold Path."

(ii) REMOVAL OF LUST VERSION

84. Good Friend (Kalyanmitta sans. Kalyan-mitra)
"Bhikkhus, I do not see even one other thing by means of which

the unarisen Noble Eightfold Path arises and the arisen Noble

Eightfold Path goes to fulfilment by development so effectively

as by this: good friendship. When a bhikkhu has a good friend, it

is to be expected that he will develop and cultivate the Noble

Eightfold Path.

"And how does a bhikkhu who has a good friend develop and

cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion.... He develops right concentration, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion. It is in this

way, bhikkhus, that a bhikkhu who has a good friend develops

and cultivates the Noble Eightfold Path."

85-90 Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)
"Bhikkhus, I do not see even one other thing by means of which

the unarisen Noble Eightfold Path arises and the arisen Noble

Eightfold Path goes to fulfilment by development so effectively

as by this: accomplishment in virtue ... accomplishment in desire

. . . accomplishment in self. . . accomplishment in view. . . accomplishment in diligence ... accomplishment in careful attention ...

(complete as in §84) [38] ... He develops right concentration,

which has as its final goal the removal of lust, the removal of

hatred, the removal of delusion. It is in this way, bhikkhus, that

a bhikkhu who is accomplished in careful attention develops and

cultivates the Noble Eightfold Path."

9. First Ganges Repetition Series 34
(i) BASED UPON SECLUSION VERSION

91. Slanting to the East (1) (Pacinaninna)
At Savatthi. "Bhikkhus, just as the river Ganges slants, slopes,

and inclines towards the east, so too a bhikkhu who develops

and cultivates the Noble Eightfold Path slants, slopes, and

inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the Noble Eightfold Path so that he slants, slopes, and inclines

towards Nibbana? Here, bhikkhus, a bhikkhu develops right

view, which is based upon seclusion, dispassion, and cessation,

maturing in release.... He develops right concentration, which is

based upon seclusion, dispassion, and cessation, maturing in

release. It is in this way, bhikkhus, that a bhikkhu develops and

cultivates the Noble Eightfold Path so that he slants, slopes, and

inclines towards Nibbana."

92-96. Slanting to the East (2-6) (Pacinaninna)
"Bhikkhus, just as the river Yamuna .... the river Aciravati

... the river Sarabhu ... the river Mahi ... whatever great rivers

there are — that is, the Ganges, the Yamuna, the Aciravati, the

Sarabhu, the Mahi — all slant, slope, and incline towards the east,

so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana."

(Complete as in §91.)

97-102. The Ocean (Samuddaninna)
"Bhikkhus, just as the river Ganges .... whatever great

rivers there are ... all slant, slope, and incline towards the ocean,

so too a bhikkhu who develops and cultivates the Noble

Eightfold Path slants, slopes, and inclines towards Nibbana."

( Complete as in §§91-96.)

10. Second Ganges Repetition Series
(ii) REMOVAL OF LUST VERSION

103-108 (6) Slanting to the East
+109-114 The Ocean

(In this version §§103-108 are identical with §§91-96, and §§109-114

with §§97-102, except for the follozving change:)

"Here, bhikkhus, a bhikkhu develops and cultivates right

view ... right concentration, which has as its final goal the

removal of lust, the removal of hatred, the removal of delusion."

11. Third Ganges Repetition Series
(iii) the deathless as its ground version

115-220 Slanting to the East
+121-126 The Ocean

(In this version §§115-120 are identical with §§91-96, and §§121-126

with §§97-102, except for the following change:)

"Here, bhikkhus, a bhikkhu develops and cultivates right view

. . . right concentration, which has the Deathless as its ground the

Deathless as its destination, the Deathless as its final goal. "35

12. Fourth Ganges Repetition Series
(iv) SLANTS TOWARDS NIBBANA VERSION

127-132 Slanting to the East
+133-138 The Ocean

(In this version §§127-132 are identical with §§91-96, and §§133-138

with §§97-102, except for the following change:)

"Here, bhikkhus, a bhikkhu develops and cultivates right view

. . . right concentration, which slants, slopes, and inclines towards

Nibbana."

139. The Tathagata
(i) BASED UPON SECLUSION VERSION

At Savatthi. "Bhikkhus, whatever beings there are — whether

those without feet or those with two feet or those with four feet

or those with many feet, whether consisting of form or formless,

whether percipient, [42] nonpercipient, or neither percipient nor

nonpercipient — the Tathagata, the Arahant, the Perfectly

Enlightened One, is declared to be the chief among them. So too,

whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be

the chief among them. 37 When a bhikkhu is diligent, it is to be

expected that he will develop and cultivate the Noble Eightfold

Path.

"And how, bhikkhus, does a bhikkhu who is diligent develop

and cultivate the Noble Eightfold Path? Here, bhikkhus, a

bhikkhu develops right view ... right concentration, which is

based upon seclusion, dispassion, and cessation, maturing in

release. It is in this way, bhikkhus, that a bhikkhu who is diligent

develops and cultivates the Noble Eightfold Path."

(ii) REMOVAL OF LUST VERSION

... "Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the

removal of hatred, the removal of delusion...."

(iii) THE DEATHLESS AS ITS GROUND VERSION

... "Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless

as its destination, the Deathless as its final goal. .

(iv) SLANTS TOWARDS NIBBANA VERSION

... "Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards

Nibbana...."

( Each of the following suttas, §§140-148, is to be elaborated in accordance with the fourfold method of §139.)

140. The Footprint (Pada)
"Bhikkhus, just as the footprints of all living beings that walk fit

into the footprint of the elephant, and the elephant's footprint is

declared to be the chief among them, that is, with respect to size,

so too whatever wholesome states there are, they are all rooted in

diligence, converge upon diligence, and diligence is declared to

be the chief among them. When a bhikkhu is diligent, it is to be

expected that he will develop and cultivate the Noble Eightfold

Path...."

141. The Roof Peak (Kuta)
"Bhikkhus, just as all the rafters of a peaked house lean towards

the roof peak, slope towards the roof peak, converge upon the

roof peak, and the roof peak is declared to be their chief, so too

— "38

142. Roots
"Bhikkhus, just as, of all fragrant roots, black orris is declared to

be their chief, so too ..."

143. Heartwood
"Bhikkhus, just as, of all fragrant heartwoods, red sandalwood is

declared to be their chief, so too ..."

144. Jasmine
"Bhikkhus, just as, of all fragrant flowers, the jasmine is declared

to be their chief, so too ..."

145. Monarch
"Bhikkhus, just as all petty princes are the vassals of a wheelturning monarch, and the wheel-turning monarch is declared to

be their chief, so too ..."

146. The Moon (Candima sans. Candrama)
"Bhikkhus, just as the radiance of all the stars does not amount to

a sixteenth part of the radiance of the moon, and the radiance of

the moon is declared to be their chief, so too ..."

147. The Sun
"Bhikkhus, just as in the autumn, when the sky is clear and

cloudless, the sun, ascending in the sky, dispels all darkness from

space as it shines and beams and radiates, so too ..."

148. The Cloth
"Bhikkhus, just as, of all woven cloths, Kasian cloth is declared to

be their chief, so too whatever wholesome states there are, they

are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is

diligent, it is to be expected that he will develop and cultivate the

Noble Eightfold Path.

"And how, bhikkhus, does a bhikkhu who is diligent develop

and cultivate the Noble Eightfold Path? Here, bhikkhus, a

bhikkhu develops right view ... right concentration, which is

based upon seclusion, dispassion, and cessation, maturing in

release. It is in this way, bhikkhus, that a bhikkhu who is diligent

develops and cultivates the Noble Eightfold Path."

14. Strenuous Deeds (Balakaraniya)
(Each sutta is to be elaborated in accordance with the same fourfold

method.)

149. Strenuous (Bala)
At Savatthi. "Bhikkhus, just as whatever strenuous deeds are

done, are all done based upon the earth, established upon the

earth, so too, based upon virtue, established upon virtue, a

bhikkhu develops and cultivates the Noble Eightfold Path.

"And how, bhikkhus, does a bhikkhu, based upon virtue,

established upon virtue, develop and cultivate the Noble

Eightfold Path? Here, bhikkhus, a bhikkhu develops right view

... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way,

bhikkhus, that a bhikkhu, based upon virtue, established upon

virtue, develops and cultivates the Noble Eightfold Path."

150. Seeds (Bija)
"Bhikkhus, just as whatever kinds of seed and plant life attain to

growth, increase, and expansion, all do so based upon the earth,

established upon the earth, so too, based upon virtue, established

upon virtue, a bhikkhu develops and cultivates the Noble

Eightfold Path, and thereby he attains to growth, increase, and

expansion in [wholesome] states.

"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu

develops right view. . . right concentration, which is based upon

seclusion, dispassion, [47] and cessation, maturing in release. It is

in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold

Path, and thereby attains to growth, increase, and expansion in

[wholesome] states."

151. Nagas
"Bhikkhus, based upon the Himalayas, the king of mountains,

the nagas nurture their bodies and acquire strength. 39 When

they have nurtured their bodies and acquired strength, they

then enter the pools. From the pools they enter the lakes, then

the streams, then the rivers, and finally they enter the ocean.

There they achieve greatness and expansiveness of body. So too,

bhikkhus, based upon virtue, established upon virtue, a

bhikkhu develops and cultivates the Noble Eightfold Path, and

thereby he achieves greatness and expansiveness in [wholesome] states.

"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. It is in

this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold

Path, and thereby achieves greatness and expansiveness in

[wholesome] states."

152. The Tree (Rukkha)
"Bhikkhus, suppose a tree were slanting, sloping, and inclining

towards the east. If it were cut at its foot, in what direction would

it fall?" [48]

"In whatever direction it was slanting, sloping, and inclining,

venerable sir."

"So too, bhikkhus, a bhikkhu who develops and cultivates the

Noble Eightfold Path slants, slopes, and inclines towards

Nibbana.

"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. It is in

this way, bhikkhus, that a bhikkhu develops and cultivates the

Noble Eightfold Path so that he slants, slopes, and inclines

towards Nibbana."

153. The Pot (Kumbha)
"Bhikkhus, just as a pot that has been turned upside down gives

up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil

unwholesome states and does not take them back.

"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. It is in

this way, bhikkhus, that a bhikkhu develops and cultivates the

Noble Eightfold Path so that he gives up evil unwholesome

states and does not take them back."

154. The Spike (Suka)
"Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That

it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So

too, bhikkhus, that a bhikkhu with a rightly directed view, with

a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed.

"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release.

"It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces

ignorance, arouses true knowledge, and realizes Nibbana."

155. The Sky (Akasa)
"Bhikkhus, just as various winds blow in the sky — easterly

winds, westerly winds, northerly winds, southerly winds, dusty

winds and dustless winds, cold winds and hot winds, gentle

winds and strong winds 40 — so too, when a bhikkhu develops

and cultivates the Noble Eightfold Path, then for him the four

establishments of mindfulness go to fulfilment by development;

the four right strivings go to fulfilment by development; the four

bases for spiritual power go to fulfilment by development; the

five spiritual faculties go to fulfilment by development; the five

powers go to fulfilment by development; the seven factors of

enlightenment go to fulfilment by development.

"And how is this so? Here, bhikkhus, a bhikkhu develops right

view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way

bhikkhus, that when a bhikkhu develops and cultivates the

Noble Eightfold Path, then for him the four establishments of

mindfulness ... the seven factors of enlightenment go to fulfilment by development."

156.The Rain Cloud (1) (Megha1)
"Bhikkhus, just as, in the last month of the hot season, when a

mass of dust and dirt has swirled up, a great rain cloud out of

season disperses it and quells it on the spot; so too, when a

bhikkhu develops and cultivates the Noble Eightfold Path,

whenever evil unwholesome states arise, he disperses them and

quells them on the spot.

"And how is this so? Here, bhikkhus, a bhikkhu develops right

view. . . right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. [51] It is in this way,

bhikkhus, that a bhikkhu develops and cultivates the Noble

Eightfold Path so that whenever evil unwholesome states arise,

he disperses them and quells them on the spot."

157. The Rain Cloud (2) (Megha2)
"Bhikkhus, just as, when a great rain cloud has arisen, a strong

wind intercedes to disperse and quell it; so too, when a bhikkhu

develops and cultivates the Noble Eightfold Path, whenever evil

unwholesome states have arisen, he intercedes to disperse and

quell them.

"And how is this so? Here, bhikkhus, a bhikkhu develops right

view. . . right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way,

bhikkhus, that a bhikkhu develops and cultivates the Noble

Eightfold Path so that whenever evil unwholesome states have

arisen, he intercedes to disperse and quell them."

158. The Ship (Nava)
"Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months. 41 It

would be hauled up on dry land during the cold season and its

rigging would be further attacked by wind and sun. Inundated

by rain from a rain cloud, the rigging would easily collapse and

rot away. So too, when a bhikkhu develops and cultivates the

Noble Eightfold Path, his fetters easily collapse and rot away.

"And how is this so? Here, bhikkhus, a bhikkhu develops right

view. . . right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way,

bhikkhus, that a bhikkhu develops and cultivates the Noble

Eightfold Path so that his fetters easily collapse and rot away."

159. The Guest House (Agantuka)
"Bhikkhus, suppose there is a guest house. 42 People come from

the east, west, north, and south and lodge there; khattiyas, brahmins, [52] vessas, and suddas come and lodge there. So too,

when a bhikkhu develops and cultivates the Noble Eightfold

Path, he fully understands by direct knowledge those things that

are to be fully understood by direct knowledge; he abandons by

direct knowledge those things that are to be abandoned by direct

knowledge; he realizes by direct knowledge those things that are

to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.

"And what, bhikkhus, are the things to be fully understood by

direct knowledge? It should be said: the five aggregates subject

to clinging. What five? The form aggregate subject to clinging. ..

the consciousness aggregate subject to clinging. These are the

things to be fully understood by direct knowledge.

"And what, bhikkhus, are the things to be abandoned by direct

knowledge? Ignorance and craving for existence. These are the

things to be. abandoned by direct knowledge.

"And what, bhikkhus, are the things to be realized by direct

knowledge? True knowledge and liberation. These are the things

to be realized by direct knowledge.

"And what, bhikkhus, are the things to be developed by direct

knowledge? Serenity and insight. These are the things to he

developed by direct knowledge.

"And how is it, bhikkhus, that when a bhikkhu develops and

cultivates the Noble Eightfold Path, he fully understands by

direct knowledge those things that are to be fully understood by

direct knowledge ... [53] ... he develops by direct knowledge

those things that are to be developed by direct knowledge? Here,

bhikkhus, a bhikkhu develops right view. . . right concentration,

which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully

understands by direct knowledge those things that are to be fully

understood by direct knowledge ... he develops by direct knowledge those things that are to be developed by direct knowledge."

160. The River (Nadi)
"Suppose, bhikkhus, that when the river Ganges slants, slopes,

and inclines towards the east, a great crowd of people would

come along bringing a shovel and a basket, thinking: 'We will

make this river Ganges slant, slope, and incline towards the

west.' 43 What do you think, bhikkhus, would that great crowd of

people be able to make the river Ganges slant, slope, and incline

towards the west?"

"No, venerable sir. For what reason? Because the river Ganges

slants, slopes, and inclines towards the east, and it is not easy to

make it slant, slope, and incline towards the west. That great

crowd of people would only reap fatigue and vexation."

"So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or

colleagues, relatives or kinsmen, might invite him to accept

wealth, saying: 'Come, good man, why let these saffron robes

weigh you down? Why roam around with a shaven head and a

begging bowl? Come, having returned to the lower life, enjoy

wealth and do meritorious deeds.' Indeed, bhikkhus, when that

bhikkhu is developing and cultivating the Noble Eightfold Path,

it is impossible that he will give up the training and return to the

lower life. For what reason? Because for a long time his mind has

slanted, sloped, and inclined towards seclusion. Thus it is imp os '

sible that he will return to the lower life.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the Noble Eightfold Path? [54] Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this

way, bhikkhus, that a bhikkhu develops and cultivates the Noble

Eightfold Path."

161. Searches (Esana)
At Savatthi.

(i. Direct knowledge)

"Bhikkhus, there are these three searches. What three? The

search for sensual pleasure, the search for existence, the search

for a holy life. 44 These are the three searches. The Noble Eightfold

Path is to be developed for direct knowledge of these three

searches.

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. This

Noble Eightfold Path is to be developed for direct knowledge of

these three searches."

... "What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which has as its final

goal the removal of lust, the removal of hatred, the removal of

delusion."...

... "What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which has the

Deathless as its ground, the Deathless as its destination, the

Deathless as its final goal."... [55]

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view ... right concentration, which slants, slopes,

and inclines towards Nibbana. This Noble Eightfold Path is to be

developed for direct knowledge of these three searches."

Each of the following sub-sections (ii-iv) is to be elaborated in accordance with the method employed in the sub-section on direct knowledge.

(ii. Full understanding)

"Bhikkhus, there are these three searches. What three? The search

for sensual pleasure, the search for existence, the search for a holy

life. These are the three searches. The Noble Eightfold Path is to

be developed for full understanding of these three searches."

(iii. Utter destruction)

"Bhikkhus, there are these three searches. What three? The search

for sensual pleasure, the search for existence, the search for a holy

life. These are the three searches. The Noble Eightfold Path is to

be developed for the utter destruction of these three searches."...

(iv. Abandoning)

"Bhikkhus, there are these three searches. What three? The search

for sensual pleasure, the search for existence, the search for a holy

life. These are the three searches. The Noble Eightfold Path is to

be developed for the abandoning of these three searches."...

Each of the following suttas is to be elaborated in accordance with tire

fourfold method employed in §161.

162. Discriminations (Vidha)
"Bhikkhus, there are these three discriminations. What three?

The discrimination 'I am superior' the discrimination I am

equal' the discrimination I am inferior.' These are the three discriminations. The Noble Eightfold Path is to be developed for

direct knowledge of these three discriminations, for the full

understanding of them, for their utter destruction, for their abandoning.

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view. . . right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. This

Noble Eightfold Path is to be developed for the direct knowledge

of these three discriminations. . . for their abandoning."

163. Taints (Asava)
"Bhikkhus, there are these three taints. What three? The taint of

sensuality, the taint of existence, the taint of ignorance. These are

the three taints. The Noble Eightfold Path is to be developed for

direct knowledge of these three taints, for the full understanding

of them, for their utter destruction, for their abandoning."

164. Existence (Bhava)
"Bhikkhus, there are these three kinds of existence. What three?

Sense-sphere existence, form-sphere existence, formless-sphere

existence. These are the three kinds of existence. The Noble

Eightfold Path is to be developed for direct knowledge of these

three kinds of existence, for the full understanding of them, for

their utter destruction, for their abandoning."

165. Suffering (Dukkha)
"Bhikkhus, there are these three kinds of suffering. What three?

Suffering due to pain, suffering due to formations, suffering due

to change. 45 These are the three kinds of suffering. The Noble

Eightfold Path is to be developed for direct knowledge of these

three kinds of suffering, for the full understanding of them, for

their utter destruction, for their abandoning."

166. Barrenness (Khila)
"Bhikkhus, there are these three kinds of barrenness. What three?

The barrenness of lust, the barrenness of hatred, the barrenness

of delusion. These are the three kinds of barrenness. The Noble

Eightfold Path is to be developed for direct knowledge of these

three kinds of barrenness, for the full understanding of them, for

their utter destruction, for their abandoning."

167. Stains (Mala)
"Bhikkhus, there are these three stains. What three? The stain of

lust, the stain of hatred, the stain of delusion. These are the three

stains. The Noble Eightfold Path is to be developed for direct

knowledge of these three stains, for the full understanding of

them, for their utter destruction, for their abandoning."

168. Troubles (Nigha)
"Bhikkhus, there are these three kinds of trouble. What three?

The trouble of lust, the trouble of hatred, the trouble of delusion.

These are the three kinds of trouble. The Noble Eightfold Path is

to be developed for direct knowledge of these three kinds of

trouble, for the full understanding of them, for their utter

destruction, for their abandoning."

169. Feelings (Vedana)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

These are the three feelings. The Noble Eightfold Path is to be

developed for direct knowledge of these three feelings, for the

full understanding of them, for their utter destruction, for their

abandoning."

170. Cravings (Tanha)
[58] "Bhikkhus, there are these three kinds of craving. What

three? Craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving. The

Noble Eightfold Path is to be developed for direct knowledge of

these three kinds of craving, for the full understanding of them,

for their utter destruction, for their abandoning.

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view. . . right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. This

Noble Eightfold Path is to be developed for direct knowledge of

these three kinds of craving, for the full understanding of them,

for their utter destruction, for their abandoning."

171. Thirst (Tashina)
"Bhikkhus, there are these three kinds of thirst. What three?

Thirst for sensual pleasures, thirst for existence, thirst for extermination. These are the three kinds of thirst. The Noble Eightfold

Path is to be developed for direct knowledge of these three kinds

of thirst, for the full understanding of them, for their utter

destruction, for their abandoning.

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view. . . right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. This

Noble Eightfold Path is to be developed for direct knowledge of

these three kinds of thirst, for the full understanding of them, for

their utter destruction, for their abandoning."

16. Floods Section (Oghavaggo)
At Savatthi.

172. Floods (Ogha)
"Bhikkhus, there are these four floods. What four? The flood of

sensuality, the flood of existence, the flood of views, the flood of

ignorance. These are the four floods. This Noble Eightfold Path is

to be developed for direct knowledge of these four floods, for the

full understanding of them, for their utter destruction, for their

abandoning."

173. Bonds (Yoga)
"Bhikkhus, there are these four bonds. What four? The bond of

sensuality, the bond of existence, the bond of views, the bond of

ignorance. These are the four bonds. This Noble Eightfold Path is

to be developed for direct knowledge of these four bonds, for the

full understanding of them, for their utter destruction, for their

abandoning."

174. Clinging(Upadana)
"Bhikkhus, there are these four kinds of clinging? What four?

Clinging to sensual pleasure, clinging to views, clinging to rules

and vows, clinging to a doctrine of self. These are the four kinds

of clinging. This Noble Eightfold Path is to be developed for

direct knowledge of these four kinds of clinging, for the full

understanding of them, for their utter destruction, for their abandoning."

175. Knots (Gantha sans. Granthi)
"Bhikkhus, there are these four knots. What four? The bodily

knot of covetousness, the bodily knot of ill will, the bodily knot

of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth. 47 [60] These are the four

knots. This Noble Eightfold Path is to be developed for direct

knowledge of these four knots, for the full understanding of

them, for their utter destruction, for their abandoning."

176. Underlying Tendencies (Anusaya)
"Bhikkhus, there are these seven underlying tendencies. What

seven? The underlying tendency to sensual lust, 48 the underlying

tendency to aversion, the underlying tendency to views, the

underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying

tendency to ignorance. These are the seven underlying tendencies. This Noble Eightfold Path is to be developed for direct

knowledge of these seven underlying tendencies, for the full

understanding of them, for their utter destruction, for their abandoning."

177. Cords of Sensual Pleasure (Kamaguna)
"Bhikkhus, there are these five cords of sensual pleasure. What

five? Forms cognizable by the eye that are desirable, lovely,

agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes

cognizable by the tongue ... Tactile objects cognizable by the

body that are desirable, lovely, agreeable, pleasing, sensually

enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for direct

knowledge of these five cords of sensual pleasure, for the full

understanding of them, for their utter destruction, for their

abandoning."

178. Hindrances (Nivarana)
"Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance

of sloth and torpor, the hindrance of restlessness and remorse,

the hindrance of doubt. These are the five hindrances. This Noble

Eightfold Path is to be developed for direct knowledge of these

five hindrances, for the full understanding of them, for their utter

destruction, for their abandoning."

179. Aggregates Subject to Clinging (Upadanakkhandha)
"Bhikkhus, there are these five aggregates subject to clinging.

What five? The form aggregate subject to clinging, the feeling

aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to

clinging, the consciousness aggregate subject to clinging. These

are the five aggregates subject to clinging. This Noble Eightfold

Path is to be developed for direct knowledge of these five aggregates subject to clinging, for the full understanding of them, for

their utter destruction, for their abandoning."

180. Lower Fetters (Orambhagiya)
"Bhikkhus, there are these five lower fetters. 49 What five?

Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble

Eightfold Path is to be developed for direct knowledge of these

five lower fetters, for the full understanding of them, for their

utter destruction, for their abandoning."

181. Higher Fetters(Uddhambhagiya)
"Bhikkhus, there are these five higher fetters. 50 What five? Lust

for form, lust for the formless, conceit, restlessness, ignorance.

These are the five higher fetters. The Noble Eightfold Path is to

be developed for direct knowledge of these five higher fetters, for

the full understanding of them, for their utter destruction, for

their abandoning.

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view. . . right concentration, which is based upon

seclusion, dispassion, and cessation, maturing in release. This

Noble Eightfold Path is to be developed for direct knowledge of

these five higher fetters, for the full understanding of them, for

their utter destruction, for their abandoning.

"Bhikkhus, there are these five higher fetters. What five?...

... The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of

them, for their utter destruction, for their abandoning.

"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu

develops right view. . . right concentration, which has as its final

goal the removal of lust, the removal of hatred, the removal of

delusion ... which has the Deathless as its ground, the Deathless

as its destination, the Deathless as its final goal. . . which slants,

slopes, and inclines towards Nibbana. This Noble Eightfold Path

is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."

182. The Himalayas (Himavanta)
At Savatthi. "Bhikkhus, based upon the Himalayas, the king of

mountains, the nagas nurture their bodies and acquire strength. 51

When they have nurtured their bodies and acquired strength,

they then enter the pools. From the pools they enter the lakes,

then the streams, then the rivers, and finally they enter the ocean.

There they achieve greatness and expansiveness of body. So too,

bhikkhus, based upon virtue, established upon virtue, a bhikkhu

develops and cultivates the seven factors of enlightenment, and

thereby he achieves greatness and expansiveness in [wholesome]

states. 52

"And how does a bhikkhu, based upon virtue, established upon

virtue, develop the seven factors of enlightenment? Here,

bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation,

maturing in release. [64] He develops the enlightenment factor of

discrimination of states. . . the enlightenment factor of energy. ..

the enlightenment factor of rapture ... the enlightenment factor

of tranquillity. . . the enlightenment factor of concentration. . . the

enlightenment factor of equanimity, which is based upon seclusion,

dispassion, and cessation, maturing in release. It is in this way,

bhikkhus, that a bhikkhu, based upon virtue, established upon

virtue, develops the seven factors of enlightenment, and thereby

achieves greatness and expansiveness in [wholesome] states."

183. The Body (Kaya)
(i. The nutriments for the hindrances)

At Savatthi. "Bhikkhus, just as this body, sustained by nutriment

subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist

without nutriment. 53

"And what, bhikkhus, is the nutriment for the arising of

unarisen sensual desire and for the increase and expansion of

arisen sensual desire? There is, bhikkhus, the sign of the beautiful: 54 frequently giving careless attention to it is the nutriment for

the arising of unarisen sensual desire and for the increase and

expansion of arisen sensual desire.

"And what, bhikkhus, is the nutriment for the arising of

unarisen ill will and for the increase and expansion of arisen ill

will? There is, bhikkhus, the sign of the repulsive: 55 frequently

giving careless attention to it is the nutriment for the arising of

unarisen ill will and for the increase and expansion of arisen ill

will.

"And what, bhikkhus, is the nutriment for the arising of

unarisen sloth and torpor and for the increase and expansion of

arisen sloth and torpor? There are, bhikkhus, discontent, lethargy,

lazy stretching, drowsiness after meals, sluggishness of mind: 56

[65] frequently giving careless attention to them is the nutriment

for the arising of unarisen sloth and torpor and for the increase

and expansion of arisen sloth and torpor.

"And what, bhikkhus, is the nutriment for the arising of

unarisen restlessness and remorse and for the increase and

expansion of arisen restlessness and remorse? There is, bhikkhus,

unsettledness of mind: 57 frequently giving careless attention to it

is the nutriment for the arising of unarisen restlessness and

remorse and for the increase and expansion of arisen restlessness

and remorse.

"And what, bhikkhus, is the nutriment for the arising of

unarisen doubt and for the increase and expansion of arisen

doubt? There are, bhikkhus, things that are the basis for doubt:

frequently giving careless attention to them is the nutriment for

the arising of unarisen doubt and for the increase and expansion

of arisen doubt.

"Just as this body, bhikkhus, sustained by nutriment, subsists

in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist

in dependence on nutriment and do not subsist without nutriment.

(ii. The nutriments for the enlightenment factors)

"Bhikkhus, just as this body, sustained by nutriment, subsists in

dependence on nutriment and does not subsist without nutriment, so too the seven factors of enlightenment, sustained by

nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of

mindfulness? There are, bhikkhus, things that are the basis for

the enlightenment factor of mindfulness: 58 frequently giving

careful attention to them is the nutriment for the arising of the

unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of

mindfulness.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of discrimination of states and for

the fulfilment by development of the arisen enlightenment factor

of discrimination of states? There are, bhikkhus, wholesome and

unwholesome states, blameable and blameless states, inferior

and superior states, dark and bright states with their counterparts: 59 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the

arisen enlightenment factor of discrimination of states.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of energy and for the fulfilment by

development of the arisen enlightenment factor of energy? There

are, bhikkhus, the element of arousal, the element of endeavour,

the element of exertion: 60 frequently giving careful attention to

them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of

the arisen enlightenment factor of energy.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of rapture and for the fulfilment

by development of the arisen enlightenment factor of rapture?

There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to

them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of

the arisen enlightenment factor of rapture.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of

mind: 61 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of

nondispersal: 62 frequently giving careful attention to them is the

nutriment for the arising of the unarisen enlightenment factor of

concentration and for the fulfilment by development of the arisen enlightenment factor of concentration.

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the

enlightenment factor of equanimity: frequently giving careful

attention to them is the nutriment for the arising of the unarisen

enlightenment factor of equanimity and for the fulfilment by

development of the arisen enlightenment factor of equanimity.

"Just as this body, bhikkhus, sustained by nutriment, subsists

in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by

nutriment, subsist in dependence on nutriment and do not subsist without nutriment."

184. Virtue (Sila sans. Sheel)
"Bhikkhus, those bhikkhus who are accomplished in virtue,

accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision

G f liberation: even the sight of those bhikkhus is helpful, I say;

even listening to them ... even approaching them ... even attending on them ... even recollecting them ... even going forth after

them is helpful, I say. For what reason? Because when one has

heard the Dhamma from such bhikkhus one dwells withdrawn

by way of two kinds of withdrawal — withdrawal of body and

withdrawal of mind.

"Dwelling thus withdrawn, one recollects that Dhamma and

thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus

withdrawn recollects that Dhamma and thinks it over, on

that occasion the enlightenment factor of mindfulness is aroused

by the bhikkhu; on that occasion the bhikkhu develops the

enlightenment factor of mindfulness; on that occasion the

enlightenment factor of mindfulness comes to fulfilment by

development in the bhikkhu. 63

"Dwelling thus mindfully, he discriminates that Dhamma with

wisdom, examines it, makes an investigation of it. Whenever,

bhikkhus, a bhikkhu dwelling thus mindfully discriminates that

Dhamma with wisdom, examines it, makes an investigation of it,

on that occasion the enlightenment factor of discrimination of

states is aroused by the bhikkhu; on that occasion the bhikkhu

develops the enlightenment factor of discrimination of states; on

that occasion the enlightenment factor of discrimination of states

comes to fulfilment by development in the bhikkhu.

"While he discriminates that Dhamma with wisdom, examines

it, makes an investigation of it, his energy is aroused without

slackening. Whenever, bhikkhus, a bhikkhu's energy is aroused

without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion

the enlightenment factor of energy is aroused by the bhikkhu; on

that occasion the bhikkhu develops the enlightenment factor of

energy; on that occasion the enlightenment factor of energy

comes to fulfilment by development in the bhikkhu.

"When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu

whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the

bhikkhu develops the enlightenment factor of rapture; on that

occasion the enlightenment factor of rapture comes to fulfilm

by development in the bhikkhu.

“For one whose mind is uplifted by rapture the body becomes

tranquil and the mind becomes tranquil. Whenever, bhikkhus

the body becomes tranquil and the mind becomes tranquil in a

bhikkhu whose mind is uplifted by rapture, on that occasion the

enlightenment factor of tranquillity is aroused by the bhikkhu on that occasion the bhikkhu develops the enlightenment factor

of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfilment by development in the bhikkhu.

“For one whose body is tranquil and who is happy the mind

becomes concentrated. 64 Whenever, bhikkhus, the mind becomes

concentrated in a bhikkhu whose body is tranquil and who is

happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu

develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration comes to fulfilment by development in the bhikkhu.

“He closely looks on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with

equanimity at the mind thus concentrated, on that occasion the

enlightenment factor of equanimity is aroused by the bhikkhu;

on that occasion the bhikkhu develops the enlightenment factor

of equanimity; on that occasion the enlightenment factor of

equanimity comes to fulfilment by development in the bhikkhu.

“Bhikkhus, when these seven factors of enlightenment have

been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?

"One attains final knowledge early in this very life.

"If one does not attain final knowledge early in this very life,

then one attains final knowledge at the time of death.

"If one does not attain final knowledge early in this very life or

at the time of death, then with the utter destruction of the five

lower fetters one becomes an attainer of Nibbana in the interval. 65

"If one does not attain final knowledge early in this very life ...

or become an attainer of Nibbana in the interval, then with the

utter destruction of the five lower fetters one becomes an attainer of Nibbana upon landing.

"If one does not attain final knowledge early in this very life — ... or become an attainer of Nibbana upon landing, then with

the utter destruction of the five lower fetters one becomes an

attainer of Nibbana without exertion.

"If one does not attain final knowledge early in this very life . ..

or become a n attainer of Nibbana without exertion, then with the

utter destruction of the five lower fetters one becomes an attainer of Nibbana with exertion.

"If one does not attain final knowledge early in this very life ...

or become an attainer of Nibbana with exertion, then with the

utter destruction of the five lower fetters one becomes one bound

upstream, heading towards the Akanittha realm.

"When, bhikkhus, the seven factors of enlightenment have

been developed and cultivated in this way, these seven fruits and

benefits may be expected."

185. Clothes (Vattha sans. Vastra)
On one occasion the Venerable Sariputta was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. There the

Venerable Sariputta addressed the bhikkhus thus: "Friends,

bhikkhus!"

"Friend," they replied. The Venerable Sariputta said this:

"Friends, there are these seven factors of enlightenment. What

seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor

of energy, the enlightenment factor of rapture, the enlightenment

factor of tranquillity, the enlightenment factor of concentration,

the enlightenment factor of equanimity. These are the seven factors of enlightenment. 66

"Whichever of these seven factors of enlightenment I want to

dwell in during the morning, I dwell in that factor of enlightenment during the morning. Whichever I want to dwell in during

the middle of the day, I dwell in that factor of enlightenment during the middle of the day. Whichever I want to dwell in during

the evening, I dwell in that factor of enlightenment during the

evening.

“If, friends, it occurs to me, '[Let it be] the enlightenment factor

of mindfulness,' it occurs to me, 'It's measureless'; it occurs to

me, 'It's fully perfected.' While it persists, I understand, 'It persists.' If it abates in me, I understand, 'It has abated in me for a

Particular reason.' ...

"If, friends, it occurs to me, '[Let it be] the enlightenment factor

of equanimity, it occurs to me, 'It's measureless'; it occurs to me,

'It's fully perfected.' While it persists, I understand, 'It persists.'

But if it abates in me, I understand, 'It has abated in me for a particular reason.'

"Suppose, friends, a king or a royal minister had a wardrobe

full of differently coloured clothes. Whatever suit he might want

to wear in the morning he would wear in the morning. Whatever

suit he might want to wear during the middle of the day he

would wear during the middle of the day. Whatever suit he

might want to wear in the evening he would wear in the evening.

So too, friends, whichever of these seven factors of enlightenment I want to dwell in during the morning ... during the

middle of the day ... during the evening, I dwell in that factor of

enlightenment during the evening.

"If, friends, it occurs to me, '[Let it be] the enlightenment factor

of mindfulness' ... ( all as above) ... I understand, 'It has abated in

me for a particular reason.'"

186. Monk (Bhikkhu sans. Bhikshu)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha)

... and said to him: "Venerable sir, it is said, 'factors of enlightenment, factors of enlightenment.' In what sense are they called

factors of enlightenment?"

"They lead to enlightenment, bhikkhu, therefore they are

called factors of enlightenment. Here, bhikkhu, one develops the

enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.... One develops the enlightenment factor of equanimity, which is based upon

seclusion, dispassion, and cessation, maturing in release. While

one is developing these seven factors of enlightenment, one's

mind is liberated from the taint of sensuality, from the taint of

existence, from the taint of ignorance. When it is liberated there

comes the knowledge: 'It's liberated.' One understands:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.' They

lead to enlightenment, bhikkhu, therefore they are called factors

of enlightenment."

187. Kundaliya
On one occasion the Lord (Buddha) was dwelling at Saketa in the

Deer Park at the Anjana Grove. Then the wanderer Kundaliya

approached the Lord (Buddha) and exchanged greetings with him.

When they had concluded their greetings and cordial talk, he sat

down to one side and said to the Lord (Buddha):

"Master Gotama, I am one who stays around monastic parks

and frequents assemblies. After the meal, when I have finished

my breakfast, it is my custom to roam and wander from park to

park, from garden to garden. There I see some ascetics and brahmins engaged in discussion for the benefits of rescuing their own

theses in debate and condemning [the theses of others]. 67 But

what is the benefit that Master Gotama lives for?"

"Kundaliya, theTathagata lives for the benefit and fruit of true

knowledge and liberation." 68

"But, Master Gotama, what things, when developed and cultivated, fulfil true knowledge and liberation?"

"The seven factors of enlightenment, Kundaliya, when developed and cultivated, fulfil true knowledge and liberation."

"But, Master Gotama, what things, when developed and cultivated, fulfil the seven factors of enlightenment?"

"The four establishments of mindfulness, Kundaliya, when

developed and cultivated, fulfil the seven factors of enlightenment."

"But, Master Gotama, what things, when developed and cultivated, fulfil the four establishments of mindfulness?"

"The three kinds of good conduct, Kundaliya, when developed

and cultivated, fulfil the four establishments of mindfulness."

"But, Master Gotama, what things, when developed and cultivated, fulfil the three kinds of good conduct?"

"Restraint of the sense faculties, Kundaliya, when developed

and cultivated, fulfils the three kinds of good conduct.

"And how, Kundaliya, is restraint of the sense faculties developed and cultivated so that it fulfils the three kinds of good conduct? Here, Kundaliya, having seen an agreeable form with the

eye, a bhikkhu does not long for it, or become excited by it, or

generate lust for it. His body is steady and his mind is steady,

inwardly well composed and well liberated. But having seen a

disagreeable form with the eye, he is not dismayed by it, not

daunted, not dejected, without ill will. 69 His body is steady and

his mind is steady, inwardly well composed and well liberated.

"Further, Kundaliya, having heard an agreeable sound with

the ear ... having smelt an agreeable odour with the nose ... having savoured an agreeable taste with the tongue. . . having felt an

agreeable tactile object with the body ... having cognized an

agreeable mental phenomenon with the mind, a bhikkhu does

not long for it, or become excited by it, or generate lust for it. But

having cognized a disagreeable mental phenomenon with the

mind, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly

well composed and well liberated.

"When, Kundaliya, after he has seen a form with the eye, a

bhikkhu's body is steady and his mind is steady, inwardly well

composed and well liberated in regard to both agreeable and disagreeable forms; when, after he has heard a sound with the ear

... smelt an odour with the nose ... savoured a taste with the

tongue ... felt a tactile object with the body ... cognized a mental

phenomenon with the mind, a bhikkhu's body is steady and his

mind is steady, inwardly well composed and well liberated in

regard to both agreeable and disagreeable mental phenomena,

then his restraint of the sense faculties has been developed

and cultivated in such a way that it fulfils the three kinds of good

conduct.

"And how, Kundaliya, are the three kinds of good conduct

developed and cultivated so that they fulfil the four establishments of mindfulness? Here, Kundaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having

abandoned verbal misconduct, he develops good verbal conduct;

having abandoned mental misconduct, he develops good mental

conduct. It is in this way that the three kinds of good conduct are

developed and cultivated so that they fulfil the four establishments of mindfulness.

"And how, Kundaliya, are the four establishments of mindfulness developed and cultivated so that they fulfil the seven factors

of enlightenment? Here, Kundaliya, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending and

mindful, having removed covetousness and displeasure in

regard to the world. He dwells contemplating feelings in feelings

... mind in mind ... phenomena in phenomena, ardent, clearly comprehending and mindful, having removed covetousness and

displeasure in regard to the world. It is in this way that the four

establishments of mindfulness are developed and cultivated so

that they fulfil the seven factors of enlightenment.

"And how, Kundaliya, are the seven factors of enlightenment

developed and cultivated so that they fulfil true knowledge and

liberation? Here, Kundaliya, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.... He develops the

enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this

way that the seven factors of enlightenment are developed and

cultivated so that they fulfil true knowledge and liberation."

When this was said, the wanderer Kundaliya said to the

Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master

Gotama! The Dhamma has been made clear in many ways by

Master Gotama, as though he were turning upright what had

been turned upside down, revealing what was hidden, showing

the way to one who was lost, or holding up a lamp in the dark

for those with eyesight to see forms. I go for refuge to Master

Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From

today let Master Gotama remember me as a lay follower who has

gone for refuge for life."

188. The Peaked House (Kutagara)
"Bhikkhus, just as all the rafters of a peaked house slant, slope,

and incline towards the roof peak, so too, when a bhikkhu develops and cultivates the seven factors of enlightenment, he slants,

slopes, and inclines towards Nibbana.

"And how is this so? Here, bhikkhus, a bhikkhu develops the

enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.... He develops the enlightenment factor of equanimity, which is based upon

seclusion, dispassion, and cessation, maturing in release. It is in

this way that a bhikkhu develops and cultivates the seven factors

enlightenment so that he slants, slopes, and inclines towards

Nibbana."

189. Upavana
On one occasion the Venerable Upavana and the Venerable

Sariputta were dwelling at Kosambi in Ghosita's Park. Then, in

the evening, the Venerable Sariputta emerged from seclusion

and approached the Venerable Upavana. He exchanged greetings with the Venerable Upavana and, when they had concluded

their greetings and cordial talk, he sat down to one side and said

to him:

"Friend Upavana, can a bhikkhu know for himself: 'By careful

attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort'?"

"A bhikkhu can know this for himself, friend Sariputta. When

arousing the enlightenment factor of mindfulness, friend, a

bhikkhu understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness

and remorse. My energy has been aroused. I attend as a matter of

vital concern, not sluggishly.'... When arousing the enlightenment factor of equanimity, he understands: 'My mind is well

liberated; I have uprooted sloth and torpor and thoroughly

removed restlessness and remorse. My energy has been aroused.

I attend as a matter of vital concern, not sluggishly.'

"It is in this way, friend, that a bhikkhu can know for himself:

'By careful attention the seven factors of enlightenment have

been fully perfected by me in such a way that they lead to

dwelling in comfort.'"

190. Arising (1) (Uppanna)
"Bhikkhus, these seven factors of enlightenment, developed and

cultivated, if unarisen do not arise apart from the appearance of

a Tathagata, an Arahant, a Perfectly Enlightened One. What

seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart

from the appearance of a Tathagata, an Arahant, a Perfectly

Enlightened One."

191. Arising (2)
"Bhikkhus, these seven factors of enlightenment, developed and

cultivated, if unarisen do not arise apart from the Discipline of a

Fortunate One. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These seven

factors of enlightenment, developed and cultivated, if unarisen

do not arise apart from the Discipline of a Fortunate One."

192. Living Beings (Pana sans. Prani)
"Bhikkhus, whatever living beings there are which assume the

four postures — sometimes walking, sometimes standing, sometimes sitting, sometimes lying down — all assume the four postures based upon the earth, established upon the earth. So too,

based upon virtue, established upon virtue, a bhikkhu develops

and cultivates the seven factors of enlightenment.

"And how does he do so? Here, bhikkhus, a bhikkhu develops

the enlightenment factor of mindfulness, which is based upon

seclusion, dispassion, and cessation, maturing in release.... He

develops the enlightenment factor of equanimity, which is based

upon seclusion, dispassion, and cessation, maturing in release. It

is in this way, bhikkhus, that a bhikkhu, based upon virtue,

established upon virtue, develops and cultivates the seven factors of enlightenment."

193. The Simile of the Sun (1) (Suriyupama1 sans. Surya-upama)
"Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is

the forerunner and precursor of the arising of the seven factors of

enlightenment, that is, good friendship. When a bhikkhu has a

good friend, it is to be expected that he will develop and cultivate

the seven factors of enlightenment.

"And how does a bhikkhu who has a good friend develop and

cultivate the seven factors of enlightenment? Here, bhikkhus, a

bhikkhu develops the enlightenment factor of mindfulness, which

is based upon seclusion, dispassion, and cessation, maturing in

release.... He develops the enlightenment factor of equanimity

which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who

has a good friend develops and cultivates the seven factors of

enlightenment."

194. The Simile of the Sun (2) (Suriyupama2 sans. Surya-upama)
"Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is

the forerunner and precursor of the arising of the seven factors of

enlightenment, that is, careful attention. When a bhikkhu is

accomplished in careful attention, it is to be expected that he will

develop and cultivate the seven factors of enlightenment.

"And how does a bhikkhu who is accomplished in careful

attention develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment

factor of mindfulness, which is based upon seclusion, dispassion,

and cessation, maturing in release.... He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way,

bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the seven factors of enlightenment."

195. III (1) (Gilana1 sans. Glani)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. 70 Now on that occasion

the Venerable Mahakassapa was dwelling in the Pipphali Cave

-sick, afflicted, gravely ill. Then, in the evening, the Lord (Buddha)

emerged from seclusion and approached the Venerable Mahakassapa. He sat down in the appointed seat and said to the

Venerable Mahakassapa:

"I hope you are bearing up, Kassapa, I hope you are getting

better. I hope that your painful feelings are subsiding and not

increasing, and that their subsiding, not their increase, is to be

discerned."

"Venerable sir, I am not bearing up, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

“These seven factors of enlightenment, Kassapa, have been

rightly expounded by me; when developed and cultivated, they

lead to direct knowledge, to enlightenment, to Nibbana. What

seven? The enlightenment factor of mindfulness has been rightly

expounded by me; when developed and cultivated, it leads to

direct knowledge, to enlightenment, to Nibbana.... The enlightenment factor of equanimity has been rightly expounded by me;

when developed and cultivated, it leads to direct knowledge, to

enlightenment, to Nibbana. These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana."

“Surely, Lord (Buddha), they are factors of enlightenment! Surely,

Fortunate One, they are factors of enlightenment! "

This is what the Lord (Buddha) said. Elated, the Venerable

Mahakassapa delighted in the Lord (Buddha)'s statement. And the

Venerable Mahakassapa recovered from that illness. 71 In such a

way the Venerable Mahakassapa was cured of his illness.

196. III (2) (Gilana2 sans. Glani)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the

Venerable Mahamoggallana was dwelling on Mount Vulture

Peak — sick, afflicted, gravely ill. Then, in the evening, the Blessed

One emerged from seclusion and approached the Venerable

Mahamoggallana. . . ( all as above, with the change of names being the

only difference) ... In such a way the Venerable Mahamoggallana

was cured of his illness. [81]

197. III (3) (Gilana3 sans. Glani)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the

Lord (Buddha) was sick, afflicted, gravely ill. Then the Venerable

Mahacunda approached the Lord (Buddha), paid homage to him,

and sat down to one side. The Lord (Buddha) then said to the

Venerable Mahacunda:

“Recite the factors of enlightenment, Cunda."

"These seven factors of enlightenment, venerable sir, have

been rightly expounded by the Lord (Buddha); when developed

and cultivated, they lead to direct knowledge, to enlightenment

to Nibbana. What seven? The enlightenment factor of mindfulness has been rightly expounded by the Lord (Buddha); when

developed and cultivated, it leads to direct knowledge, to

enlightenment, to Nibbana.... The enlightenment factor of equanimity has been rightly expounded by the Lord (Buddha); when

developed and cultivated, it leads to direct knowledge, to

enlightenment, to Nibbana. These seven factors of enlightenment, venerable sir, have been rightly expounded by the Blessed

One; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana."

"Surely, Cunda, they are factors of enlightenment! Surely,

Cunda, they are factors of enlightenment!"

This is what the Venerable Mahacunda said. The Teacher

approved. And the Lord (Buddha) recovered from that illness. In

such a way the Lord (Buddha) was cured of his illness.

198. Going Beyond (Parangama sans. Pargamya)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to

the far shore. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These seven factors of enlightenment, when developed and cultivated, lead to

going beyond from the near shore to the far shore."

(The verses attached to this sutta are identical with those at 197

above.)

199. Neglected (Viraddha)
"Bhikkhus, those who have neglected the seven factors of

enlightenment have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the

seven factors of enlightenment have undertaken the noble path

leading to the complete destruction of suffering.

"What seven? The enlightenment factor of mindfulness - the

enlightenment factor of equanimity.

"Bhikkhus, those who have neglected ... who have undertaken

these seven factors of enlightenment have undertaken the noble

path leading to the complete destruction of suffering."

200. Noble or Royal (Ariya sans. Arya)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, are noble and emancipating; they lead the

one who acts upon them out to the complete destruction of suffering. What seven? The enlightenment factor of mindfulness. ..

the enlightenment factor of equanimity. These seven factors of

enlightenment. . . lead the one who acts upon them out to the

complete destruction of suffering."

201. Revulsion (Nibbida)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to

Nibbana. What seven? The enlightenment factor of mindfulness

. . . the enlightenment factor of equanimity. These seven factors of

enlightenment. . . lead to Nibbana."

202. To Enlightenment (Bodhaya)
Then a certain bhikkhu approached the Lord (Buddha). . . . Sitting to

one side, that bhikkhu said to the Lord (Buddha): "Venerable sir, it

is said, 'factors of enlightenment, factors of enlightenment.' In

what sense are they called factors of enlightenment?"

"They lead to enlightenment, bhikkhu, therefore they are

called factors of enlightenment. Here, bhikkhu, one develops the

enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.... One

develops the enlightenment factor of equanimity, which is based

upon seclusion, dispassion, and cessation, maturing in release.

They lead to enlightenment, bhikkhu, therefore they are called

factors of enlightenment."

203. A Teaching for Awakening ( Bojjangadesana Bodhyang-deshna)
"Bhikkhus, I will teach you the seven factors of enlightenment

Listen to that.. ..

"And what, bhikkhus, are the seven factors of enlightenment?

The enlightenment factor of mindfulness ... the enlightenment

factor of equanimity. These are the seven factors of enlightenment."

204. A Basis (Thaniya)
"Bhikkhus, by frequently giving attention to things that are a

basis for sensual lust, unarisen sensual desire arises and arisen

sensual desire increases and expands. By frequently giving attention to things that are a basis for ill will, unarisen ill will arises

and arisen ill will increases and expands. By frequently giving

attention to things that are a basis for sloth and torpor, unarisen

sloth and torpor arise and arisen sloth and torpor increase and

expand. By frequently giving attention to things that are a basis

for restlessness and remorse, unarisen restlessness and remorse

arise and arisen restlessness and remorse increase and expand.

By frequently giving attention to things that are a basis for

doubt, unarisen doubt arises and arisen doubt increases and

expands.

"Bhikkhus, by frequently giving attention to things that are a

basis for the enlightenment factor of mindfulness, the unarisen

enlightenment factor of mindfulness arises and the arisen

enlightenment factor of mindfulness comes to fulfilment by

development.... By frequently giving attention to things that are

a basis for the enlightenment factor of equanimity, the unarisen

enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development."

205. Careless Attention (Ayonisomanasikara)
"Bhikkhus, when one attends carelessly, unarisen sensual desire

arises and arisen sensual desire increases and expands; when

one attends carelessly, unarisen ill will arises and arisen ill will

increases and expands; when one attends carelessly, unarisen

sloth and torpor arise and arisen sloth and torpor increase and

expand; when one attends carelessly, unarisen restlessness and

remorse arise and arisen restlessness and remorse increase and

expand; when one attends carelessly, unarisen doubt arises and

arisen doubt increases and expands. Also, the unarisen enlightenment factor of mindfulness does not arise and the arisen

enlightenment factor of mindfulness ceases ... the unarisen

enlightenment factor of equanimity does not arise and the arisen

enlightenment factor of equanimity ceases.

“When one attends carefully, bhikkhus, unarisen sensual

desire does not arise and arisen sensual desire is abandoned.

When one attends carefully, unarisen ill will. . . sloth and torpor

... restlessness and remorse ... doubt does not arise and arisen

doubt is abandoned. Also, the unarisen enlightenment factor of

mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development ... the unarisen

enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development."

206. Nondecline (Aparihaniya)
“Bhikkhus, I will teach you seven things that lead to nondecline. 72 Listen to that....

“And what, bhikkhus, are the seven things that lead to non-decline? They are: the seven factors of enlightenment. What

seven? The enlightenment factor of mindfulness. . . the enlightenment factor of equanimity. These are the seven things that lead

to nondecline."

207. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)
"Bhikkhus, develop the path and the way that leads to the

destruction of craving. And what is the path and the way that

leads to the destruction of craving? It is: the seven factors of

enlightenment. What seven? The enlightenment factor of mindfulness. . . the enlightenment factor of equanimity."

When this was said, the Venerable Udayi asked the Blessed

One: "Venerable sir, how are the seven factors of enlightenment

developed and cultivated so that they lead to the destruction of

craving?"

"Here, Udayi, a bhikkhu develops the enlightenment factor of

mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of mindfulness, which is based upon seclusion .. . without ill will, craving

is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned....

"He develops the enlightenment factor of equanimity, which is

based upon seclusion, dispassion, and cessation, maturing in

release; which is vast, exalted, measureless, without ill will.

When he develops the enlightenment factor of equanimity,

which is based upon seclusion ... without ill will, craving is

abandoned. [87] With the abandoning of craving, kamma is

abandoned. With the abandoning of kamma, suffering is abandoned.

"Thus, Udayi, with the destruction of craving comes the

destruction of kamma; with the destruction of kamma comes the

destruction of suffering."

208. The Cessation of Craving (Tanha-nirodha sans. Trishna-nirodh)
"Bhikkhus, develop the path and the way that leads to the cessation of craving. And what is the path and the way that leads to

the cessation of craving? It is: the seven factors of enlightenment.

What seven? The enlightenment factor of mindfulness ... the

enlightenment factor of equanimity.

"And how is it, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, lead to the cessation of

craving?

"Here, bhikkhus, a bhikkhu develops the enlightenment factor

of mindfulness ... the enlightenment factor of equanimity, which

is based upon seclusion, dispassion, and cessation, maturing in

release. It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the cessation of

craving."

209. Partaking of Penetration (Nibbedhabhagiya)
"Bhikkhus, I will teach you the path that partakes of penetration. 73 Listen to that....

“And what, bhikkhus, is the path that partakes of penetration?

ft is: the seven factors of enlightenment. What seven? The

enlightenment factor of mindfulness. . . the enlightenment factor

of equanimity."

When this was said, the Venerable Udayi asked the Blessed

One: "Venerable sir, how are the seven factors of enlightenment

developed and cultivated so that they lead to penetration?"

"Here, Udayi, a bhikkhu develops the enlightenment factor of

mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of mindfulness, he penetrates and sunders the

mass of greed that he has never before penetrated and sundered;

he penetrates and sunders the mass of hatred that he has never

before penetrated and sundered; he penetrates and sunders the

mass of delusion that he has never before penetrated and sundered....

"He develops the enlightenment factor of equanimity, which is

based upon seclusion, dispassion, and cessation, maturing in

release; which is vast, exalted, measureless, without ill will. With

a mind that has developed the enlightenment factor of equanimity, he penetrates and sunders the mass of greed. . . the mass of

hatred. . . the mass of delusion that he has never before penetrated and sundered.

"It is, Udayi, when the seven factors of enlightenment are

developed and cultivated in this way that they lead to penetration."

210. One Dhamma (Ekadhamma sans. Ek-Dharma)
"Bhikkhus, I do not see even one other thing that, when developed and cultivated, leads to the abandoning of the things that

fetter so effectively as this: the seven factors of enlightenment.

What seven? The enlightenment factor of mindfulness ... the

enlightenment factor of equanimity.

"And how, bhikkhus, are the seven factors of enlightenment

developed and cultivated so that they lead to the abandoning of

the things that fetter? Here, bhikkhus, a bhikkhu develops the

enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.... He develops the enlightenment factor of equanimity, which is based upon

seclusion, dispassion, and cessation, maturing in release. It is

when the seven factors of enlightenment are developed and cultivated in this way that they lead to the abandoning of the things

that fetter.

"And what, bhikkhus, are the things that fetter? The eye is a

thing that fetters; it is here that these fetters, shackles, and clamps

arise. The ear is a thing that fetters. . . The mind is a thing that fetters; it is here that these fetters, shackles, and clamps arise. These

are called the things that fetter."

211. Udayi
On one occasion the Lord (Buddha) was dwelling among the

Sumbhas, where there was a town of the Sumbhas named Sedaka.

Then the Venerable Udayi approached the Lord (Buddha) ... and

said to him:

"It is wonderful, venerable sir! It is amazing, venerable sir,

how helpful has been my devotion and reverence for the Blessed

One, my sense of shame and fear of wrongdoing. For in the past,

venerable sir, when I was still a householder, I did not have

much concern for the Dhamma or the Sangha 74 But when I considered my devotion and reverence for the Lord (Buddha), and my

sense of shame and fear of wrongdoing, I went forth from the

household life into homelessness. The Lord (Buddha) taught me the

Dhamma thus: 'Such is form, such its origin, such its passing

away; such is feeling ... such is perception ... such are volitional

formations ... such is consciousness, such its origin, such its passing away.'

"Then, venerable sir, while I was staying in an empty hut following along with the surge and decline 75 of the five aggregates

subject to clinging, I directly knew as it really is: 'This is suffering';

[90] I directly knew as it really is: This is the origin of suffering';

I directly knew as it really is: 'This is the cessation of suffering'; I

directly knew as it really is: 'This is the way leading to the cessation of suffering.' I have made the breakthrough to the Dhamma,

venerable sir, and have obtained the path 76 which, when I have

developed and cultivated it, will lead me on, while I am dwelling

in the appropriate way, to such a state that I shall understand:

'Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being.'

"I have obtained the enlightenment factor of mindfulness

which, when I have developed and cultivated it, will lead me on,

while I am dwelling in the appropriate way, to such a state that I

shall understand: 'Destroyed is birth ... there is no more for this

state of being.'... I have obtained the enlightenment factor of

equanimity which, when I have developed and cultivated it, will

lead me on, while I am dwelling in the appropriate way, to such

a state that I shall understand: 'Destroyed is birth. . . there is no

more for this state of being.'

"This, venerable sir, is the path that I have obtained, which . ..

will lead me on ... to such a state that I shall understand:

'Destroyed is birth. . . there is no more for this state of being.'"

"Good, good, Udayi! Indeed, Udayi, this is the path that you

have obtained, and when you have developed and cultivated it,

it will lead you on, while you are dwelling in the appropriate

way, to such a state that you will understand: 'Destroyed is birth,

the holy life has been lived, what had to be done has been done,

there is no more for this state of being.'"

212. Wholesome (1) (Kusala1 sans. Kushal)
"Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, 77 pertaining to the wholesome, they are

all rooted in diligence, converge upon diligence, and diligence is

declared to be the chief among them. When a bhikkhu is diligent,

it is to be expected that he will develop and cultivate the seven

factors of enlightenment.

"And how, bhikkhus, does a bhikkhu who is diligent develop

and cultivate the seven factors of enlightenment? Here,

bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... the enlightenment factor of equanimity, which is

based upon seclusion, dispassion, and cessation, maturing in

release. It is in this way, bhikkhus, that a bhikkhu who is diligent

develops and cultivates the seven factors of enlightenment."

213. Wholesome (2) (Kusala2 sans. Kushal)
"Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, pertaining to the wholesome, they are

all rooted in careful attention, converge upon careful attention

and careful attention is declared to be the chief among them

When a bhikkhu is accomplished in careful attention, it is to be

expected that he will develop and cultivate the seven factors of

enlightenment.

"And how, bhikkhus, does a bhikkhu who is accomplished in

careful attention develop and cultivate the seven factors of

enlightenment?...” ( All as above.)

214. Corruptions (Upakkilesa)
"Bhikkhus, there are these five corruptions of gold, corrupted by

which gold is neither malleable nor wieldy nor radiant but brittle

and not properly fit for work. What five? Iron is a corruption of

gold, corrupted by which gold is neither malleable nor wieldy nor

radiant but brittle and not properly fit for work. Copper is a corruption of gold. . . Tin is a corruption of gold. . . Lead is a corruption of gold ... Silver is a corruption of gold.... These are the five

corruptions of gold, corrupted by which gold is neither malleable

nor wieldy nor radiant but brittle and not properly fit for work.

"So too, bhikkhus, there are these five corruptions of the mind,

corrupted by which the mind is neither malleable nor wieldy nor

radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the

mind, corrupted by which the mind is neither malleable nor

wieldy nor radiant but brittle and not rightly concentrated for the

destruction of the taints. [Ill will is a corruption of the mind ...

Sloth and torpor are a corruption of the mind ... Restlessness and

remorse are a corruption of the mind. . . Doubt is a corruption of

the mind....] 78 [93] These are the five corruptions of the mind,

corrupted by which the mind is neither malleable nor wieldy nor

radiant but brittle and not rightly concentrated for the destruction of the taints."

215. Noncorruptions (Anupakkilesa)
"Bhikkhus, these seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true

knowledge and liberation. What seven? The enlightenment factor

of mindfulness, bhikkhus, is a nonobstruction ... The enlightenment factor of equanimity is a nonobstruction, a nonhindrance, a

noncorruption of the mind; when developed and cultivated it

leads to the realization of the fruit of true knowledge and liberation. These seven factors of enlightenment are nonobstructions,

nonhindrances, noncorruptions of the mind; when developed

and cultivated they lead to the realization of the fruit of true

knowledge and liberation."

216. Careless Thoughts 79 (Ayonisomanasikara)
"Bhikkhus, when one attends carelessly, unarisen sensual desire

arises and arisen sensual desire increases and expands; unarisen

ill will arises and arisen ill will increases and expands; unarisen

sloth and torpor arise and arisen sloth and torpor increase and

expand; unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; unarisen doubt

arises and arisen doubt increases and expands.

217. Carelful Thoughts 79 (Ayonisomanasikara)
"Bhikkhus, when one attends carefully, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness goes to fulfilment by development . ..

the unarisen enlightenment factor of equanimity arises and the

arisen enlightenment factor of equanimity goes to fulfilment by

development."

218. Enlightenment (Buddhi)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to growth, to nondecline. What seven?

The enlightenment factor of mindfulness ... the enlightenment

factor of equanimity. These seven factors of enlightenment, when

developed and cultivated, lead to growth, to nondecline."

219. Obstructions (Avarananivarana)
"Bhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual

desire is an obstruction, a hindrance, a corruption of the mind, a

weakener of wisdom. Ill will is an obstruction ... Sloth and torpor

are an obstruction ... Restlessness and remorse are

obstruction ... Doubt is an obstruction ... a weakener of wisdom

These are the five obstructions, hindrances, corruptions of the

mind, weakeners of wisdom.

"There are, bhikkhus, these seven factors of enlightenment

which are nonobstructions, nonhindrances, noncorruptions of

the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven?

The enlightenment factor of mindfulness is a nonobstruction

The enlightenment factor of equanimity is a nonobstruction

These are the seven factors of enlightenment that are non-obstructions, nonhindrances, noncorruptions of the mind; when

developed and cultivated they lead to the realization of the fruit

of true knowledge and liberation."

"When, bhikkhus, a noble disciple listens to the Dhamma with

eager ears, attending to it as a matter of vital concern, directing

his whole mind to it, on that occasion the five hindrances are not

present in him; on that occasion the seven factors of enlightenment go to fulfilment by development.

"And what are the five hindrances that are not present on that

occasion? The hindrance of sensual desire is not present on that

occasion; the hindrance of ill will ... the hindrance of sloth and

torpor ... the hindrance of restlessness and remorse ... the hindrance of doubt is not present on that occasion. These are the five

hindrances that are not present on that occasion.

"And what are the seven factors of enlightenment that go to

fulfilment by development on that occasion? The enlightenment

factor of mindfulness goes to fulfilment by development on that

occasion.... The enlightenment factor of equanimity goes to fulfilment by development on that occasion. [96] These are the

seven factors of enlightenment that go to fulfilment by development on that occasion.

"When, bhikkhus, a noble disciple listens to the Dhamma with

eager ears, attending to it as a matter of vital concern, directing

his whole mind to it, on that occasion these five hindrances are

not present in him; on that occasion these seven factors of

enlightenment go to fulfilment by development."

220. Trees (Rukkha)
"Bhikkhus, there are huge trees with tin) 7 seeds and huge bodies,

encirclers of other trees, and the trees which they encircle become

bent, twisted, and split. And what are those huge trees with tiny

geeds and huge bodies? The assattha, the banyan, the pilakkha, the

udumbara, the kacchaka, and the kapitthana : these are those huge

trees with tiny seeds and huge bodies, encirclers of other trees,

and the trees which they encircle become bent, twisted, and

split. 81 So too, bhikkhus, when some clansman here has left

behind sensual pleasures and gone forth from the household life

into homelessness, he becomes bent, twisted, and split because of

those same sensual pleasures, or because of others worse than

them.

"These five, bhikkhus, are obstructions, hindrances, encirclers

of the mind, weakeners of wisdom. What five? Sensual desire is

an obstruction, a hindrance encircling the mind, a weakener of

wisdom. Ill will ... Sloth and torpor ... Restlessness and remorse

... Doubt is an obstruction ... a weakener of wisdom. These

are the five obstructions, hindrances, encirclers of the mind,

weakeners of wisdom.

"These seven factors of enlightenment, bhikkhus, are non-obstructions, nonhindrances, nonencirclers of the mind; when

developed and cultivated they lead to the realization of the fruit

of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction .. . The enlightenment factor of equanimity is a nonobstruction. . . . These seven factors of enlightenment are nonobstructions, nonhindrances,

nonencirclers of the mind; when developed and cultivated they

lead to the realization of the fruit of true knowledge and liberation."

221. Hindrances (Nivarana)
"Bhikkhus, these five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to

wisdom, tending to vexation, leading away from Nibbana. What

five? The hindrance of sensual desire is a maker of blindness. ..

The hindrance of ill will ... The hindrance of sloth and torpor ...

The hindrance of restlessness and remorse ... The hindrance of

doubt is a maker of blindness ... leading away from Nibbana

These five hindrances are makers of blindness, causing lack of

vision, causing lack of knowledge, detrimental to wisdom, tend

ing to vexation, leading away from Nibbana.

“These seven factors of enlightenment, bhikkhus, are makers

of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbana. What seven?

The enlightenment factor of mindfulness is a maker of vision ..

The enlightenment factor of equanimity is a maker of vision

leading towards Nibbana. [98] These seven factors of enlightenment are makers of vision, makers of knowledge, promoting the

growth of wisdom, free from vexation, leading towards

Nibbana."

222. Discriminations (Vidha)
At Savatthi. "Bhikkhus, whatever ascetics or brahmins in the past

abandoned the three discriminations, 82 all did so because they

had developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins in the future will abandon

the three discriminations, all will do so because they will have

developed and cultivated the seven factors of enlightenment.

Whatever ascetics or brahmins at present abandon the three discriminations, all do so because they have developed and cultivated the seven factors of enlightenment. What seven? The

enlightenment factor of mindfulness ... the enlightenment factor

of equanimity. Whatever ascetics or brahmins in the past ..in

the future ... at present abandon the three discriminations, all do

so because they have developed and cultivated these seven factors of enlightenment."

223. Wheel-Turning Monarch (Cakravarti)
"Bhikkhus, with the manifestation of a wheel-turning monarch

comes the manifestation of seven gems. What seven? There

comes the manifestation of the wheel-gem, the elephant-gem, the

horse-gem, the jewel-gem, the woman-gem, the steward-gem,

and the commander-gem. 83

"With the manifestation of a Tathagata, bhikkhus, an Arahant,

a perfectly Enlightened One, comes the manifestation of the

seven gems of the factors of enlightenment. What seven? There

comes the manifestation of the gem of the enlightenment factor

of mindfulness. . . the gem of the enlightenment factor of equanimity. With the manifestation of a Tathagata, an Arahant, a

Perfectly Enlightened One, comes the manifestation of these

seven gems of the factors of enlightenment."

224. Mara (sans. Mrityudeva or Kamdeva)
"Bhikkhus, I will teach you the path crushing the army of Mara.

Listen to that....

"And what, bhikkhus, is the path crushing the army of Mara?

It is the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of

equanimity. This is the path crushing the army of Mara."

225. Unwise (Duppanna sans. Dush-pragya)
Then a certain bhikkhu approached the Lord (Buddha) ... and said

to him:

"Venerable sir, it is said, 'an unwise dolt, an unwise dolt.' In

what way, venerable sir, is one called 'an unwise dolt'?"

"Bhikkhus, it is because one has not developed and cultivated

the seven factors of enlightenment that one is called 'an unwise

dolt.' [100] What seven? The enlightenment factor of mindfulness

... the enlightenment factor of equanimity. It is because one has

not developed and cultivated these seven factors of enlightenment that one is called 'an unwise dolt.'"

226. Wise (Pannavanta sans. Pragya-vant)
"Venerable sir, it is said, 'wise and alert, wise and alert.' In what

way, venerable sir, is one called 'wise and alert'?"

"Bhikkhus, it is because one has developed and cultivated the

seven factors of enlightenment that one is called 'wise and alert.'

What seven?" (As above.)

227. Poor (Dalidda sans. Daridra)
"Venerable sir, it is said, 'poor, poor.' In what way, venerable sir

is one called 'poor'?"

"Bhikkhus, it is because one has not developed and cultivated

the seven factors of enlightenment that one is called 'poor.' What

seven?" (As above.)

228. Prosperous (Adalidda sans. Adaridra)
"Venerable sir, it is said, 'prosperous, prosperous.' In what way,

venerable sir, is one called 'prosperous'?"

"Bhikkhus, it is because one has developed and cultivated the

seven factors of enlightenment that one is called 'prosperous.'

What seven?" (As above.)

229. The Sun (Adicca sans. Aditya)
"Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of

enlightenment, that is, good friendship. When a bhikkhu has a

good friend, it is to be expected that he will develop and cultivate

the seven factors of enlightenment.

"And how does a bhikkhu who has a good friend develop and

cultivate the seven factors of enlightenment? Here, bhikkhus, a

bhikkhu develops the enlightenment factor of mindfulness ... he

develops the enlightenment factor of equanimity, which is based

upon seclusion, dispassion, and cessation, maturing in release. It

is in this way that a bhikkhu who has a good friend develops and

cultivates the seven factors of enlightenment."

230. Internal Factor (Ajjhattikanga)
"Bhikkhus, as to internal factors, I do not see any other factor that

is so helpful for the arising of the seven factors of enlightenment

as this: careful attention. When a bhikkhu is accomplished in

careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment." (The rest as in earlier)

231. External Factor (Bahiranga)
"Bhikkhus, as to external factors, I do not see any other factor

that is so helpful for the arising of the seven factors of enlightenment as this: good friendship. When a bhikkhu has a good friend,

it is to be expected that he will develop and cultivate the seven

factors of enlightenment." ( The rest as earlier)

232. Nutriment (Ahara)
At Savatthi. "Bhikkhus, I will teach you the nutriment and the

denourishment in regard to the five hindrances and the seven

factors of enlightenment. Listen to that....

(i. The nutriments for the hindrances) 84

"And what, bhikkhus, is the nutriment for the arising of unarisen

sensual desire and for the increase and expansion of arisen sensual desire? [103] There is, bhikkhus, the sign of the beautiful:

frequently giving careless attention to it is the nutriment for the

arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

"And what, bhikkhus, is the nutriment for the arising of

unarisen ill will and for the increase and expansion of arisen ill

will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of

unarisen ill will and for the increase and expansion of arisen ill

will.

"And what, bhikkhus, is the nutriment for the arising of

unarisen sloth and torpor and for the increase and expansion of

arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind:

frequently giving careless attention to them is the nutriment for

the arising of unarisen sloth and torpor and for the increase and

expansion of arisen sloth and torpor.

"And what, bhikkhus, is the nutriment for the arising of

unarisen restlessness and remorse and for the increase and

expansion of arisen restlessness and remorse? There is, bhikkhus,

Unsettledness of mind: frequently giving careless attention to it is

the nutriment for the arising of unarisen restlessness and

remorse and for the increase and expansion of arisen restlessness

and remorse.

"And what, bhikkhus, is the nutriment for the arising of

unarisen doubt and for the increase and expansion of arisen

doubt? There are, bhikkhus, things that are the basis for doubt:

frequently giving careless attention to them is the nutriment for

the arising of unarisen doubt and for the increase and expansion

of arisen doubt.

(ii. The nutriments for the enlightenment factors)

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of

mindfulness? There are, bhikkhus, things that are the basis for

the enlightenment factor of mindfulness: [104] frequently giving

careful attention to them is the nutriment for the arising of the

unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of

mindfulness. 8 "

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of discrimination of states and for

the fulfilment by development of the arisen enlightenment factor

of discrimination of states? There are, bhikkhus, wholesome and

unwholesome states, blameable and blameless states, inferior

and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the nutriment

for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states. 86

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of energy and for the fulfilment by

development of the arisen enlightenment factor of energy? There

are, bhikkhus, the element of arousal, the element of endeavour,

the element of exertion: frequently giving careful attention to

them is the nutriment "for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of

the arisen enlightenment factor of energy. 87

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of rapture and for the fulfilment

by development of the arisen enlightenment factor of rapture?

There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to

them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of

the arisen enlightenment factor of rapture. 88

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of

mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen

enlightenment factor of tranquillity. 89

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of

nondispersal: frequently giving careful attention to them is the

nutriment for the arising of the unarisen enlightenment factor of

concentration and for the fulfilment by development of the arisen enlightenment factor of concentration. 90

"And what, bhikkhus, is the nutriment for the arising of the

unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of

equanimity? There are, bhikkhus, things that are the basis for the

enlightenment factor of equanimity: frequently giving careful

attention to them is the nutriment for the arising of the unarisen

enlightenment factor of equanimity and for the fulfilment by

development of the arisen enlightenment factor of equanimity. 91

(iii. The denourishment of the hindrances) 92

"And what, bhikkhus, is the denourishment that prevents

unarisen sensual desire from arising and arisen sensual desire

from increasing and expanding? There is, bhikkhus, the sign of

foulness: frequently giving careful attehtion to it is the denourishment that prevents unarisen sensual desire from arising and

arisen sensual desire from increasing and expanding. 93

"And what, bhikkhus, is the denourishment that prevents

unarisen ill will from arising and arisen ill will from increasing

and expanding? There is, bhikkhus, the liberation of mind

through lovingkindness: frequently giving careful attention to it

is the denourishment that prevents unarisen ill will from arisin

and arisen ill will from increasing and expanding. 94

"And what, bhikkhus, is the denourishment that prevents

unarisen sloth and torpor from arising and arisen sloth and torpor

from increasing and expanding? There are, bhikkhus, the element

of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the denourishment that

prevents unarisen sloth and torpor [106] from arising and arisen

sloth and torpor from increasing and expanding. 95

"And what, bhikkhus, is the denourishment that prevents

unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding? There is,

bhikkhus, peacefulness of mind: frequently giving careful attention to it is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and

remorse from increasing and expanding. 96

"And what, bhikkhus, is the denourishment that prevents

unarisen doubt from arising and arisen doubt from increasing

and expanding? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior

states, dark and bright states with their counterparts: frequently

giving careful attention to them is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding. 97

(iv. The denourishment of the enlightenment factors)

"And what, bhikkhus, is the denourishment that prevents the

unarisen enlightenment factor of mindfulness from arising and

the arisen enlightenment factor of mindfulness from reaching

fulfilment by development? There are, bhikkhus, things that are

the basis for the enlightenment factor of mindfulness: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of mindfulness from

arising and the arisen enlightenment factor of mindfulness from

reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the

unarisen enlightenment factor of discrimination of states from

arising and the arisen enlightenment factor of discrimination of

states from reaching fulfilment by development? There are,

bhikkhus, wholesome and unwholesome states, blameable and

blameless states, inferior and superior states, dark and bright

states with their counterparts: not frequently giving attention to

them is the denourishment that prevents the unarisen enlightenment factor of discrimination of states from arising and the arisen enlightenment factor of discrimination of states from reaching

fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the

unarisen enlightenment factor of energy from arising and the

arisen enlightenment factor of energy from reaching fulfilment

by development? [107] There are, bhikkhus, the element of

arousal, the element of endeavour, the element of exertion: not

frequently giving attention to them is the denourishment that

prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching

fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the

unarisen enlightenment factor of rapture from arising and the

arisen enlightenment factor of rapture from reaching fulfilment

by development? There are, bhikkhus, things that are the basis

for the enlightenment factor of rapture: not frequently giving

attention to them is the denourishment that prevents the

unarisen enlightenment factor of rapture from arising and the

arisen enlightenment factor of rapture from reaching fulfilment

by development.

"And what, bhikkhus, is the denourishment that prevents the

unarisen enlightenment factor of tranquillity from arising and

the arisen enlightenment factor of tranquillity from reaching fulfilment by development? There are, bhikkhus, tranquillity of body,

tranquillity of mind: not frequently giving attention to them is

the denourishment that prevents the unarisen enlightenment factor of tranquillity from arising and the arisen enlightenment factor of tranquillity from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the

Unarisen enlightenment factor of concentration from arising and

the arisen enlightenment factor of concentration from reaching

fulfilment by development? There are, bhikkhus, the sign of

serenity, the sign of nondispersal: not frequently giving attention

to them is the denourishment that prevents the unarisen enlightenment factor of concentration from arising and the arisen

enlightenment factor of concentration from reaching fulfilment

by development.

"And what, bhikkhus, is the denourishment that prevents the

unarisen enlightenment factor of equanimity from arising and

the arisen enlightenment factor of equanimity from reaching fulfilment by development. There are, bhikkhus, things that are the

basis for the enlightenment factor of equanimity: not frequently

giving attention to them is the denourishment that prevents the

unarisen enlightenment factor of equanimity from arising and

the arisen enlightenment factor of equanimity from reaching fulfilment by development."

233. A Method of Exposition (Pariyaya)
Then, in the morning, a number of bhikkhus dressed and, taking

their bowls and robes, entered Savatthi for alms. Then it occurred

to them: "It is still too early to walk for alms in Savatthi. Let us

go to the park of the wanderers of other sects."

Then those bhikkhus went to the park of the wanderers of

other sects. They exchanged greetings with those wanderers and,

when they had concluded their greetings and cordial talk, sat

down to one side. The wanderers then said to them: "Friends, the

ascetic Gotama teaches the Dhamma to his disciples thus: 'Come,

bhikkhus, abandon the five hindrances, the corruptions of the

mind that weaken wisdom, and develop correctly the seven factors of enlightenment.' We too teach the Dhamma to our disciples

thus: 'Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the

seven factors of enlightenment.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama

and us, that is, regarding the one Dhamma teaching and the

other, regarding the one manner of instruction and the other?" 98

Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn

the meaning of this statement in the presence of the Lord (Buddha)."

Then, when those bhikkhus had walked for alms in Savatthi

and had returned from the alms round, after their meal they

approached the Lord (Buddha). Having paid homage to him, they

sat down to one side [109] and reported to him the entire discussion between those wanderers and themselves. [The Lord (Buddha) said:]

"Bhikkhus, when wanderers of other sects speak thus, they

should be asked: 'Friends, is there a method of exposition by

means of which the five hindrances become ten, and the seven

factors of enlightenment become fourteen?' Being asked thus,

those wanderers would not be able to reply and, further, they

would meet with vexation. For what reason? Because that would

not be within their domain. I do not see anyone, bhikkhus, in this

world with its devas, Mara, and Brahma, in this generation with

its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the

Tathagata or a disciple of the Tathagata or one who has heard it

from them.

(i. The five become ten)

"And what, bhikkhus, is the method of exposition by means of

which the five hindrances become ten?

"Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a

hindrance. 99 Thus what is spoken of concisely as the hindrance of

sensual desire becomes, by this method of exposition, twofold.

"Whatever ill will there is towards the internal is a hindrance;

whatever ill will there is towards the external is also a hindrance.

Thus what is spoken of concisely as the hindrance of ill will

becomes, by this method of exposition, twofold.

"Whatever sloth there is, is a hindrance; whatever torpor there

is, is also a hindrance. Thus what is spoken of concisely as the

hindrance of sloth and torpor becomes, by this method of exposition, twofold

"Whatever restlessness there is, is a hindrance; whatever

remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by

this method of exposition, twofold.

"Whatever doubt there is about the internal is a hindrance;

whatever doubt there is about the external is also a hindrance.

Thus what is spoken of concisely as the hindrance of doubt

becomes, by this method of exposition, twofold.

(ii. The seven become fourteen)

"And what, bhikkhus, is the method of exposition by means of

which the seven factors of enlightenment become fourteen?

"Whatever mindfulness there is of things internal is the

enlightenment factor of mindfulness; whatever mindfulness

there is of things external is also the enlightenment factor of

mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold. [Ill]

"Whenever one discriminates things internally with wisdom

examines them, makes an investigation of them, that is the

enlightenment factor of discrimination of states; whenever one

discriminates things externally with wisdom, examines them,

makes an investigation of them, that is also the enlightenment

factor of discrimination of states. Thus what is spoken of concisely as the enlightenment factor of discrimination of states

becomes, by this method of exposition, twofold.

"Whatever bodily energy there is, is the enlightenment factor

of energy; whatever mental energy there is, is also the enlightenment factor of energy. Thus what is spoken of concisely as the

enlightenment factor of energy becomes, by this method of exposition, twofold.

"Whatever rapture there is accompanied by thought and

examination is the enlightenment factor of rapture; whatever

rapture there is without thought and examination is also the

enlightenment factor of rapture. 101 Thus what is spoken of concisely as the enlightenment factor of rapture becomes, by this

method of exposition, twofold.

"Whatever tranquillity of body there is, is the enlightenment

factor of tranquillity; whatever tranquillity of mind there is, is

also the enlightenment factor of tranquillity. 102 Thus what is spoken of concisely as the enlightenment factor of tranquillity

becomes, by this method of exposition, twofold.

"Whatever concentration there is accompanied by thought and

examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is

also the enlightenment factor of concentration. 103 Thus what is

spoken of concisely as the enlightenment factor of concentration

becomes, by this method of exposition, twofold.

"Whatever equanimity there is regarding things internal is the

enlightenment factor of equanimity; whatever equanimity there

is regarding things external is also the enlightenment factor of

equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold.

"This, bhikkhus, is the method of exposition by means of

which the seven factors of enlightenment become fourteen."

234. Fire (Aggi sans. Agni)
Then, in the morning, a number of bhikkhus dressed and, taking

their bowls and robes, entered Savatthi for alms ... (as in §52

down to:) ... 104 [The Lord (Buddha) said:]

"Bhikkhus, when wanderers of other sects speak thus, they

should be asked: 'Friends, when the mind becomes sluggish,

which factors of enlightenment is it untimely to develop on that

occasion, and which factors of enlightenment is it timely to

develop on that occasion? Then, friends, when the mind becomes

excited, which factors of enlightenment is it untimely to develop

on that occasion, and which factors of enlightenment is it timely

to develop on that occasion?' Being asked thus, those wanderers

would not be able to reply and, further, they would meet with

vexation. For what reason? Because that would not be within

their domain. I do not see anyone, bhikkhus, in this world with

its devas, Mara, and Brahma, in this generation with its ascetics

and brahmins, its devas and humans, who could satisfy the mind

with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.

(i. The sluggish mind: untimely)

"On an occasion, bhikkhus, when the mind becomes sluggish, it

is untimely to develop the enlightenment factor of tranquillity,

the enlightenment factor of concentration, and the enlightenment

factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.

"Suppose, bhikkhus, a man wants to make a small fire flare up.

If he throws wet grass, wet cowdung, and wet timber into it,

[113] sprays it with water, and scatters soil over it, would he be

able to make that small fire flare up?"

"No, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes

sluggish, it is untimely to develop the enlightenment factor of

tranquillity, the enlightenment factor of concentration, and the

enlightenment factor of equanimity. For what reason? Because

the mind is sluggish, bhikkhus, and it is difficult to arouse it with

those things.

(ii. The sluggish mind: timely)

"On an occasion, bhikkhus, when the mind becomes sluggish, it

is timely to develop the enlightenment factor of discrimination of

states, the enlightenment factor of energy, and the enlightenment

factor of rapture. For what reason? Because the mind is sluggish,

bhikkhus, and it is easy to arouse it with those things.

"Suppose, bhikkhus, a man wants to make a small fire flare up.

If he throws dry grass, dry cow dung, and dry timber into it,

blows on it, and does not scatter soil over it, would he be able to

make that small fire flare up?"

"Yes, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes

sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the

enlightenment factor of rapture. For what reason? Because the

mind is sluggish, bhikkhus, and it is easy to arouse it with those

things.

(iii. The excited mind: untimely)

"On an occasion, bhikkhus, when the mind becomes excited, it is

untimely to develop the enlightenment factor of discrimination

of states, the enlightenment factor of energy, and the

enlightenment factor of rapture. For what reason? Because the

mind is excited, bhikkhus, and it is difficult to calm it down with

those things.

"Suppose, bhikkhus, a man wants to extinguish a great bonfire.

If he throws dry grass, dry cowdung, and dry timber into it,

blows on it, and does not scatter soil over it, would he be able to

extinguish that great bonfire?"

"No, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes

excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the

enlightenment factor of rapture. For what reason? Because the

mind is excited, bhikkhus, and it is difficult to calm it down with

those things.

(iv. The excited mind: timely)

"On an occasion, bhikkhus, when the mind becomes excited, it is

timely to develop the enlightenment factor of tranquillity, the

enlightenment factor of concentration, and the enlightenment

factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.

"Suppose, bhikkhus, a man wants to extinguish a great bonfire.

If he throws wet grass, wet cowdung, and wet timber into it,

sprays it with water, and scatters soil over it, would he be able to

extinguish that great bonfire?"

"Yes, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes

excited, [115] it is timely to develop the enlightenment factor of

tranquillity, the enlightenment factor of concentration, and the

enlightenment factor of equanimity. For what reason? Because

the mind is excited, bhikkhus, and it is easy to calm it down with

those things.

"But mindfulness, bhikkhus, I say is always useful." 105

235. Accompanied by Lovingkindness (Mettasahagata)
On one occasion the Lord (Buddha) was dwelling among the

Koliyans, where there was a town of the Koliyans named

Haliddavasana. 106 Then, in the morning, a number of bhikkhus

dressed and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them: "It is still too early to

walk for alms in Haliddavasana. Let us go to the park of the

wanderers of other sects."

Then those bhikkhus went to the park of the wanderers of

other sects. They exchanged greetings with those wanderers and,

when they had concluded their greetings and cordial talk, sat

down to one side. The wanderers then said to them: "Friends, the

ascetic Gotama teaches the Dhamma to his disciples thus: 'Come,

bhikkhus, abandon the five hindrances, the corruptions of the

mind that weaken wisdom, and dwell pervading one quarter

with a mind imbued with lovingkindness, likewise the second

quarter, the third quarter, and the fourth quarter. Thus above

below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with lovingkind

ness, [116] vast, exalted, measureless, without hostility, without

ill will. Dwell pervading one quarter with a mind imbued with

compassion, likewise the second quarter, the third quarter, and

the fourth quarter. Thus above, below, across, and everywhere

and to all as to oneself, dwell pervading the entire world with a

mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with

a mind imbued with altruistic joy, likewise the second quarter

the third quarter, and the fourth quarter. Thus above, below,

across, and everywhere, and to all as to oneself, dwell pervading

the entire world with a mind imbued with altruistic joy, vast,

exalted, measureless, without hostility, without ill will. Dwell

pervading one quarter with a mind imbued with equanimity,

likewise the second quarter, the third quarter, and the fourth

quarter. Thus above, below, across, and everywhere, and to all as

to oneself, dwell pervading the entire world with a mind imbued

with equanimity, vast, exalted, measureless, without hostility,

without ill will'.

“We too, friends, teach the Dhamma to our disciples thus:

'Come, friends, abandon the five hindrances ... ( all as above) ...

dwell pervading the entire world with a mind imbued with lovingkindness ... compassion ... altruistic joy ... equanimity ...

without ill will.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is,

[117] regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?" 107

Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall leam

the meaning of this statement in the presence of the Lord (Buddha)."

Then, when those bhikkhus had walked for alms in

Haliddavasana and had returned from the alms round, after

their meal they approached the Lord (Buddha). Having paid homage to him, they sat down to one side and reported to him the

entire discussion between those wanderers and themselves.

[The Lord (Buddha) said:]

"Bhikkhus, when wanderers of other sects speak thus, they

should be asked: 'Friends, how is the liberation of the mind by

lovingkindness developed? What does it have as its destination,

its culmination, its fruit, its final goal? 108 How is the liberation of

the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by altruistic joy developed? What does it have

as its destination, its culmination, its fruit, its final goal? How is

the liberation of the mind by equanimity developed? What does

it have as its destination, its culmination, its fruit, its final goal?'

Being asked thus, those wanderers would not be able to reply

and, further, they would meet with vexation. For what reason?

Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma,

in this generation with its ascetics and brahmins, its devas and

humans, who could satisfy the mind with an answer to these

questions except the Tathagata or a disciple of the Tathagata or

one who has heard it from them.

“And how, bhikkhus, is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu

develops the enlightenment factor of mindfulness accompanied

by lovingkindness ... the enlightenment factor of equanimity

accompanied by lovingkindness, based upon seclusion, dispassion, and cessation, maturing in release. 109 If he wishes: 'May I

dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells perceiving the

unrepulsive therein. If he wishes: 'May I dwell perceiving the

repulsive in the unrepulsive and in the repulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,' he

dwells perceiving the unrepulsive therein. If he wishes:

'Avoiding both the unrepulsive and the repulsive, may I dwell

equanimously, mindful and clearly comprehending,' then he

dwells therein equanimously, mindful and clearly comprehending, no Or else he enters and dwells in the deliverance of the

beautiful. Bhikkhus, the liberation of mind by lovingkindness

has the beautiful as its culmination, I say, for a wise bhikkhu here

who has not penetrated to a superior liberation. 111

"And how, bhikkhus, is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by

compassion. . . the enlightenment factor of equanimity accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: 'May I dwell perceiving

the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and

the repulsive, may I dwell equanimously, mindful and clearly

comprehending,' then he dwells therein equanimously, mindful

and clearly comprehending. Or else, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions

of diversity, aware that 'space is infinite,' he enters and dwells in

the base of the infinity of space. [120] Bhikkhus, the liberation of

mind by compassion has the base of the infinity of space as its

culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

"And how, bhikkhus, is the liberation of the mind by altruistic

joy developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops

the enlightenment factor of mindfulness accompanied by altruistic joy ... the enlightenment factor of equanimity accompanied

by altruistic joy, based upon seclusion, dispassion, and cessation,

maturing in release. If he wishes: 'May I dwell perceiving the

repulsive in the unrepulsive,' he dwells perceiving the repulsive

therein.... If he wishes: 'Avoiding both the unrepulsive and the

repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and

clearly comprehending. Or else, by completely transcending the

base of the infinity of space, aware that 'consciousness is infinite,'

he enters and dwells in the base of the infinity of consciousness.

Bhikkhus, the liberation of mind by altruistic joy has the base of

the infinity of consciousness as its culmination, I say, for a wise

bhikkhu here who has not penetrated to a superior liberation.

"And how, bhikkhus, is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu

develops the enlightenment factor of mindfulness accompanied

by equanimity ... the enlightenment factor of equanimity accompanied by equanimity, based upon seclusion, dispassion, and

cessation, maturing in release. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving

the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful

and clearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending. [121] Or else, by

completely transcending the base of the infinity of consciousness,

aware that 'there is nothing/ he enters and dwells in the base of

nothingness. Bhikkhus, the liberation of mind by equanimity has

the base of nothingness as its culmination, I say, for a wise

bhikkhu here who has not penetrated to a superior liberation."

236. Sangarava
At Savatthi. 112 Then the brahmin Sangarava approached the

Lord (Buddha) and exchanged greetings with him. When they had

concluded their greetings and cordial talk, he sat down to one

side and said to the Lord (Buddha):

"Master Gotama, what is the cause and reason why sometimes

even those hymns that have been recited over a long period do

not recur to the mind, let alone those that have not been recited?

What is the cause and reason why sometimes those hymns that

have not been recited over a long period recur to the mind, let

alone those that have been recited?"

(i. Why the hymns do not recur to the mind)

"Brahmin, when one dwells with a mind obsessed by sensual

lust, overwhelmed by sensual lust, and one does not understand

as it really is the escape from arisen sensual lust, 113 on that occasion one neither knows nor sees as it really is one's own good, or

the good of others, or the good of both. Then even those hymns

that have been recited over a long period do not recur to the

mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water mixed with lac,

turmeric, blue dye, or crimson dye. If a man with good sight

w ere to examine his own facial reflection in it, he would neither

know nor see it as it really is. So too, brahmin, when one dwells

with a mind obsessed by sensual lust ..... on that occasion

even those hymns that have been recited over a long period do

not recur to the mind, let alone those that have not been recited

"Again, brahmin, when one dwells with a mind obsessed by ill

will, overwhelmed by ill will, and one does not understand as it

really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one's own good, or the good of

others, or the good of both. Then even those hymns that have

been recited over a long period do not recur to the mind, let alone

those that have not been recited.

"Suppose, brahmin, there is a bowl of water being heated over

a fire, bubbling and boiling. If a man with good sight were to

examine his own facial reflection in it, he would neither know

nor see it as it really is. So too, brahmin, when one dwells with a

mind obsessed by ill will ... on that occasion even those hymns

that have been recited over a long period do not recur to the

mind, let alone those that have not been recited.

"Again, brahmin, when one dwells with a mind obsessed by

sloth and torpor, overwhelmed by sloth and torpor, and one does

not understand as it really is the escape from arisen sloth and

torpor, on that occasion one neither knows nor sees as it really is

one's own good, or the good of others, or the good of both. Then

even those hymns that have been recited over a long period do

not recur to the mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water covered over with

water plants and algae. If a man with good sight were to examine his own facial reflection in it, [123] he would neither know

nor see it as it really is. So too, brahmin, when one dwells with a

mind obsessed by sloth and torpor ... on that occasion even those

hymns that have been recited over a long period do not recur to

the mind, let alone those that have not been recited.

"Again, brahmin, when one dwells with a mind obsessed by

restlessness and remorse, overwhelmed by restlessness and

remorse, and one does not understand as it really is the escape

from arisen restlessness and remorse, on that occasion one neither knows nor sees as it really is one's own good, or the good of

others, or the good of both. Then even those hymns that have

been recited over a long period do not recur to the mind, let alone

those that have not been recited.

"Suppose, brahmin, there is a bowl of water stirred by the

wind, rippling, swirling, churned into wavelets. If a man with

good sight were to examine his own facial reflection in it, he

would neither know nor see it as it really is. So too, brahmin,

when one dwells with a mind obsessed by restlessness and

remorse ... on that occasion even those hymns that have been

recited over a long period do not recur to the mind, let alone

those that have not been recited.

"Again, brahmin, when one dwells with a mind obsessed by

doubt, overwhelmed by doubt, and one does not understand as

it really is the escape from arisen doubt, on that occasion one neither knows nor sees as it really is one's own good, or the good of

others, or the good of both. Then even those hymns that have

been recited over a long period do not recur to the mind, let alone

those that have not been recited.

"Suppose, brahmin, there is a bowl of water that is turbid,

unsettled, muddy, placed in the dark. If a man with good sight

were to examine his own facial reflection in it, he would neither

know nor see it as it really is. [124] So too, brahmin, when one

dwells with a mind obsessed by doubt ... on that occasion even

those hymns that have been recited over a long period do not

recur to the mind, let alone those that have not been recited.

"This, brahmin, is the cause and reason why even those hymns

that have been recited over a long period do not recur to the

mind, let alone those that have not been recited.

(ii. Why the hymns recur to the mind)

"Brahmin, when one dwells with a mind that is not obsessed by

sensual lust, not overwhelmed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that

occasion one knows and sees as it really is one's own good, and

the good of others, and the good of both. Then even those hymns

that have not been recited over a long period recur to the mind,

let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not mixed with

lac, turmeric, blue dye, or crimson dye. If a man with good sight

were to examine his own facial reflection in it, he would know

and see it as it really is. So too, brahmin, when one dwells with a

mind that is not obsessed by sensual lust ... on that occasion even

those hymns that have not been recited over a long period recur

to the mind, let alone those that have been recited.

“Again, brahmin, when one dwells with a mind that is not

obsessed by ill will ... on that occasion even those hymns that

have not been recited over a long period recur to the mind let

alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not heated over a

fire, not bubbling, not boiling. If a man with good sight were to

examine his own facial reflection in it, he would know and see it

as it really is. [125] So too, brahmin, when one dwells with a

mind that is not obsessed by ill will ... on that occasion even

those hymns that have not been recited over a long period recur

to the mind, let alone those that have been recited.

"Again, brahmin, when one dwells with a mind that is not

obsessed by sloth and torpor ... on that occasion even those

hymns that have not been recited over a long period recur to the

mind, let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not covered over

with water plants and algae. If a man with good sight were to

examine his own facial reflection in it, he would know and see it

as it really is. So too, brahmin, when one dwells with a mind that

is not obsessed by sloth and torpor ... on that occasion even those

hymns that have not been recited over a long period recur to the

mind, let alone those that have been recited.

"Again, brahmin, when one dwells with a mind that is not

obsessed by restlessness and remorse ... on that occasion even

those hymns that have not been recited over a long period recur

to the mind, let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not stirred by the

wind, without ripples, without swirls, not churned into wavelets.

If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that

have not been recited over a long period recur to the mind, let

alone those that have been recited.

"Again, brahmin, when one dwells with a mind that is not

obsessed by doubt ... on that occasion even those hymns that

have not been recited over a long period recur to the mind, let

alone those that have been recited.

"Suppose, brahmin, there is a bowl of water that is clear,

serene, limpid, set out in the light. If a man with good sight were

to examine his own facial reflection in it, he would know and see

it as it really is. So too, brahmin, when one dwells with a mind

that is not obsessed by doubt ... on that occasion even those

hymns that have not been recited over a long period recur to the

mind, let alone those that have been recited.

"This, brahmin, is the cause and reason why even those hymns

that have not been recited over a long period recur to the mind,

let alone those that have been recited.

"These seven factors of enlightenment, brahmin, are non-obstructions, nonhindrances, noncorruptions of the mind; when

developed and cultivated they lead to the realization of the fruit

of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction ... The enlightenment factor of equanimity is a nonobstruction.... These seven

factors of enlightenment are nonobstructions, nonhindrances,

noncorruptions of the mind; when developed and cultivated

they lead to the realization of the fruit of true knowledge and liberation."

When this was said, the brahmin Sangarava said to the Blessed

One: "Magnificent, Master Gotama!... From today let Master

Gotama remember me as a lay follower who has gone for refuge

for life."

237. Abhaya
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then Prince Abhaya

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him: 114

"Venerable sir, Purana Kassapa says: 'There is no cause or

condition for lack of knowledge and vision; lack of knowledge

and vision is without cause or condition. There is no cause or

condition for knowledge and vision; knowledge and vision are

without cause or condition.' 115 What does the Lord (Buddha) say

about this?"

"There is, prince, a cause and condition for lack of knowledge

and vision; lack of knowledge and vision is with cause and condition. [127] There is a cause and condition for knowledge and

vision; knowledge and vision are with cause and condition."

(i. The cause for lack of knowledge and vision)

"But, venerable sir, what is the cause and condition for lack of

knowledge and vision? How is it that lack of knowledge and

vision is with cause and condition?"

"On an occasion, prince, when one dwells with a mind

obsessed by sensual lust, overwhelmed by sensual lust, and one

neither knows nor sees as it really is the escape from arisen sensual lust: this is a cause and condition for lack of knowledge and

vision; it is in this way that lack of knowledge and vision is with

cause and condition.

"Again, prince, on an occasion when one dwells with a mind

obsessed by ill will. . . obsessed by sloth and torpor. . . obsessed

by restlessness and remorse. . . obsessed by doubt, overwhelmed

by doubt, and one neither knows nor sees as it really is the escape

from arisen doubt: this too is a cause and condition for lack of

knowledge and vision; it is in this way too that lack of knowledge

and vision is with cause and condition."

"What is this Dhamma exposition called, venerable sir?"

"These are called the hindrances, prince."

"Surely they are hindrances. Lord (Buddha)! Surely they are hindrances, Fortunate One! One overcome by even a single hindrance would not know and see things as they really are, not to

speak of one overcome by the five hindrances.

(ii. The cause of knowledge and vision)

"But, venerable sir, what is the cause and condition for knowledge and vision? How is it that knowledge and vision are with

cause and condition?"

"Here, prince, a bhikkhu develops the enlightenment factor of

mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the

enlightenment factor of mindfulness he knows and sees things as

they really are. This is a cause for knowledge and vision; it is in

this way that knowledge and vision are with cause and condition....

"Again, prince, a bhikkhu develops the enlightenment factor

of equanimity, which is based upon seclusion, dispassion, and

cessation, maturing in release. With a mind that has developed

the enlightenment factor of equanimity he knows and sees things

as they really are. This too is a cause for knowledge and vision.

it is in this way that knowledge and vision are with cause and

condition.”

"What is this Dhamma exposition called, venerable sir?"

"These are called the factors of enlightenment, prince."

"Surely they are factors of enlightenment. Lord (Buddha)! Surely

they are factors of enlightenment. Fortunate One! One who possesses even a single factor of enlightenment would know and see

things as they really are, not to speak of one who possesses the

seven factors of enlightenment. The bodily fatigue and the mental fatigue that I experienced from climbing Mount Vulture Peak

have subsided. I have made the breakthrough to the Dhamma." 116

238. The Skeleton (Atthikamahapphala)
(i. Of great fruit)

At Savatthi. "Bhikkhus, when the perception of a skeleton is

developed and cultivated, it is of great fruit and benefit. 117

"And how, bhikkhus, is the perception of a skeleton developed

and cultivated so that it is of great fruit and benefit? Here,

bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity accompanied by the

perception of a skeleton, based upon seclusion, dispassion, and

cessation, maturing in release. It is in this way that the perception

of a skeleton is developed and cultivated so that it is of great fruit

and benefit."

(ii. One of two fruits)

"Bhikkhus, when the perception of a skeleton is developed and

cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, 118 the

state of nonreturning.

"And how, bhikkhus, is the perception of a skeleton developed

and cultivated so that one of two fruits is to be expected: either

final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the

perception of a skeleton ... he develops the enlightenment factor

of equanimity accompanied by the perception of a skeleton

based upon seclusion, dispassion, and cessation, maturing in

release. It is in this way that the perception of a skeleton is developed and cultivated so that one of two fruits is to be expected either final knowledge in this very life or, if there is a residue of

clinging, the state of nonreturning."

(iii. Great good)

"Bhikkhus, when the perception of a skeleton is developed and

cultivated, it leads to great good.

"And how, bhikkhus, is the perception of a skeleton developed

and cultivated so that it leads to great good? Here, bhikkhus, a

bhikkhu develops the enlightenment factor of mindfulness

accompanied by the perception of a skeleton ... he develops the

enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a

skeleton is developed and cultivated so that it leads to great

good."

(iv. Security from bondage)

"Bhikkhus, when the perception of a skeleton is developed and

cultivated, it leads to great security from bondage.

"And how, bhikkhus, is the perception of a skeleton developed

and cultivated so that it leads to great security from bondage?.. ."

(All as above.)

(v. Sense of urgency)

"Bhikkhus, when the perception of a skeleton is developed and

cultivated, it leads to a great sense of urgency.

"And how, bhikkhus, is the perception of a skeleton developed

and cultivated so that it leads to a great sense of urgency? ..." (All

as above.)

(vi. Dwelling in comfort)

"Bhikkhus, when the perception of a skeleton is developed and

cultivated, it leads to dwelling in great comfort.

"And how, bhikkhus, is the perception of a skeleton developed

and cultivated so that it leads to dwelling in great comfort?..."

(All as above.)

( Each of the following suttas, §§239-76, is to be elaborated in accordance

with the sixfold method of §238.)

239. The Worm-Infested (Pulavaka)
"Bhikkhus, when the perception of a worm-infested corpse is

developed ..."

240. The Livid (Vinilaka)
"Bhikkhus, when the perception of a livid corpse is developed ..."

241. The Fissured (Vicchidaka)
"Bhikkhus, when the perception of a fissured corpse is developed ..."

242. The Bloated (Uddhumataka)
"Bhikkhus, when the perception of a bloated corpse is developed ..."

243. Lovingkindness (Metta sans. Maitri)
"Bhikkhus, when lovingkindness is developed ..."

244. Compassion (Karuna)
"Bhikkhus, when compassion is developed ..."

245. Altruistic Joy (Mudita)
"Bhikkhus, when altruistic joy is developed ..."

246. Equanimity (Upekkha sans. Upeksha)
"Bhikkhus, when equanimity is developed ..."

247. Breathing Meditation (Anapana)
"Bhikkhus, when mindfulness of breathing is developed ..."

248. Foulness (Asubha)
"Bhikkhus, when the perception of foulness ..."

249. Death (Marana)
"Bhikkhus, when the perception of death ..."

250. Repulsiveness of Food (Aharepatikula)
"Bhikkhus, when the perception of the repulsiveness of food ..."

251. Nondelight (Anabhirati)
"Bhikkhus, when the perception of nondelight in the entire

world ..."

252. Impermanence (Anicca sans. Anitya)
"Bhikkhus, when the perception of impermanence ..."

253. Suffering (Dukkha)
"Bhikkhus, when the perception of suffering in the impermanent..."

254. Nonself (Anatta sans. Anatm)
"Bhikkhus, when the perception of nonself in what is suffering

255. Abandonment (Pahana)
"Bhikkhus, when the perception of abandonment . ..

256. Dispassion (Viraga)
"Bhikkhus, when the perception of dispassion . ..

257. Cessation (Nirodha)
(i. Of great fruit)

“Bhikkhus, when the perception of cessation is developed and

cultivated, it is of great fruit and benefit.

“And how, bhikkhus, is the perception of cessation developed

and cultivated so that it is of great fruit and benefit? Here,

bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation ... he develops the enlightenment factor of equanimity accompanied by the

perception of cessation, based upon seclusion, dispassion, and

cessation, maturing in release. It is in this way that the perception

of cessation is developed and cultivated so that it is of great fruit

and benefit."

(ii. One of two fruits)

"Bhikkhus, when the perception of cessation is developed and

cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.

"And how, bhikkhus, is the perception of cessation developed. . .?"

(iii-vi. Great good, etc.)

"Bhikkhus, when the perception of cessation is developed and

cultivated, it leads to great good ... to great security from

bondage ... to a great sense of urgency ... to dwelling in great

comfort.

"And how does it do so? Here, bhikkhus, a bhikkhu develops

the enlightenment factor of mindfulness accompanied by the

perception of cessation ... he develops the enlightenment factor

of equanimity accompanied by the perception of cessation, based

upon seclusion, dispassion, and cessation, maturing in release. It

is in this way that the perception of cessation is developed and

cultivated so that it leads to great good ... to great security from

bondage ... to a great sense of urgency ... to dwelling in great

comfort."

258-269. The River Ganges — Eastward, Etc.
"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the seven factors of enlightenment slants, slopes, and inclines

towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the seven factors of enlightenment so that he slants, slopes, and

inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops

the enlightenment factor of mindfulness ... he develops the

enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this

way, bhikkhus, that a bhikkhu develops and cultivates the seven

factors of enlightenment so that he slants, slopes, and inclines

towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous ones )

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve:

Thus the subchapter is recited.

270-279. The Tathagata, Etc.
"Bhikkhus, whatever beings there are — whether those without

feet or those with two feet or those with four feet or those with

many feet — ..."

(To be elaborated by way of the factors of enlightenment parallel to

previous ones)

Tathagata, footprint, roof peak.

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

280-291. Strenuous, Etc. (Balakaraniya)
"Bhikkhus, just as whatever strenuous deeds are done ..."

(To be elaborated parallel to previous ones) 136

Strenuous, seeds, and nagas,

The tree, the pot, the spike,

The sky, and two on clouds.

The ship, guest house, and river.

292-301. Searches, Etc. (Esanadi)
"Bhikkhus, there are these three searches. What three? The

search for sensual pleasures, the search for existence, the search

for a holy life...."

(To be elaborated parallel to previous ones)

Searches, discriminations, taints,

Kinds of existence, threefold suffering,

Barrenness, stains, and troubles,

Feelings, craving, and thirst.

302-310. Floods, Etc. (Ogha)
"Bhikkhus, there are these four floods. What four? The flood of

sensuality, the flood of existence, the flood of views, the flood of

ignorance...."

(To be elaborated parallel to previous ones)

311. Higher Fetters (Uddhambhagiya)
"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance.

These are the five higher fetters. The seven factors of enlightenment

are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment

factor of equanimity, which is based upon seclusion, dispassion

and cessation, maturing in release. These seven factors of enlightenment are to be developed for direct knowledge of these five

higher fetters, for the full understanding of them, for their utter

destruction, for their abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

14. Ganga Repetition Series
(Removal of Lust Version)

312-323. The River Ganges — Eastward
"Bhikkhus, just as the river Ganges slants ... towards the east, so

too a bhikkhu ... inclines towards Nibbana.

"And how does he do so? Here, bhikkhus, a bhikkhu develops

the enlightenment factor of mindfulness ... he develops the

enlightenment factor of equanimity, which has as its final goal

the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu ... inclines towards Nibbana."

(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve:

Thus the subchapter is recited.

15. Diligence Section (Punaappamadavaggo)
(Removal of Lust Version)

324-333. The Tathagata, Etc.
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Tathagata, footprint, roof peak,

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

16. Strenuous Deeds (Punabalakaraniya)
(Removal of Lust Version)

334-345. Strenuous, Etc. (Punabaladi)
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Strenuous, seeds, and nagas.

The tree, the pot, the spike.

The sky, and two on clouds,

The ship, guest house, and river.

17. Searches (Punaesanavaggo)
(Removal of Lust Version)

346-356. Searches, Etc. (Punaesana)
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Searches, discriminations, taints.

Kinds of existence, threefold suffering.

Barrenness, stains, and troubles,

Feelings, craving, and thirst.

18. Floods Section (Punaoghavaggo)
(Removal of Lust Version)

357-365. Floods, Etc. (Punaoghadi)
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

366. Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The seven factors of enlightenment are

to be developed for direct knowledge of these five higher fetters,

for the full understanding of them, for their utter destruction, for

their abandoning.

“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment

factor of equanimity, which has as its final goal the removal of

lust, the removal of hatred, the removal of delusion. . . which has

the Deathless as its ground, the Deathless as its destination, the

Deathless as its final goal ... which slants, slopes, and inclines

towards Nibbana. These seven factors of enlightenment,

bhikkhus, are to be developed for direct knowledge of these five

higher fetters, for the full understanding of them, for their utter

destruction, for their abandoning." 121

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

367. Ambapali
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Vesali in Ambapali's Grove. There the Lord (Buddha)

addressed the bhikkhus thus: "Bhikkhus !" 122

"Venerable sir!" the bhikkhus replied. The Lord (Buddha) said

this:

"Bhikkhus, this is the one-way path for the purification of

beings, for the overcoming of sorrow and lamentation, for the

passing away of pain and displeasure, for the achievement of the

method, for the realization of Nibbana, that is, the four establishments of mindfulness. 123 What four?

"Here, bhikkhus, a bhikkhu dwells contemplating the body in

the body, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world. 124

ft dwells contemplating feelings in feelings, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world. He dwells contemplating

mind in mind, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

He dwells contemplating phenomena in phenomena, ardent,

clearly comprehending, mindful, having removed covetousness

a nd displeasure in regard to the world.

"This, bhikkhus, is the one-way path for the purification of

beings, for the overcoming of sorrow and lamentation, for the

passing away of pain and displeasure, for the achievement of the

method, for the realization of Nibbana, that is, the four establishments of mindfulness."

This is what the Lord (Buddha) said. Elated, those bhikkhus

delighted in the Lord (Buddha)'s statement.

368. Meditation (Sati sans. Smriti)
On one occasion the Lord (Buddha) was dwelling at Vesali in

Ambapali's Grove. There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus!"

"Venerable sir!" the bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending: this is our instruction to you. 125

"And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a

bhikkhu dwells contemplating the body in the body, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. He dwells contemplating

feelings in feelings. . . mind in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world. It is in this

way, bhikkhus, that a bhikkhu is mindful.

"And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, a bhikkhu is one who acts with clear

comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the

limbs; when wearing his robes and carrying his outer robe and

bowl; when eating, drinking, chewing his food, and tasting;

when defecating and urinating; when walking, standing, sitting,

falling asleep, waking up, speaking, and keeping silent. It is in

such a way that a bhikkhu exercises clear comprehension.

"Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you."

369. A Bhikkhu
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. Then a certain bhikkhu

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), [143] I might dwell alone, withdrawn, diligent, ardent, and resolute."

"It is in just such a way that some foolish persons here make

requests of me, but when the Dhamma has been spoken to them,

they think only of following me around." 126

"Let the Lord (Buddha) teach me the Dhamma in brief! Let the

Fortunate One teach me the Dhamma in brief! Perhaps I may

understand the meaning of the Lord (Buddha)'s statement; perhaps

I may become an heir of the Lord (Buddha)'s statement."

"Well then, bhikkhu, purify the very starting point of wholesome states. And what is the starting point of wholesome states?

Virtue that is well purified and view that is straight. 127 Then,

bhikkhu, when your virtue is well purified and your view straight,

based upon virtue, established upon virtue, you should develop

the four establishments of mindfulness in a threefold way.

"What four? Here, bhikkhu, dwell contemplating the body in

the body internally, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. Dwell contemplating the body in the body externally,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. Dwell contemplating the body in the body internally and externally, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. 128

"Dwell contemplating feelings in feelings internally . . . externally ... internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in

regard to the world. Dwell contemplating mind in mind internally ... externally ... internally and externally, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world. Dwell contemplating

phenomena in phenomena, internally. . . externally. . . internally

and externally, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

"When, bhikkhu, based upon virtue, established upon virtue,

you develop these four establishments of mindfulness thus in a

threefold way, then, whether night or day comes, you may

expect only growth in wholesome states, not decline."

Then that bhikkhu, having delighted and rejoiced in the Blessed

One's statement, rose from his seat and, after paying homage to the Lord (Buddha), he departed keeping him on his right.

Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal

of the holy life for the sake of which clansmen rightly go forth

from the household life into homelessness. He directly knew:

"Destroyed is birth, the holy life has been lived, what had to be

done has been done, there is no more for this state of being." And

that bhikkhu became one of the arahants.

370. At Sala
On one occasion the Lord (Buddha) was dwelling among the

Kosalans at the brahmin village of Sala. There the Lord (Buddha)

addressed the bhikkhus thus:

"Bhikkhus, those bhikkhus who are newly ordained, not long

gone forth, recently come to this Dhamma and Discipline, should

be exhorted, settled, and established by you in the development

of the four establishments of mindfulness. What four?

"'Come, friends, dwell contemplating the body in the body,

ardent, clearly comprehending, unified, with limpid mind, concentrated, with one-pointed mind, in order to know the body as

it really is. Dwell contemplating feelings in feelings ... in order to

know feelings as they really are. Dwell contemplating mind in

mind ... in order to know mind as it really is. Dwell contemplating phenomena in phenomena ... in order to know phenomena as they really are.'

"Bhikkhus, those bhikkhus who are trainees, who have not

attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage: they too dwell contemplating the

body in the body, ardent, clearly comprehending, unified, with

limpid mind, concentrated, with one-pointed mind, in order to

fully understand the body as it really is. They too dwell contemplating feelings in feelings ... in order to fully understand feelings as they really are. They too dwell contemplating mind in

mind ... in order to fully understand mind as it really is. They too

dwell contemplating phenomena in phenomena ... in order to

fully understand phenomena as they really are.

"Bhikkhus, those bhikkhus who are arahants, whose taints are

destroyed, who have lived the holy life, done what had to be

done, laid down the burden, reached their own goal, utterly

destroyed the fetters of existence, and are completely liberated

through final knowledge: they too dwell contemplating the body

in the body, ardent, clearly comprehending, unified, with limpid

mind, concentrated, with one-pointed mind, detached from the

body. They too dwell contemplating feelings in feelings ...

detached from feelings. They too dwell contemplating mind in

mind ... detached from mind. They too dwell contemplating

phenomena in phenomena. . . detached from phenomena.

"Bhikkhus, those bhikkhus who are newly ordained, not long

gone forth, recently come to this Dhamma and Discipline, should

be exhorted, settled, and established by you in the development

of these four establishments of mindfulness."

371. A Heap of the Unwholesome (Akusalarasi)
At Savatthi. There the Lord (Buddha) said this: "Bhikkhus, if one

were to say of anything 'a heap of the unwholesome' it is about

the five hindrances that one could rightly say this. For this is a

complete heap of the unwholesome, that is, the five hindrances.

What five? The hindrance of sensual desire, the hindrance

of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. If one were to say

of anything 'a heap of the unwholesome' it is about these five

hindrances that one could rightly say this. For this is a complete

heap of the unwholesome, that is, the five hindrances.

"If, bhikkhus, one were to say of anything 'a heap of the wholesome' it is about the four establishments of mindfulness that one

could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness. What four?

Here, bhikkhus, a bhikkhu dwells contemplating the body in the

body, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world. He dwells

contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. 129 If one were to say of anything 'a heap of the wholesome' it is about these four establishments of mindfulness that

one could rightly say this. For this is a complete heap of the

wholesome, that is, the four establishments of mindfulness."

372. The Hawk (Sakunagghi)
"Bhikkhus, once in the past a hawk suddenly swooped down

and seized a quail. 130 Then, while the quail was being carried off

by the hawk, he lamented: 'We were so unlucky, of so little merit!

We strayed out of our own resort into the domain of others. If we

had stayed in our own resort today, in our own ancestral

domain, this hawk wouldn't have stood a chance against me in a

fight.' - 'But what is your own resort, quail, what is your own

ancestral domain?' - 'The freshly ploughed field covered with

clods of soil.'

"Then the hawk, confident of her own strength, not boasting of

her own strength, 131 released the quail, saying: 'Go now, quail,

but even there you won't escape me.'

"Then, bhikkhus, the quail went to a freshly ploughed field

covered with clods of soil. Having climbed up on a large clod, he

stood there and addressed the hawk: 'Come get me now, hawk!

Come get me now, hawk!'

"Then the hawk, confident of her own strength, not boasting of

her own strength, folded up both her wings and suddenly

swooped down on the quail. But when the quail knew, 'That

hawk has come close,' he slipped inside that clod, and the hawk

shattered her breast right on the spot. So it is, bhikkhus, when

one strays outside one's own resort into the domain of others.

"Therefore, bhikkhus, do not stray outside your own resort

into the domain of others. Mara will gain access to those who

stray outside their own resort into the domain of others; Mara

will get a hold on them. 132

"And what is not a bhikkhu's own resort but the domain of

others? It is the five cords of sensual pleasure. What five? Forms

cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear

... Odours cognizable by the nose ... Tastes cognizable by the

tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This is what is not a bhikkhu's own resort but the domain of others.

"Move in your own resort, bhikkhus, in your own ancestral

domain. Mara will not gain access to those who move in their

own resort, in their own ancestral domain; Mara will not get a

hold on them.

"And what is a bhikkhu's resort, his own ancestral domain? It

is the four establishments of mindfulness. What four? Here,

bhikkhus, a bhikkhu dwells contemplating the body in the body,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in

phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

This is a bhikkhu's resort, his own ancestral domain."

373. The Monkey (Makkata sans. Markat)
"Bhikkhus, in the Himalayas, the king of mountains, there are

rugged and uneven zones where neither monkeys nor human

beings can go; there are rugged and uneven zones where monkeys can go but not human beings; there are even and delightful

regions where both monkeys and human beings can go. There,

along the monkey trails, hunters set out traps of pitch for catching monkeys.

"Those monkeys who are not foolish and frivolous, when they

see the pitch, avoid it from afar. But a monkey who is foolish and

frivolous approaches the pitch and seizes it with his hand; he

gets caught there. Thinking, 'I will free my hand' he seizes it

with his other hand; he gets caught there. Thinking, 'I will free

both hands' he seizes it with his foot; he gets caught there.

Thinking, I will free both hands and my foot' he seizes it with

his other foot; he gets caught there.' Thinking, 'I will free both

hands and feet' he applies his muzzle to it; he gets caught there.

"Thus, bhikkhus, that monkey, trapped at five points, lies there

screeching. He has met with calamity and disaster and the hunter

can do with him as he wishes. The hunter spears him, fastens him to that same block of wood, 133 and goes off where he

wants. So it is, bhikkhus, when one strays outside one's own

resort into the domain of others.

"Therefore, bhikkhus, do not stray outside your own resort

into the domain of others. Mara will gain access to those who

stray outside their own resort into the domain of others; Mara

will get a hold on them.

"And what is not a bhikkhu's own resort but the domain of

others? It is the five cords of sensual pleasure .... (as above). . . This

is what is not a bhikkhu's own resort but the domain of others.

"Move in your own resort, bhikkhus, in your own ancestral

domain. Mara will not gain access to those who move in their

own resort, in their own ancestral domain; Mara will not get a

hold on them.

"And what is a bhikkhu's resort, his own ancestral domain? It

is the four establishments of mindfulness. What four? Here,

bhikkhus, a bhikkhu dwells contemplating the body in the body,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings. . . mind in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

This is a bhikkhu's resort, his own ancestral domain."

374. The Cook (Sood)
(i. The incompetent cook)

"Bhikkhus, suppose a foolish, incompetent, unskilful cook were

to present a king or a royal minister with various kinds of curries:

sour, bitter, pungent, sweet, sharp, mild, salty, bland.

"That foolish, incompetent, unskilful cook does not pickup the

sign of his own master's preference: 134 'Today this curry pleased

my master, or he reached for this one, or he took a lot of this one,

or he spoke in praise of this one; or the sour curry pleased my

master today, or he reached for the sour one, or he took a lot of

the sour one, or he spoke in praise of the sour one; or the bitter

curry ... or the pungent curry ... or the sweet curry ... or the

sharp curry ... or the mild curry ... or the salty curry ... or the

bland curry pleased my master ... or he spoke in praise of the

bland one.'

"That foolish, incompetent, unskilful cook does not gain [gifts

of] clothing, wages, and bonuses. For what reason? Because that

foolish, incompetent, unskilful cook does not pick up the sign of

his own master's preference.

"So too, bhikkhus, here some foolish, incompetent, unskilful

bhikkhu dwells contemplating the body in the body, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. While he dwells contemplating the body in the body, his mind does not become concentrated, his corruptions are not abandoned, he does not pick up

that sign. 135 He dwells contemplating feelings in feelings. . . mind

in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating phenomena in phenomena, his mind does not become concentrated,

his corruptions are not abandoned, he does not pick up that sign.

"That foolish, incompetent, unskilful bhikkhu does not gain

pleasant dwellings in this very life, nor does he gain mindfulness and clear comprehension. For what reason? Because,

bhikkhus, that foolish, incompetent, unskilful bhikkhu does not

pick up the sign of his own mind.

(ii. The competent cook)

"Suppose, bhikkhus, a wise, competent, skilful cook were to

present a king or a royal minister with various kinds of curries:

sour, bitter, pungent, sweet, sharp, mild, salty, bland. 136

"That wise, competent, skilful cook picks up the sign of his

own master's preference: 'Today this curry pleased my master ...

or he spoke in praise of the bland one.'

"That wise, competent, skilful cook gains [gifts of] clothing,

wages, and bonuses. For what reason? Because that wise, competent, skilful cook picks up the sign of his own master's preference.

"So too, bhikkhus, here some wise, competent, skilful bhikkhu

dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating

the body in the body, his mind becomes concentrated, his corruptions [152] are abandoned, he picks up that sign. He dwells

contemplating feelings in feelings ... mind in mind ... phenomena

in phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

While he dwells contemplating phenomena in phenomena, his

mind becomes concentrated, his corruptions are abandoned, he

picks up that sign.

"That wise, competent, skilful bhikkhu gains pleasant

dwellings in this very life, and he gains mindfulness and cle ar

comprehension. For what reason? Because, bhikkhus, that wise

competent, skilful bhikkhu picks up the sign of his own mind " '

375. Illness (Gilana)
Thus have I heard. 137 On one occasion the Lord (Buddha) was

dwelling at Vesali in Beluvagamaka. There the Lord (Buddha)

addressed the bhikkhus thus:

"Come, bhikkhus, enter upon the rains wherever you have

friends, acquaintances, and intimates in the vicinity of Vesali. I

myself will enter upon the rains right here in Beluvagamaka."

"Yes, venerable sir," those bhikkhus replied, and they entered

upon the rains wherever they had friends, acquaintances, and

intimates in the vicinity of Vesali, while the Lord (Buddha) entered

upon the rains right there in Beluvagamaka.

Then, when the Lord (Buddha) had entered upon the rains, a

severe illness arose in him and terrible pains bordering on death

assailed him. But the Lord (Buddha) endured them, mindful and

clearly comprehending, without becoming distressed. Then the

thought occurred to the Lord (Buddha): "It is not proper for me to

attain final Nibbana without having addressed my attendants

and taken leave of the Bhikkhu Sangha. Let me then suppress

this illness by means of energy and live on, having resolved upon

the life formation." 138 [153] Then the Lord (Buddha) suppressed

that illness by means of energy and lived on, having resolved

upon the life formation.

The Lord (Buddha) then recovered from that illness. Soon after he

had recovered, he came out from his dwelling and sat down in

the seat that had been prepared in the shade behind the dwelling.

The Venerable Ananda then approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him: "It's

splendid, venerable sir, that the Lord (Buddha) is bearing up, splendid that he has recovered! 139 But, venerable sir, when the Blessed

One was ill my body seemed as if it were drugged, I had become

disoriented, the teachings were not clear to me. Nevertheless, I

had this much consolation: that the Lord (Buddha) would not attain

final Nibbana without having made some pronouncement concerning the Bhikkhu Sangha."

"What does the Bhikkhu Sangha now expect from me,

Ananda? I have taught the Dhamma, Ananda, without making a

distinction between inside and outside. 140 The Tathagata has no

closed fist of a teacher in regard to the teachings. If, Ananda, anyone thinks, 'I will take charge of the Bhikkhu Sangha' or The

Bhikkhu Sangha is under my direction/ it is he who should make

some pronouncement concerning the Bhikkhu Sangha. But,

Ananda, it does not occur to the Tathagata, 'I will take charge of

the Bhikkhu Sangha,' or "The Bhikkhu Sangha is under my direction' so why should the Tathagata make some pronouncement

concerning the Bhikkhu Sangha? Now I am old, Ananda, aged,

burdened with years, advanced in life, come to the last stage. My

age is now turning eighty. Just as an old cart keeps going by a

combination of straps, 141 so it seems the body of the Tathagata

keeps going by a combination of straps.

"Whenever, Ananda, by nonattention to all signs and by the

cessation of certain feelings, the Tathagata enters and dwells in

the signless concentration of mind, on that occasion, Ananda, the

body of the Tathagata is more comfortable. 142 Therefore, Ananda,

dwell with yourselves as your own island, with yourselves as

your own refuge, with no other refuge; dwell with the Dhamma

as your island, with the Dhamma as your refuge, with no other

refuge. And how, Ananda, does a bhikkhu dwell with himself as

his own island, with himself as his own refuge, with no other

refuge; with the Dhamma as his island, with the Dhamma as his

refuge, with no other refuge? Here, Ananda, a bhikkhu dwells

contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in

feelings ... mind in mind ... phenomena in phenomena, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world.

"Those bhikkhus, Ananda, either now or after I am gone, who

dwell with themselves as their own island, with themselves as

their own refuge, with no other refuge; with the Dhamma as their

island, with the Dhamma as their refuge, with no other refuge - it is these bhikkhus, Ananda, who will be for me topmost of those

keen on the training." 143

376. The Bhikkhunis' Quarter
Then in the morning the Venerable Ananda dressed and, taking

bowl and robe, he approached the bhikkhunis' quarters and sat

down in the appointed seat. Then a number of bhikkhunis

approached the Venerable Ananda, paid homage to him, sat

down to one side, and said to him:

"Here, Venerable Ananda, a number of bhikkhunis, dwelling

with their minds well established in the four establishments of

mindfulness, perceive successively loftier stages of distinction."

"So it is, sisters, so it is! It may be expected of anyone, sisters

-whether bhikkhu or bhikkhuni — who dwells with a mind well

established in the four establishments of mindfulness, that such

a one will perceive successively loftier stages of distinction."

Then the Venerable Ananda instructed, exhorted, inspired, and

gladdened those bhikkhunis with a Dhamma talk, after which he

rose from his seat and left. Then the Venerable Ananda walked

for alms in Savatthi. When he had returned from the alms round,

after his meal he approached the Lord (Buddha), paid homage to

him, sat down to one side, and reported all that had happened.

[The Lord (Buddha) said:]

"So it is, Ananda, so it is! It may be expected of anyone,

Ananda — whether bhikkhu or bhikkhuni — who dwells with a

mind well established in the four establishments of mindfulness,

that such a one will perceive successively loftier stages of distinction.

"What four? Here, Ananda, a bhikkhu dwells contemplating

the body in the body, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. [156] While he is contemplating the body in the body,

there arises in him, based on the body, either a fever in the body

or sluggishness of mind, or the mind is distracted outwardly.

That bhikkhu should then direct his mind towards some inspiring sign. 145 When he directs his mind towards some inspiring

sign, gladness is born. When he is gladdened, rapture is born.

When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happiness. The mind of

one who is happy becomes concentrated. He reflects thus: 'The

purpose for the sake of which I directed my mind has been

achieved. Let me now withdraw it.' 146 So he withdraws the mind

and does not think or examine. He understands: 'Without

thought and examination, internally mindful, I am happy.' 147

“Again, a bhikkhu dwells contemplating feelings in feelings ...

mind in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he is contemplating phenomena in phenomena, there arises in him, based on phenomena, either a fever in the body or sluggishness of mind, or the

mind is distracted outwardly. That bhikkhu should then direct

his mind towards some inspiring sign. When he directs his mind

towards some inspiring sign ... He understands: 'Without

thought and examination, internally mindful, I am happy.'

“It is in such a way, Ananda, that there is development by

direction. 148

“And how, Ananda, is there development without direction?

Not directing his mind outwardly, a bhikkhu understands: 'My

mind is not directed outwardly.' Then he understands: 'It is

unconstricted after and before, liberated, undirected.' 149 Then he

further understands: 'I dwell contemplating the body in the

body, ardent, clearly comprehending, mindful; I am happy.'

“Not directing his mind outwardly, a bhikkhu understands:

'My mind is not directed outwardly.' Then he understands: 'It is

unconstricted after and before, liberated, undirected.' Then he

further understands: 'I dwell contemplating feelings in feelings,

ardent, clearly comprehending, mindful; I am happy.'

"Not directing his mind outwardly, a bhikkhu understands:

'My mind is not directed outwardly.' Then he understands: 'It is

unconstricted after and before, liberated, undirected.' Then he

further understands: 'I dwell contemplating mind in mind,

ardent, clearly comprehending, mindful; I am happy.'

"Not directing his mind outwardly, a bhikkhu understands:

'My mind is not directed outwardly.' Then he understands: 'It is

unconstricted after and before, liberated, undirected.' Then he

further understands: 'I dwell contemplating phenomena in phenomena, ardent, clearly comprehending, mindful; I am happy.'

"It is in this way, Ananda, that there is development without

direction.

“Thus, Ananda, I have taught development by direction, I have

taught development without direction. Whatever should be

done, Ananda, by a compassionate teacher out of compassion for

his disciples, desiring their welfare, that I have done for you

These are the feet of trees, Ananda, these are empty huts

Meditate, Ananda, do not be negligent, lest you regret it later

This is our instruction to you."

This is what the Lord (Buddha) said. Elated, the Venerable

Ananda delighted in the Lord (Buddha)'s statement.

377. A Great Man (Mahapurisa)
At Savatthi. Then the Venerable Sariputta approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'a great man, a great man.' 150 In what

way, venerable sir, is one a great man?"

"With a liberated mind, I say, Sariputta, one is a great man.

Without a liberated mind, I say, one is not a great man.

"And how, Sariputta, does one have a liberated mind? Here,

Sariputta, a bhikkhu dwells contemplating the body in the body,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. As he dwells

contemplating the body in the body, the mind becomes dispassionate, and by nonclinging it is liberated from the taints.

"He dwells contemplating feelings in feelings ... mind in mind

... phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. As he dwells contemplating phenomena in

phenomena, the mind becomes dispassionate, and by nonclinging it is liberated from the taints.

"It is in such a way, Sariputta, that one has a liberated mind.

With a liberated mind, I say, Sariputta, one is a great man.

Without a liberated mind, I say, one is not a great man."

378. Nalanda
On one occasion the Lord (Buddha) was dwelling at Nalanda in

Pavarika's Mango Grove. 151 Then the Venerable Sariputta

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him:

"Venerable sir, I have such confidence in the Lord (Buddha) that

I believe there has not been nor ever will be nor exists at present

another ascetic or brahmin more knowledgeable than the Blessed

One with respect to enlightenment."

"Lofty indeed is this bellowing utterance of yours, Sariputta,

you have roared a definitive, categorical lion's roar: 152 'Venerable

sir, I have such confidence in the Lord (Buddha) that I believe there

has not been nor ever will be nor exists at present another ascetic

or brahmin more knowledgeable than the Lord (Buddha) with

respect to enlightenment.' Have you now, Sariputta, encompassed with your mind the minds of all the Arahants, the

Perfectly Enlightened Ones, arisen in the past and known thus:

'Those Lord (Buddha)s were of such virtue, or of such qualities, or

of such wisdom, or of such dwellings, or of such liberation'?" 153

"No, venerable sir."

"Then, Sariputta, have you encompassed with your mind the

minds of all the Arahants, the Perfectly Enlightened Ones, who

will arise in the future and known thus: 'Those Lord (Buddha)s will

be of such virtue, or of such qualities, or of such wisdom, or of

such dwellings, or of such liberation'?"

"No, venerable sir."

"Then, Sariputta, have you encompassed with your mind my

own mind — I being at present the Arahant, the Perfectly

Enlightened One — and known thus: 'The Lord (Buddha) is of such

virtue, or of such qualities, or of such wisdom, or of such

dwellings, or of such liberation'?"

"No, venerable sir."

"Sariputta, when you do not have any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of

the past, the future, and the present, why do you utter this lofty,

bellowing utterance and roar this definitive, categorical lion's

roar: 'Venerable sir, I have such confidence in the Lord (Buddha)

that I believe there has not been nor ever will be nor exists at

present another ascetic or brahmin more knowledgeable than the

Lord (Buddha) with respect to enlightenment'?"

"I do not have, venerable sir, any knowledge encompassing the

minds of the Arahants, the Perfectly Enlightened Ones of the

past, the future, and the present, but still I have understood this

by inference from the Dhamma. 154 Suppose, venerable sir, a king

had a frontier city with strong ramparts, walls, and arches, and

with a single gate. The gatekeeper posted there would be wise

competent, and intelligent; one who keeps out strangers and

admits acquaintances. While he is walking along the path that

encircles the city he would not see a cleft or an opening in the

walls even big enough for a cat to slip through. He might think:

'Whatever large creatures enter or leave this city, all enter and

leave through this one gate/

"So too, venerable sir, I have understood this by inference from

the Dhamma: Whatever Arahants, Perfectly Enlightened Ones

arose in the past, all those Lord (Buddha)s had first abandoned the

five hindrances, corruptions of the mind and weakeners of wisdom; and then, with their minds well established in the four

establishments of mindfulness, they had developed correctly the seven factors of enlightenment; and thereby they had

awakened to the unsurpassed perfect enlightenment. 155 And,

venerable sir, whatever Arahants, Perfectly Enlightened Ones

will arise in the future, all those Lord (Buddha)s will first abandon

the five hindrances, corruptions of the mind and weakeners of

wisdom; and then, with their minds well established in the four

establishments of mindfulness, they will develop correctly the

seven factors of enlightenment; and thereby they will awaken to

the unsurpassed perfect enlightenment. And, venerable sir, the

Lord (Buddha), who is at present the Arahant, the Perfectly

Enlightened One, first abandoned the five hindrances, corruptions of the mind and weakeners of wisdom; and then, with his

mind well established in the four establishments of mindfulness,

he developed correctly the seven factors of enlightenment; and

thereby he has awakened to the unsurpassed perfect enlightenment."

"Good, good, Sariputta! Therefore, Sariputta, you should

repeat this Dhamma exposition frequently to the bhikkhus and

the bhikkhunis, to the male lay followers and the female lay followers. Even though some foolish people may have perplexity or

uncertainty regarding the Tathagata, when they hear this

Dhamma exposition their perplexity or uncertainty regarding the

Tathagata will be abandoned." 156

379. Cunda
On one occasion the Lord (Buddha) was dwelling at Savatthi m

Jeta's Grove, Anathapindika's Park. 157 Now on that occasion the

Venerable Sariputta was dwelling among the Magadhans at

Nalakagama — sick, afflicted, gravely ill — and the novice Cunda

was his attendant. 158 Then, because of that illness, the Venerable

Sariputta attained final Nibbana.

The novice Cunda, taking the Venerable Sariputta's bowl and

robe, went to Savatthi, to Jeta's Grove, Anathapindika's Park.

There he approached the Venerable Ananda, paid homage to

him, sat down to one side, and said to him: "Venerable sir,

the Venerable Sariputta has attained final Nibbana. This is his

bowl and robe."

"Friend Cunda, we should see the Lord (Buddha) about this piece

of news. Come, friend Cunda, let us go to the Lord (Buddha) and

report this matter to him."

"Yes, venerable sir," the novice Cunda replied.

Then the Venerable Ananda and the novice Cunda approached

the Lord (Buddha), paid homage to him, and sat down to one side.

The Venerable Ananda then said to the Lord (Buddha): "This

novice Cunda, venerable sir, says that the Venerable Sariputta has

attained final Nibbana, and this is his bowl and robe. Venerable

sir, since I heard that the Venerable Sariputta has attained final

Nibbana, my body seems as if it has been drugged, I have

become disoriented, the teachings are no longer clear to me." 159

"Why, Ananda, when Sariputta attained final Nibbana, did

he take away your aggregate of virtue, or your aggregate of

concentration, or your aggregate of wisdom, or your aggregate

of liberation, or your aggregate of the knowledge and vision of

liberation?" 160

"No, he did not, venerable sir. But for me the Venerable Sariputta

was an advisor and counsellor, one who instructed, exhorted,

inspired, and gladdened me. 161 He was unwearying in teaching

the Dhamma; he was helpful to his brothers in the holy life. We

recollect the nourishment of Dhamma, the wealth of Dhamma,

the help of Dhamma given by the Venerable Sariputta."

"But have I not already declared, Ananda, that we must be

parted, separated, and severed from all who are dear and agreeable to us? How, Ananda, is it to be obtained here: 'May what is born come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. It is just as if the

largest branch would break off a great tree standing possessed of

heartwood: so too, Ananda, in the great Bhikkhu Sangha standing possessed of heartwood, Sariputta has attained final

Nibbana. How, Ananda, is it to be obtained here: 'May what is

born, come to be, conditioned, and subject to disintegration not

disintegrate!'? That is impossible.

"Therefore, Ananda, dwell with yourselves as your own

island, with yourselves as your own refuge, with no other refuge

dwell with the Dhamma as your island, with the Dhamma as

your refuge, with no other refuge ... (as in previous ) ... Those bhikkhus,

Ananda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge,

with no other refuge; who dwell with the Dhamma as their

island, with the Dhamma as their refuge, with no other refuge

- it is these bhikkhus, Ananda, who will be for me topmost of those

keen on the training."

380. Ukkacela
On one occasion the Lord (Buddha) was dwelling among the

Vajjians at Ukkacela on the bank of the river Ganges, together

with a great Bhikkhu Sangha, not long after Sariputta and

Moggallana had attained final Nibbana. 162 Now on that occasion

the Lord (Buddha) was sitting in the open air in the midst of the

Bhikkhu Sangha.

Then the Lord (Buddha), having surveyed the silent Bhikkhu

Sangha, addressed the bhikkhus thus: [164]

"Bhikkhus, this assembly appears to me empty now that

Sariputta and Moggallana have attained final Nibbana. This

assembly was not empty for me [earlier], 163 and I had no concern

for whatever quarter Sariputta and Moggallana were dwelling in.

"The Arahants, the Perfectly Enlightened Ones, who arose in

the past also had just such a supreme pair of disciples as I had in

Sariputta and Moggallana. The Arahants, the Perfectly

Enlightened Ones, who will arise in the future will also have just

such a supreme pair of disciples as I had in Sariputta and

Moggallana.

"It is wonderful, bhikkhus, on the part of the disciples, it is

amazing on the part of the disciples, that they will act in accordance

with the Teacher's instructions and comply with his admonitions, that they will be dear and agreeable to the four assemblies' that they will be revered and esteemed by them. 164 It is wonderful, bhikkhus, on the part of the Tathagata, it is amazing on the

part of the Tathagata, that when such a pair of disciples has

attained final Nibbana, there is no sorrow or lamentation in the

Tathagata.

“How, bhikkhus, is it to be obtained here: 'May what is born,

come to be, conditioned, and subject to disintegration not disintegrate!'? That is impossible. It is just as if the largest branches

would break off a great tree standing possessed of heartwood: so

too, bhikkhus, in the great Bhikkhu Sangha standing possessed

of heartwood, Sariputta and Moggallana have attained final

Nibbana. How, bhikkhus, is it to be obtained here: 'May what is

born, come to be, conditioned, and subject to disintegration not

disintegrate!'? That is impossible.

“Therefore, bhikkhus, dwell with yourselves as your own

island, with yourselves as your own refuge, with no other refuge;

dwell with the Dhamma as your island, with the Dhamma as

your refuge, with no other refuge ... (as in §9) ... Those

bhikkhus, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge,

with no other refuge; with the Dhamma as their island, with the

Dhamma as their refuge, with no other refuge — it is these bhikkhus

who will be for me topmost of those keen on the training."

381. Bahiya
At Savatthi. Then the Venerable Bahiya approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, it would be good if the Lord (Buddha) would

teach me the Dhamma in brief, so that, having heard the

Dhamma from the Lord (Buddha), I might dwell alone, withdrawn,

diligent, ardent, and resolute."

"Well then, Bahiya, purify the very starting point of wholesome states. 165 And what is the starting point of wholesome

states? Virtue that is well purified and view that is straight. Then,

Bahiya, when your virtue is well purified and your view is

straight, based upon virtue, established upon virtue, you should

develop the four establishments of mindfulness.

"What four? Here, Bahiya, dwell contemplating the body in the

body, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world. Dwell contemplating feelings in feelings ... mind in mind ... phenomena in

phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

"When, Bahiya, based upon virtue, established upon virtue

you develop these four establishments of mindfulness in such a

way, then whether night or day comes, you may expect only

growth in wholesome states, not decline."

Then the Venerable Bahiya, having delighted and rejoiced in

the Lord (Buddha)'s words, rose from his seat, and, after paying

homage to the Lord (Buddha), keeping him on his right, he departed. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bahiya, by realizing it for himself with direct

knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly

go forth from the household life into homelessness. He directly

knew: "Destroyed is birth, the holy life has been lived, what had

to be done has been done, there is no more for this state of

being." And the Venerable Bahiya became one of the arahants.

382. Uttiya
At Savatthi. Then the Venerable Uttiya approached the Blessed

One ... (all as in preceding sutta down to:) ...

"When, Uttiya, based upon virtue, established upon virtue,

you develop these four establishments of mindfulness in such a

way, you will go beyond the realm of Death."

Then the Venerable Uttiya, having delighted and rejoiced in

the Lord (Buddha)'s words, rose from his seat ... (as in preceding

sutta) ... And the Venerable Uttiya became one of the arahants.

383. Noble (Ariya sans. Arya)
"Bhikkhus, these four establishments of mindfulness, when

developed and cultivated, are noble and emancipating; they lead

the one who acts upon them out to the complete destruction of

suffering. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure i n

regard to the world. He dwells contemplating feelings in feelings

... mind in mind ... phenomena in phenomena, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world.

"These four establishments of mindfulness, bhikkhus, when

developed and cultivated, are noble and emancipating; they lead

the one who acts upon them out to the complete destruction of

suffering."

384. Brahma (Archangel)
On one occasion the Lord (Buddha) was dwelling at Uruvela on the

bank of the river Neranjara at the foot of the Goatherd's Banyan

Tree just after he had become fully enlightened. Then, while the

Lord (Buddha) was alone in seclusion, a reflection arose in his mind

thus: "This is the one-way path for the purification of beings, for

the overcoming of sorrow and lamentation, for the passing away

of pain and displeasure, for the achievement of the method, for

the realization of Nibbana, that is, the four establishments of

mindfulness. What four? Here a bhikkhu dwells contemplating

the body in the body, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. He dwells contemplating feelings in feelings ... mind in

mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in

regard to the world. This is the one-way path for the purification

of beings. . . that is, the four establishments of mindfulness."

Then Brahma Sahampati, having known with his own mind

the reflection in the Lord (Buddha)'s mind, just as quickly as a

strong man might extend his drawn-in arm or draw in his

extended arm, disappeared from the brahma world and reappeared before the Lord (Buddha). 166 He arranged his upper robe

over one shoulder, raised his joined hands in reverential salutation towards the Lord (Buddha), and said to him: "So it is, Blessed

One! So it is, Fortunate One! Venerable sir, this is the one-way

path for the purification of beings ... (all as above) [168] ... that is,

the four establishments of mindfulness."

This is what Brahma Sahampati said. Having said this, he further said this:

"The seer of the destruction of birth.

Compassionate, knows the one-way path

By which in the past they crossed the flood,

By which they will cross and cross over now."

385. Sedaka
On one occasion the Lord (Buddha) was dwelling among the

Sumbhas, where there was a town of the Sumbhas named

Sedaka. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, once in the past an acrobat set up his bamboo pole

and addressed his apprentice Medakathalika thus: 167 'Come,

dear Medakathalika, climb the bamboo pole and stand on my

shoulders.' Having replied, 'Yes, teacher,' the apprentice

Medakathalika climbed up the bamboo pole and stood on the

teacher's shoulders. The acrobat then said to the apprentice

Medakathalika: 'You protect me, dear Medakathalika, and I'll

protect you. Thus [169] guarded by one another, protected by one

another, we'll display our skills, collect our fee, and get down

safely from the bamboo pole.' When this was said, the apprentice

Medakathalika replied: 'That's not the way to do it, teacher. You

protect yourself, teacher, and I'll protect myself. Thus, each selfguarded and self-protected, we'll display our skills, collect our

fee, and get down safely from the bamboo pole.' 168

"That's the method there," the Lord (Buddha) said. "It's just as

the apprentice Medakathalika said to the teacher. I will protect

myself,' bhikkhus: thus should the establishments of mindfulness be practised. 'I will protect others,' bhikkhus: thus should

the establishments of mindfulness be practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself.

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation [of the

four establishments of mindfulness]. It is in such a way that by

protecting oneself one protects others. 169

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, lovingkindness, and sympathy. It is in such a way that by protecting others one protects oneself. 170

'"I will protect myself,' bhikkhus: thus should the establish

merits of mindfulness be practised. 'I will protect others,'

bhikkhus: thus should the establishments of mindfulness be

practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself."

386. The Most Beautiful Girl of the Land
Thus have I heard. On one occasion the Lord (Buddha) was living

among the Sumbhas, where there was a town of the Sumbhas

named Sedaka. There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus!"

"Venerable sir!" the bhikkhus replied. The Lord (Buddha) said

this: 171

"Bhikkhus, suppose that on hearing, 'The most beautiful girl of

the land! The most beautiful girl of the land!' a great crowd of

people would assemble. Now that most beautiful girl of the land

would dance exquisitely and sing exquisitely. On hearing, 'The

most beautiful girl of the land is dancing! The most beautiful girl

of the land is singing!' an even larger crowd of people would

assemble. 172 Then a man would come along, wishing to live, not

wishing to die, wishing for happiness, averse to suffering.

Someone would say to him: 'Good man, you must carry around

this bowl of oil filled to the brim between the crowd and the most

beautiful girl of the land. A man with a drawn sword will be following right behind you, and wherever you spill even a little of

it, right there he will fell your head.'

"What do you think, bhikkhus, would that man stop attending

to that bowl of oil and out of negligence turn his attention outwards?"

"No, venerable sir."

"I have made up this simile, bhikkhus, in order to convey a

meaning. This here is the meaning: 'The bowl of oil filled to the

brim': this is a designation for mindfulness directed to the body.

Therefore, bhikkhus, you should train yourselves thus: 'We will

develop and cultivate mindfulness directed to the body, make it

our vehicle, make it our basis, stabilize it, exercise ourselves in it,

and fully perfect it.' Thus, bhikkhus, should you train yourselves."

387. Virtue (Sila sans. Sheel)
Thus have I heard. On one occasion the Venerable Ananda and

the Venerable Bhadda were dwelling at Pataliputta in the Cock's

Park. Then, in the evening, the Venerable Bhadda emerged from

seclusion, approached the Venerable Ananda, and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, he sat down to one side and said to the

Venerable Ananda: 173

"Friend Ananda, as to the wholesome virtues spoken of by the

Lord (Buddha), what is the purpose for which they were spoken of

by him?"

"Good, good, friend Bhadda! Your intelligence is excellent,

your ingenuity is excellent, your inquiry is a good one. For you

have asked me: 'Friend Ananda, as to the wholesome virtues

spoken of by the Lord (Buddha), what is the purpose for which they

were spoken of by him?"'

"Yes, friend."

"Those wholesome virtues spoken of by the Lord (Buddha) were

spoken of by him for the purpose of developing the four establishments of mindfulness. What four? Here, friend, a bhikkhu

dwells contemplating the body in the body. . . feelings in feelings

... mind in mind ... phenomena in phenomena, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world.

"Those virtues spoken of by the Lord (Buddha) were spoken of by

him for the sake of developing these four establishments of

mindfulness.".

388. Lond Enduring (Ciratthiti sans. Cirasthayi)
The same setting. Sitting to one side the Venerable Bhadda said

to the Venerable Ananda:

"Friend Ananda, what is the cause and reason why the true

Dhamma does not endure long after a Tathagata has attained

final Nibbana? And what is the cause and reason why the true

Dhamma endures long after a Tathagata has attained final Nibbana?"

"Good, good, friend Bhadda! Your intelligence is excellent,

your acumen is excellent, your inquiry is a good one. For you

have asked me: 'Friend Ananda, what is the cause and reason

why the true Dhamma does not endure long after a Tathagata

has attained final Nibbana? And what is the cause and reason

why the true Dhamma endures long after a Tathagata has

attained final Nibbana?'"

"Yes, friend."

"It is, friend, because the four establishments of mindfulness

are not developed and cultivated that the true Dhamma does not

endure long after a Tathagata has attained final Nibbana. And it

is because the four establishments of mindfulness are developed

and cultivated that the true Dhamma endures long after a

Tathagata has attained final Nibbana. What four? Here, friend, a

bhikkhu dwells contemplating the body in the body. . . feelings

in feelings ... mind in mind ... phenomena in phenomena,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"It is because these four establishments of mindfulness are not

developed and cultivated that the true Dhamma does not endure

long after a Tathagata has attained final Nibbana. And it is

because these four establishments of mindfulness are developed

and cultivated that the true Dhamma endures long after a

Tathagata has attained final Nibbana."

389. Decline (Parihana sans. Parihani)
(As above dozen to:)

"Friend Ananda, what is the cause and reason for the decline

of the true Dhamma? And what is the cause and reason for the

nondecline of the true Dhamma?"...

"It is, friend, when these four establishments of mindfulness

are not developed and cultivated that the true Dhamma declines.

And it is when these four establishments of mindfulness are

developed and cultivated that the true Dhamma does not decline."

390. Simple Version (Suddha)
At Savatthi. "Bhikkhus, there are these four establishments of

mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. [174] He dwells contemplating feelings in

feelings. . . mind in mind. . . phenomena in phenomena, ardent

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. These are the four establishments of mindfulness."

391. A Certain Brahmin (Annatarabrahmana sans. Anyattar-brahman)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Savatthi, in Jeta's Grove, Anathapindika's Park. Then a certain

brahmin approached the Lord (Buddha) and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, he sat down to one side and said to the Lord (Buddha):

"Master Gotama, what is the cause and reason why the true

Dhamma does not endure long after a Tathagata has attained

final Nibbana? And what is the cause and reason why the true

Dhamma endures long after a Tathagata has attained final

Nibbana?"

"It is, brahmin, because the four establishments of mindfulness

are not developed and cultivated that the true Dhamma does not

endure long after a Tathagata has attained final Nibbana. And it

is because the four establishments of mindfulness are developed

and cultivated that the true Dhamma endures long after a

Tathagata has attained final Nibbana. What four? ...(asin §22) ...

It is because these four establishments of mindfulness are not

developed and cultivated ... are developed and cultivated that

the true Dhamma endures long after a Tathagata has attained

final Nibbana."

When this was said, that brahmin said to the Lord (Buddha):

'Magnificent, Master Gotama!... From today let Master Gotama

remember me as a lay follower who has gone for refuge for life."

392. Partly (Padesa)
On one occasion the Venerable Sariputta and the Venerable

Mahamoggallana and the Venerable Anuruddha were dwelling

at Saketa in the Thombush Grove. Then, in the evening, the

Venerable Sariputta and the Venerable Mahamoggallana

emerged from seclusion, approached the Venerable Anuruddha,

and exchanged greetings with him. When they had concluded

their greetings and cordial talk, they sat down to one side,

and the Venerable Sariputta said to the Venerable Anuruddha:

"Friend Anuruddha, it is said, 'A trainee, a trainee.' In what

way, friend, is one a trainee?"

"It is, friend, because one has partly developed the four establishments of mindfulness that one is a trainee. What four? Here,

friends, a bhikkhu dwells contemplating the body in the body ...

feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world. It is

because one has partly developed these four establishments of

mindfulness that one is a trainee."

393. Completely (Samatta sans. Samast)
The same setting. Sitting to one side, the Venerable Sariputta said

to the Venerable Anuruddha:

"Friend Anuruddha, it is said, 'One beyond training, one

beyond training.' In what way, friend, is one beyond training?"

"It is, friend, because one has completely developed the four

establishments of mindfulness that one is beyond training. What

four?... (as above) ... It is because one has completely developed

these four establishments of mindfulness that one is beyond

training."

394. The World (Loka)
The same setting. Sitting to one side, the Venerable Sariputta said

to the Venerable Anuruddha:

"By having developed and cultivated what things has the

Venerable Anuruddha attained to greatness of direct knowledge?"

"It is, friend, because I have developed and cultivated the four

establishments of mindfulness that I have attained to greatness of

direct knowledge. What four? Here, friend, I dwell contemplating the body in the body ... feelings in feelings ... mind in mind .. phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in

regard to the world. It is, friend, because I have developed and

cultivated these four establishments of mindfulness that I

directly know this thousandfold world." 174

395. Sirivaddha
On one occasion the Venerable Ananda was dwelling at Rajagaha, in the Bamboo Grove, the Squirrel Sanctuary. Now on that

occasion the householder Sirivaddha was sick, afflicted, gravely

ill. Then the householder Sirivaddha addressed a man thus:

"Come, good man, approach the Venerable Ananda, pay homage to him in my name with your head at his feet, and say:

'Venerable sir, the householder Sirivaddha is sick, afflicted,

gravely ill; he pays homage to the Venerable Ananda with his

head at his feet.' Then say: 'It would be good, venerable sir, if the

Venerable Ananda would come to the residence of the householder Sirivaddha out of compassion.'"

"Yes, master," that man replied, and he approached the

Venerable Ananda, paid homage to him, sat down to one side,

and delivered his message. The Venerable Ananda consented by silence.

Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, went to the residence of the householder

Sirivaddha. He then sat down in the appointed seat and said to

the householder Sirivaddha: "I hope you are bearing up, houseolder, I hope you are getting better. I hope your painful feelings

are subsiding and not increasing, and that their subsiding, not

their increase, is to be discerned."

"I am not bearing up, venerable sir, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

"Well then, householder, you should train thus: 'I will dwell

contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. I will dwell contemplating feelings in

feelings ... mind in mind ... phenomena in phenomena, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world.' It is in such a way that

you should train."

"Venerable sir, as to these four establishments of mindfulness

taught by the Lord (Buddha) — these things exist in me, and I live in

conformity with those things. I dwell, venerable sir, contemplating the body in the body. . . feelings in feelings. . . mind in mind

... phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in regard

to the world. And as to these five lower fetters taught by the

Lord (Buddha), I do not see any of these unabandoned in myself."

"It is a gain for you, householder! It is well gained by you,

householder! You have declared, householder, the fruit of nonreturning."

396. Manadinna
The same setting. Now on that occasion the householder

Manadinna was sick, afflicted, gravely ill. Then the householder

Manadinna addressed a man thus:

"Come, good man" ... (as above ) ...

"I am not bearing up, venerable sir, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned. But, venerable sir, when I am being touched by such painful feeling, I dwell

contemplating the body in the body ... feelings in feelings ...

mind in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Lord (Buddha), I do not see any of these unabandoned in myself."

"It is a gain for you, householder! It is well gained by you,

householder! You have declared, householder, the fruit of non-returning."

397. Unheard Before (Ananussuta)
At Savatthi. '"This is the contemplation of the body in the

body' — thus, bhikkhus, in regard to things unheard before,

there arose in me vision, knowledge, wisdom, true knowledge,

a nd light. 175

"'That contemplation of the body in the body is to be developed' ... 'That contemplation of the body in the body has been developed' — thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, wisdom, true knowledge"

and light.

'"This is the contemplation of feelings in feelings' ...

"'This is the contemplation of mind in mind' . ..

"'This is the contemplation of phenomena in phenomena'

thus, bhikkhus, in regard to things unheard before, there arose in

me vision, knowledge, wisdom, true knowledge, and light.

"'That contemplation of phenomena in phenomena is to be

developed' ... 'That contemplation of phenomena in phenomena

has been developed' — thus, bhikkhus, in regard to things

unheard before, there arose in me vision, knowledge, wisdom,

true knowledge, and light."

398. Dispassion (Viraga)
"Bhikkhus, these four establishments of mindfulness, when

developed and cultivated, lead to utter revulsion, to dispassion,

to cessation, to peace, to direct knowledge, to enlightenment, to

Nibbana.

"What four? Here, bhikkhus, a bhikkhu dwells contemplating

the body in the body ... feelings in feelings ... mind in mind ...

phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"These four establishments of mindfulness, bhikkhus, when

developed and cultivated, lead to utter revulsion, to dispassion,

to cessation, to peace, to direct knowledge, to enlightenment, to

Nibbana."

399. Neglected (Viraddha)
"Bhikkhus, those who have neglected these four establishments

of mindfulness have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken

these four establishments of mindfulness have undertaken the

noble path leading to the complete destruction of suffering

"What four?... (as above) ... Those who have neglected ...

Those who have undertaken these four establishments of mindfulness have undertaken the noble path leading to the complete

destruction of suffering."

400. Development (Bhavita)
"Bhikkhus, these four establishments of mindfulness, when

developed and cultivated, lead to going beyond from the near

shore to the far shore. What four? ... (as above) ... These four

establishments of mindfulness, when developed and cultivated,

lead to going beyond from the near shore to the far shore."

401. Mindful (Sati sans. Smriti)
At Savatthi. "Bhikkhus, a bhikkhu should dwell mindful and

clearly comprehending. This is our instruction to you.

"And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a

bhikkhu dwells contemplating the body in the body ... feelings

in feelings ... mind in mind ... phenomena in phenomena,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. It is in this

way, bhikkhus, that a bhikkhu is mindful.

"And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are understood

as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise,

understood as they remain present, understood as they pass

away. Perceptions are understood as they arise, understood as

they remain present, understood as they pass away. It is in this

way, bhikkhus, that a bhikkhu exercises clear comprehension. 176

"Bhikkhus, a bhikkhu should dwell mindful and clearly comprehending. This is our instruction to you."

402. Final Knowledge (Anna sans. Ananya-gyan)
"Bhikkhus, there are these four establishments of mindfulness.

What four? Here, bhikkhus, a bhikkhu dwells contemplating the

body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world.

"When, bhikkhus, these four establishments of mindfulness

have been developed and cultivated, one of two fruits may be

expected: either final knowledge in this very life or, if there is a

residue of clinging, the state of nonretuming."

403. Desire (Chanda)
"Bhikkhus, there are these four establishments of mindfulness.

What four? Here, bhikkhus, a bhikkhu dwells contemplating the

body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the

world. As he dwells thus contemplating the body in the body,

whatever desire he has for the body is abandoned. With the

abandoning of desire, the Deathless is realized.

"He dwells contemplating feelings in feelings .... mind

in mind ... phenomena in phenomena ... having removed covetousness and displeasure in regard to the world. As he dwells

thus contemplating phenomena in phenomena, whatever desire

he has for phenomena is abandoned. With the abandoning of

desire, the Deathless is realized."

404. Full Understanding (Parinnata sans. Paripurna-gyanatva)
"Bhikkhus, there are these four establishments of mindfulness.

What four? Here, bhikkhus, a bhikkhu dwells contemplating the

body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the

world. As he dwells thus contemplating the body in the body,

the body is fully understood. Because the body has been fully

understood, the Deathless is realized.

"He dwells contemplating feelings in feelings . . . mind in mind

... phenomena in phenomena ... having removed covetousness

and displeasure in regard to the world. As he dwells thus contemplating phenomena in phenomena, the phenomena are fully

understood. Because the phenomena have been fully understood, the Deathless is realized."

405. Development (Bhavana)
"Bhikkhus, I will teach you the development of the four establishments of mindfulness. Listen to that. . ..

"What, bhikkhus, is the development of the four establishments of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. He dwells contemplating feelings in feelings

... mind in mind ... phenomena in phenomena, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. This, bhikkhus, is the

development of the four establishments of mindfulness."

406. Analysis (Vibhanga)
"Bhikkhus, I will teach you the establishment of mindfulness, 177

and the development of the establishment of mindfulness, and

the waV leading to the development of the establishment of

mindfulness. Listen to that....

"And what, bhikkhus, is the establishment of mindfulness?

Here, bhikkhus, a bhikkhu dwells contemplating the body in the

body, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world. He dwells

contemplating feelings in feelings. . . mind in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. This is called the establishment of mindfulness.

"And what, bhikkhus, is the development of the establishment

of mindfulness? Here, bhikkhus, a bhikkhu dwells contemplating

the nature of origination in the body; he dwells contemplating

the nature of vanishing in the body; he dwells contemplating the

nature of origination and vanishing in the body — ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world. 178 He dwells contemplating

the nature of origination in feelings ... He dwells contemplating

the nature of origination in mind. . . He dwells contemplating the

nature of origination in phenomena; he dwells contemplating the

nature of vanishing in phenomena; he dwells contemplating the

nature of origination and vanishing in phenomena — ardent.

clearly comprehending, mindful, having removed covetous

and displeasure in regard to the world. This is called the development of the establishment of mindfulness.

"And what, bhikkhus, is the way leading to the development

of the establishment of mindfulness? It is this Noble Eightfold

Path; that is, right view ... right concentration. This is called the

way leading to the development of the establishment of mindfulness."

407. The Deathless (Amata sans. Amrit)
At Savatthi. "Bhikkhus, dwell with your minds well established

in the four establishments of mindfulness. Do not let the

Deathless be lost on you. 179

"In what four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body . . . feelings in feelings . . . mind in mind

... phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. Dwell, bhikkhus, with your minds well

established in these four establishments of mindfulness. Do not

let the Deathless be lost on you."

408. Origination (Samudaya)
"Bhikkhus, I will teach you the origination and the passing away

of the four establishments of mindfulness. 180 Listen to that.

"And what, bhikkhus, is the origination of the body? With the

origination of nutriment there is the origination of the body. With

the cessation of nutriment there is the passing away of the body.

"With the origination of contact there is the origination of sensation. With the cessation of contact there is the passing away of sensation.

"With the origination of name-and-form there is the origination of mind. With the cessation of name-and-form there is the passing away of mind. 181

"With the origination of attention there is the origination of

phenomena. With the cessation of attention there is the passing

away of phenomena." 182

409. The Path (Magga sas. Marg)
At Savatthi. There the Lord (Buddha) addressed the bhikkhus

thus: 183

"Bhikkhus, on one occasion I was dwelling at Uruvela on the

bank of the river Neranjara under the Goatherd's Banyan Tree

just after I became fully enlightened. Then, while I was alone in

seclusion, a reflection arose in my mind thus: 'This is the oneway path for the purification of beings, for the overcoming of

sorrow and lamentation ... (as in §18) ... that is, the four establishments of mindfulness.'

"Then, bhikkhus, Brahma Sahampati, having known with his

own mind the reflection in my mind, just as quickly as a strong

man might extend his drawn-in arm or draw in his extended

arm, disappeared from the brahma world and reappeared before

me. He arranged his upper robe over one shoulder, extended his

joined hands towards me in reverential salutation, and said to

me: 'So it is. Lord (Buddha)! So it is. Fortunate One! Venerable sir,

this is the one-way path for the purification of beings ...

that is, the four establishments of mindfulness.'

"This, bhikkhus, is what Brahma Sahampati said. Having said

this, he further said this:

"'The seer of the destruction of birth.

Compassionate, knows the one-way path

By which in the past they crossed the flood.

By which they will cross and cross over now.'"

410. Mindful (Sati sans. Smriti)
"Bhikkhus, a bhikkhu should dwell mindful. This is our instruction to you.

"And how, bhikkhus, is a bhikkhu mindful? Here, bhikkhus, a

bhikkhu dwells contemplating the body in the body, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. He dwells contemplating

feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world. It is in this

way, bhikkhus, that a bhikkhu is mindful.

"Bhikkhus, a bhikkhu should dwell mindful. This is OUr

instruction to you."

411. A Heap of the Wholesome (Kusalarasi sans. Kushal-rashi)
"Bhikkhus, if one were to say of anything 'a heap of the wholesome' it is about the four establishments of mindfulness that one

could rightly say this. For this is a complete heap of the wholesome, that is, the four establishments of mindfulness. What four?

"Here, bhikkhus, a bhikkhu dwells contemplating the body in

the body ... feelings in feelings ... mind in mind ... phenomena

in phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

"If, bhikkhus, one were to say of anything 'a heap of the wholesome,' it is about these four establishments of mindfulness that

one could rightly say this. For this is a complete heap of the

wholesome, that is, the four establishments of mindfulness."

412. The Restraint of the Patimokkha (Patimokkhasamvara)
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir,

it would be good if the Lord (Buddha) would teach me the Dhamma

in brief, so that, having heard the Dhamma from the Lord (Buddha),

I might dwell alone, withdrawn, diligent, ardent, and resolute."

"In that case, bhikkhu, purify the very beginning of wholesome states. And what is the beginning of wholesome states?

Here, bhikkhu, dwell restrained by the restraint of the Patimokkha, accomplished in good conduct and proper resort, seeing danger in the slightest faults. Having undertaken the training

rules, train in them. When, bhikkhu, you dwell restrained by the

restraint of the Patimokkha ... seeing danger in the slightest

faults, then, based upon virtue, established upon virtue, you

should develop the four establishments of mindfulness.

"What four? Here, bhikkhu, a bhikkhu dwells contemplating

the body in the body ... feelings in feelings ... mind in mind

phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"When, bhikkhu, based upon virtue, established upon virtue,

you develop these four establishments of mindfulness in such a

way, then, whether night or day comes, you may expect only

growth in wholesome states, not decline."

Then that bhikkhu, having delighted and rejoiced in the

Lord (Buddha)'s statement, rose from his seat... And that

bhikkhu became one of the arahants.

413. Misconduct (Duccarita sans. Dush-caritra)
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir,

it would be good if the Lord (Buddha) would teach me the Dhamma

in brief, so that, having heard the Dhamma from the Lord (Buddha),

I might dwell alone, withdrawn, diligent, ardent, and resolute."

"In that case, bhikkhu, purify the very beginning of wholesome states. And what is the beginning of wholesome states?

Here, bhikkhu, having abandoned bodily misconduct, you

should develop good bodily conduct. Having abandoned verbal

misconduct, you should develop good verbal conduct. Having

abandoned mental misconduct, you should develop good mental conduct. When, bhikkhu, having abandoned bodily misconduct ... you have developed good mental conduct, then, based

upon virtue, established upon virtue, you should develop the

four establishments of mindfulness.

"What four? Here, bhikkhu, a bhikkhu dwells contemplating

the body in the body ... feelings in feelings ... mind in mind ...

phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"When, bhikkhu, based upon virtue, established upon virtue,

you develop these four establishments of mindfulness in such a

way, then, whether night or day comes, you may expect only

growth in wholesome states, not decline."

Then that bhikkhu ... became one of the arahants.

414. Friends (Mitta sans. Mitra)
"Bhikkhus, those for whom you have compassion and who think

you should be heeded — whether friends or colleagues, relatives

or kinsmen — these you should exhort, settle, and establish in the

development of the four establishments of mindfulness.

"What four? Here, bhikkhu, a bhikkhu dwells contemplate

the body in the body ... feelings in feelings ... mind in mind's

phenomena in phenomena, ardent, clearly comprehending

mindful, having removed covetousness and displeasure in

regard to the world.

"Bhikkhus, those for whom you have compassion . . . these you

should exhort, settle, and establish in the development of these

four establishments of mindfulness."

415. Sensations (Vedana)
"Bhikkhus, there are these three feelings. What three? Pleasant

feeling, painful feeling, neither-painful-nor-pleasant feeling.

These are the three feelings. The four establishments of mindfulness are to be developed for the full understanding of these three feelings.

"What four? Here, bhikkhus, a bhikkhu dwells contemplating

the body in the body ... feelings in feelings ... mind in mind ...

phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"These four establishments of mindfulness, bhikkhus, are to be

developed for the full understanding of these three feelings."

416. Taints (Asava sans. Ashrav)
"Bhikkhus, there are these three taints. What three? The taint of

sensuality, the taint of existence, the taint of ignorance.

These are the three taints. The four establishments of mindfulness are to be developed for the full understanding of these three taints.

"What four? Here, bhikkhus, a bhikkhu dwells contemplating

the body in the body. . . feelings in feelings. . . mind in mind

phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in regard to the world.

"These four establishments of mindfulness, bhikkhus, are to be

developed for the full understanding of these three taints."

417-428. The River Ganges — Eastward, Etc. (Ganganadiadi)
"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the four establishments of mindfulness slants, slopes, and

inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the four establishments of mindfulness so that he slants, slopes,

and inclines towards Nibbana? Here, bhikkhus, a bhikkhu

dwells contemplating the body in the body. . . feelings in feelings

... mind in mind ... phenomena in phenomena, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world. It is in this way, bhikkhus,

that a bhikkhu develops and cultivates the four establishments of

mindfulness so that he slants, slopes, and inclines towards

Nibbana."

( The remaining suttas of this vagga are to be similarly elaborated parallel to previous)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve

Thus the subchapter is recited.

429-438. The Tathagata, Etc.
(T o be elaborated by way of the establishments of mindfulness parallel

to previous)

Tathagata, footprint, roof peak.

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

439-450. Strenuous, Etc.( Baladi)
(To be elaborated parallel to previous)

Strenuous, seeds, and nagas.

The tree, the pot, the spike.

The sky, and two on clouds,

The ship, guest house, and river.

451-460. Searches, Etc. (Esanadi)
(To be elaborated parallel to previous)

Searches, discriminations, taints.

Kinds of existence, threefold suffering.

Barrenness, stains, and troubles,

Feelings, craving, and thirst. 185

461-470. Higher Fetters (Uddhambhagiyadi)
"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance.

These are the five higher fetters. The four establishments of

mindfulness are to be developed for direct knowledge of these

five higher fetters, for the full understanding of them, for their

utter destruction, for their abandoning.

"What four? Here, bhikkhus, a bhikkhu dwells contemplating

the body in the body, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. He dwells contemplating feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, dearly comprehending, mindful, having removed covetousness and displeasure in

regard to the world. These four establishments of mindfulness

are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging,

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

(The Connected Discourses on the Establishments of Mindfulness

is to be elaborated in the same way as the Connected Discourses

on the Path. 186 )

471. Simple Version (Suddhika sans. Shuddhi)
At Savatthi. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, there are these five faculties. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the

faculty of concentration, the faculty of wisdom. These are the five

faculties." 187

472. Stream-Enterer (1) (Sotapanna1 sans. Strot-pan)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

"When, bhikkhus, a noble disciple understands as they really

are the gratification, the danger, and the escape in the case of

these five faculties, then he is called a noble disciple who is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination." 188

473. Stream-Enterer (2) (Sotapanna2 sans. Strot-pan)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom.

"When, bhikkhus, a noble disciple understands as they really

are the origin and the passing away, the gratification, the danger,

[194] and the escape in the case of these five faculties, then he is

called a noble disciple who is a stream-enterer, no longer bound

to the nether world, fixed in destiny, with enlightenment as his

destination."

474. Arahant (1) (sans. Arihant1)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom.

"When, bhikkhus, having understood as they really are the

gratification, the danger, and the escape in the case of these five

faculties, a bhikkhu is liberated by nonclinging, then he is called

a bhikkhu who is an arahant, one whose taints are destroyed,

who has lived the holy life, done what had to be done, laid down

the burden, reached his own goal, utterly destroyed the fetters of

existence, one completely liberated through final knowledge." 189

475. Arahant (2) (sans. Arihant2)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom.

"When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the

escape in the case of these five faculties, a bhikkhu is liberated by

nonclinging, then he is called a bhikkhu who is an arahant. . . one

completely liberated through final knowledge."

476. Ascetics and Brahmins (1) (Samanabrahmana1)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom.

"Those ascetics or brahmins, bhikkhus, who do not understand

as they really are the gratification, the danger, and the escape in

the case of these five faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and

these venerable ones do not, by realizing it for themselves with

direct knowledge, in this very life enter and dwell in the goal of

asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones,

by realizing it for themselves with direct knowledge, in this

very life enter and dwell in the goal of asceticism and the goal of brahminhood."

477. Ascetics and Brahmins (2) (Samanabrahmana2)
“Those ascetics or brahmins, bhikkhus, who do not understand

the faculty of faith, its origin, its cessation, and the way leading

to its cessation; 190 who do not understand the faculty of energy

... the faculty of mindfulness ... the faculty of concentration ..

the faculty of wisdom, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among

ascetics or brahmins among brahmins, and these venerable ones

do not, by realizing it for themselves with direct knowledge, in

this very life enter and dwell in the goal of asceticism or the goal

of brahminhood.

“But' bhikkhus, those ascetics and brahmins who understand

these things ... in this very life enter and dwell in the goal

of asceticism and the goal of brahminhood."

478. To Be Seen (Datthabba sans. Drishtavya)
“Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom.

“And where, bhikkhus, is the faculty of faith to be seen? The faculty of faith is to be seen here in the four factors of stream-entry. 191

“And where, bhikkhus, is the faculty of energy to be seen? The

faculty of energy is to be seen here in the four right strivings. 192

“And where, bhikkhus, is the faculty of mindfulness to be

seen? The faculty of mindfulness is to be seen here in the four

establishments of mindfulness.

"And where, bhikkhus, is the faculty of concentration to be seen?

The faculty of concentration is to be seen here in the four jhanas.

"And where, bhikkhus, is the faculty of wisdom to be seen? The

faculty of wisdom is to be seen here in the Four Noble Truths.

"These, bhikkhus, are the five faculties."

479 Analysis (1) (Vibhanga1)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom.

"And what, bhikkhus, is the faculty of faith? Here, bhikkhus,

the noble disciple is a person of faith, one who places faith in the

enlightenment of the Tathagata thus: The Lord (Buddha) is an

arahant, perfectly enlightened, accomplished in knowledge and

conduct, fortunate, knower of the world, unsurpassed leader of

persons to be tamed, teacher of devas and humans, the

Enlightened One, the Lord (Buddha)'

"And what, bhikkhus, is the faculty of energy? Here, bhikkhus,

the noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome

states; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome states. This is called the faculty of

energy.

"And what, bhikkhus, is the faculty of mindfulness? Here,

bhikkhus, the noble disciple is mindful, possessing supreme

mindfulness and discretion, one who remembers and recollects

what was done and said long ago. This is called the faculty of

mindfulness. 193

"And 'what, bhikkhus, is the faculty of concentration? Here,

bhikkhus, the noble disciple gains concentration, gains one pointedness of mind, having made release the object. 194 This is

called the faculty of concentration.

"And what, bhikkhus, is the faculty of wisdom? Here,

bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative,

leading to the complete destruction of suffering. 195 This is called

the faculty of wisdom.

"These, bhikkhus, are the five faculties." 196

480. Analysis (2) (Vibhanga2)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom.

"And what, bhikkhus, is the faculty of faith? Here, bhikkhus,

the noble disciple is a person of faith, one who places faith in the

enlightenment of the Tathagata thus: 'The Lord (Buddha) is ...

teacher of devas and humans, the Enlightened One, the Blessed

One.'

"And what, bhikkhus, is the faculty of energy? Here, bhikkhus,

the noble disciple dwells with energy aroused for the abandoning

of unwholesome states and the acquisition of wholesome states

he is strong, firm in exertion, not shirking the responsibility of

cultivating wholesome states. He generates desire for the non-arising of unarisen evil unwholesome states; he makes an effort

arouses energy, applies his mind, and strives. He generates

desire for the abandoning of arisen evil unwholesome states; he

makes an effort, arouses energy, applies his mind, and strives.

He generates desire for the arising of unarisen wholesome states;

he makes an effort, arouses energy, applies his mind, and strives.

He generates desire for the maintenance of arisen wholesome

states, for their nondecay, increase, expansion, and fulfilment by

development; he makes an effort, arouses energy, applies his

mind, and strives. This is called the faculty of energy.

"And what, bhikkhus, is the faculty of mindfulness? Here,

bhikkhus, the noble disciple is mindful, possessing supreme

mindfulness and discretion, one who remembers and recollects

what was done and said long ago. He dwells contemplating the

body in the body. . . feelings in feelings. . . mind in mind. . . phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. This is called the faculty of mindfulness.

"And what, bhikkhus, is the faculty of concentration? Here,

bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. Secluded from sensual pleasures, secluded from unwholesome states, he

enters and dwells in the first jhana, which is accompanied by

thought and examination, with rapture and happiness born of

seclusion. With the subsiding of thought and examination, he

enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With

the fading away as well of rapture, he dwells equanimous and,

mindful and clearly comprehending, he experiences happiness

with the body; he enters and dwells in the third jhana of which

the noble ones declare: 'He is equanimous, mindful, one who

dwells happily.' With the abandoning of pleasure and pain, and

with the previous passing away of joy and displeasure, he enters

and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

This is called the faculty of concentration.

“And what, bhikkhus, is the faculty of wisdom? Here,

bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative,

leading to the complete destruction of suffering. He understands

aS it really is: This is suffering.' He understands as it really is:

'This is the origin of suffering.' He understands as it really is:

'This is the cessation of suffering.' He understands as it really is:

'This is the way leading to the cessation of suffering.' This is

called the faculty of wisdom.

"These, bhikkhus, are the five faculties."

481. Obtainment (Patilabha sans. Prati-labh)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom.

"And what, bhikkhus, is the faculty of faith? Here, bhikkhus,

the noble disciple is a person of faith, one who places faith in the

enlightenment of the Tathagata thus: 'The Lord (Buddha) is ...

teacher of devas and humans, the Enlightened One, the Blessed

One.' This is called the faculty of faith.

"And what, bhikkhus, is the faculty of energy? The energy that

one obtains on the basis of 197 the four right strivings. This is

called the faculty of energy.

"And what, bhikkhus, is the faculty of mindfulness? The mindfulness that one obtains on the basis of the four establishments of

mindfulness. This is called the faculty of mindfulness.

"And what, bhikkhus, is the faculty of concentration? Here,

bhikkhus, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. This is

called the faculty of concentration.

"And what, bhikkhus, is the faculty of wisdom? Here,

bhikkhus, the noble disciple is wise; he possesses wisdom directed to arising and passing away, which is noble and penetrative,

leading to the complete destruction of suffering. This is called the

faculty of wisdom.

"These, bhikkhus, are the five faculties."

482. In Brief (1) (Samkhitta1 sans. Sankshipt)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is a nonreturner; if still

weaker, a once-retumer; if still weaker, a stream-enterer; if still

weaker, a Dhamma-follower; if still weaker, a faith-follow er." 198

483. In Brief (2) (Samkhitta2 sans. Sankshipt)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is a nonreturner ... a

once-retumer ... a stream-enterer ... a Dhamma-follower ... a

faith-follower.

"Thus, bhikkhus, due to a difference in the faculties there is a

difference in the fruits; due to a difference in the fruits 199 there is

a difference among persons."

484. In Brief (3) (Samkhitta3 sans. Sankshipt)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is. . . a faith-follower.

"Thus, bhikkhus, one who activates them fully succeeds fully;

one who activates them partly succeeds partly. The five faculties,

bhikkhus, are not barren, so I say." 200

485. In Detail (1) (Vitthara1 sans. Vistar)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is an attainer of

Nibbana in the interval; if still weaker, an attainer of Nibbana

upon landing; if still weaker, an attainer of Nibbana without

exertion; if still weaker, an attainer of Nibbana with exertion; if

still weaker, one who is bound upstream, heading towards the

Akanittha realm; if still weaker, a once-retumer; if still weaker, a

stream-enterer; if still weaker, a Dhamma-follower; if still weaker,

a faith-follower." 201

486. In Detail (2) (Vitthara2 sans. Vistar)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is an attainer of Nibbana

in the interval ... (as in §15 ) ... if still weaker, a faith-follower.

"Thus, bhikkhus, due to a difference in the faculties there is a

difference in the fruits; due to a difference in the fruits there is a

difference among persons."

487. In Detail (3) (Vitthara3 sans. Vistar)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. .. the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is an attainer of Nibbana

in the interval ... (as in §15 ) ... if still weaker, a faith-follower.

"Thus, bhikkhus, one who activates them fully succeeds fully;

one who activates them partly succeeds partly. The five faculties,

bhikkhus, are not barren, so I say."

488. Practising (Patipanna sans. Pratipanna)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom. These are the five faculties.

"One who has completed and fulfilled these five faculties is an

arahant. If they are weaker than that, one is practising for the

realization of the fruit of arahantship; if still weaker, one is a non-returner; if still weaker, one is practising for the realization of the

fruit of nonretuming; if still weaker, one is a once-retumer; if still

weaker, one is practising for the realization of the fruit of once-returning; if still weaker, one is a stream-enterer; if still weaker,

one is practising for the realization of the fruit of stream-entry.

"But, bhikkhus, I say that one in whom these five faculties are

completely and totally absent is 'an outsider, one who stands

the faction of worldlings." 202

489. Equipped (Sampanna)
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:

"Venerable sir, it is said, 'one equipped with faculties, one

equipped with faculties.' 203 In what way, venerable sir, is one

equipped with faculties?"

"Here, bhikkhu, a bhikkhu develops the faculty of faith, which

leads to peace, leads to enlightenment. He develops the faculty of

energy ... the faculty of mindfulness ... the faculty of concentration ... the faculty of wisdom, which leads to peace, leads to enlightenment.

"It is in this way, bhikkhu, that one is equipped with faculties."

490. Destruction of the Taints (Asavakkhaya sans. Ashrav-kshaya)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom. These are the five faculties.

"It is, bhikkhus, because he has developed and cultivated

these five faculties that a bhikkhu, by the destruction of the

taints, in this very life enters and dwells in the taintless liberation

of mind, liberation by wisdom, realizing it for himself with direct

knowledge."

491. Renewed Existence 204 (Punabbhava)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith. . . the faculty of wisdom.

"So long, bhikkhus, as I did not directly know as they really are

the origin and the passing away, the gratification, the danger,

and the escape in the case of these five faculties, I did not

claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have

awakened to the unsurpassed perfect enlightenment in this

world with ... its devas and humans.

"The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more

renewed existence.'"

492. The Life Faculty (Jivitindriya)
"Bhikkhus, there are these three faculties. What three? The femininity faculty, the masculinity faculty, the life faculty. These are the three faculties." 205

493. The Faculty of Final Knowledge (Annindriya)
"Bhikkhus, there are these three faculties. What three? The faculty

'I shall know the as-yet-unknown', the faculty of final knowledge, the faculty of one endowed with final knowledge. These are the three faculties." 206

494. One-Seeder (Ekabiji)
"Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

"One, bhikkhus, who has completed and fulfilled these five

faculties is an arahant. If they are weaker than that, one is an

attainer of Nibbana in the interval; if still weaker, an attainer of

Nibbana upon landing; if still weaker, an attainer of Nibbana

without exertion; [205] if still weaker, an attainer of Nibbana with

exertion; if still weaker, one who is bound upstream, heading

towards the Akanittha realm; if still weaker, a once-returner; if

still weaker, a one-seeder; if still weaker, a clan-to-clanner; if still

weaker, a seven-lives-at-moster; if still weaker, a Dhamma follower; if still weaker, a faith-follower." 207

495. Simple Version (Suddhaka)
"Bhikkhus, there are these six faculties. What six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body

faculty, the mind faculty. These are the six faculties." 208

496. Stream-Enterer (Sotapanna)
"Bhikkhus, there are these six faculties. What six? The eye

faculty ... the mind faculty.

"When, bhikkhus, a noble disciple understands as they really

are the gratification, the danger, and the escape in the case of

these six faculties, then he is called a noble disciple who is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination."

497. Arahant
"Bhikkhus, there are these six faculties. What six? The eye

faculty ... the mind faculty.

"When, bhikkhus, having understood as they really are the

gratification, the danger, and the escape in the case of these six

faculties, a bhikkhu is liberated by nonclinging, 209 then he is

called a bhikkhu who is an arahant, one whose taints are

destroyed, who has lived the holy life, done what had to be done,

laid down the burden, reached his own goal, utterly destroyed

the fetters of existence, one completely liberated through final

knowledge."

498. Sambuddha
"Bhikkhus, there are these six faculties. What six? The eye

faculty ... the mind faculty.

"So long, bhikkhus, as I did not directly know as they really are

the origin and the passing away, the gratification, the danger,

and the escape in the case of these six faculties, I did not claim to

have awakened to the unsurpassed perfect enlightenment in this

world with ... its devas and humans. But when I directly knew

all this as it really is, then I claimed to have awakened to the

unsurpassed perfect enlightenment in this world with ... its

devas and humans.

"The knowledge and vision arose in me: 'Unshakable is my

liberation of mind; this is my last birth; now there is no more

renewed existence.'"

499. Ascetics and Brahmins (1) (Samanabrahmana1)
"Bhikkhus, there are these six faculties. What six? The eye

faculty. . . the mind faculty.

"Those ascetics or brahmins, bhikkhus, who do not understand

as they really are the gratification, the danger, and the escape in

the case of these six faculties: these I do not consider to be

ascetics among ascetics or brahmins among brahmins, and these

venerable ones do not, by realizing it for themselves with direct

knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things: these I consider to be ascetics among ascetics and

brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism and the goal of brahminhood."

500. Ascetics and Brahmins (2) (Samanabrahmana2)
"Those ascetics or brahmins, bhikkhus, who do not understand

the eye faculty, its origin, its cessation, and the way leading to its

cessation; who do not understand the ear faculty ... the mind faculty, its origin, its cessation, and the way leading to its cessation:

these I do not consider to be ascetics among ascetics or brahmins

among brahmins, and these venerable ones do not, by realizing

it for themselves with direct knowledge, in this very life enter

and dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things ... in this very life enter and dwell in the goal of

asceticism and the goal of brahminhood."

501. Simple Version (Suddhika)
"Bhikkhus, there are these five faculties. What five? The pleasure

faculty, the pain faculty, the joy faculty, the displeasure faculty,

the equanimity faculty. These are the five faculties." 210

502. Stream-Enterer (Sotapanna)
"Bhikkhus, there are these five faculties. What five? The pleas

faculty ... the equanimity faculty.

"When, bhikkhus, a noble disciple understands as they really

are the gratification, the danger, and the escape in the case of

these five faculties, then he is called a noble disciple who is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination."

503. Arahant
"Bhikkhus, there are these five faculties. What five? The pleasure

faculty. . . the equanimity faculty.

"When, bhikkhus, having understood as they really are the

gratification, the danger, and the escape in the case of these five

faculties, a bhikkhu is liberated by nonclinging, then he is called

a bhikkhu who is an arahant, one whose taints are destroyed,

who has lived the holy life, done what had to be done, laid down

the burden, reached his own goal, utterly destroyed the fetters of

existence, one completely liberated through final knowledge."

504. Ascetics and Brahmins (1) (Samanabrahmana1)
"Bhikkhus, there are these five faculties. What five? The pleasure

faculty. . . the equanimity faculty.

"Those ascetics or brahmins, bhikkhus, who do not understand

as they really are the gratification, the danger, and the escape in

the case of these five faculties ... do not in this very life enter and

dwell in the goal of asceticism or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things ... in this very life enter and dwell in the goal of

asceticism and the goal of brahminhood."

505. Ascetics and Brahmins (2) (Samanabrahmana2)
"Those ascetics or brahmins, bhikkhus, who do not understand

the pleasure faculty, its origin, its cessation, and the way leading

to its cessation; who do not understand the joy faculty ... the pain

faculty ... the displeasure faculty ... the equanimity faculty, its

origin, its cessation, and the way leading to its cessation ...

do not in this very life enter and dwell in the goal of asceticism

or the goal of brahminhood.

"But, bhikkhus, those ascetics and brahmins who understand

these things ... in this very life enter and dwell in the goal of

asceticism and the goal of brahminhood."

506. Analysis (1) (Vibhanga1)
"Bhikkhus, there are these five faculties. What five? The pleasure

faculty .. . the equanimity faculty.

"And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort, 211 the pleasant

comfortable feeling born of body-contact: this, bhikkhus, is called

the pleasure faculty.

"And what, bhikkhus, is the pain faculty? Whatever bodily

pain there is, whatever bodily discomfort, the painful uncomfortable feeling born of body-contact: this, bhikkhus, is called the

pain faculty.

"And what, bhikkhus, is the joy faculty? Whatever mental

pleasure there is, whatever mental comfort, the pleasant comfortable feeling born of mind-contact: this, bhikkhus, is called the

joy faculty.

"And what, bhikkhus, is the displeasure faculty? Whatever

mental pain there is, whatever mental discomfort, the painful

uncomfortable feeling born of mind-contact: this, bhikkhus, is

called the displeasure faculty.

"And what, bhikkhus, is the equanimity faculty? Whatever

feeling there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity faculty. 212

"These, bhikkhus, are the five faculties."

507. Analysis (2) (Vibhanga2)
(All as in the preceding sutta, omitting the last sentence and with the

follozuing addition:)

"Therein, bhikkhus, the pleasure faculty and the joy faculty

should be seen to be pleasant feeling. The pain faculty and the

displeasure faculty should be seen to be painful feeling. The

equanimity faculty should be seen to be neither-painful-no r

pleasant feeling.

"These, bhikkhus, are the five faculties."

508. Analysis (3) (Vibhanga3)
(All as in the preceding sutta, bid with the last two paragraphs as follows:)

"Therein, bhikkhus, the pleasure faculty and the joy faculty

should be seen to be pleasant feeling. The pain faculty and the displeasure faculty should be seen to be painful feeling. The equanimity faculty should be seen to be neither-painful-nor-pleasant feeling.

"Thus, bhikkhus, according to the method of exposition, these

five faculties, having been five, become three; and having been

three, become five."

509. The Simile of the Fire-Sticks (Katthopama sans. Kashth-upama)
' Bhikkhus, there are these five faculties. What five? The pleasure

faculty ... the equanimity faculty.

"In dependence on a contact to be experienced as pleasant,

bhikkhus, the pleasure faculty arises. 213 Being in a state of pleasure, one understands: ‘I am in a state of pleasure.' One understands: 'With the cessation of that contact to be experienced as pleasant, the corresponding feeling — the pleasure faculty that

arose in dependence on that contact to be experienced as pleasant — ceases and subsides.'

"In dependence oh a contact to be experienced as painful,

bhikkhus, the pain faculty arises. Being in a state of pain, one

understands: 'I am in a state of pain.' One understands: 'With the

cessation of that contact to be experienced as painful, the corresponding feeling — the pain faculty that arose in dependence on

that contact to be experienced as painful — ceases and subsides.'

"In dependence on a contact to be experienced joyously,

bhikkhus, the joy faculty arises. Being in a sfate of joy, one understands: 'I am in a state of joy.' One understands: 'With the cessation of that contact to be experienced joyously, the corresponding feeling — the joy faculty that arose in dependence on that contact to be experienced joyously — ceases and subsides.'

"In dependence on a contact to be experienced with displeasure, bhikkhus, the displeasure faculty arises. Being in a state of

displeasure, one understands: 'I am in a state of displeasure.'

One understands: 'With the cessation of that contact to be experienced with displeasure, the corresponding feeling — the displeasure faculty that arose in dependence on that contact to be experienced with displeasure — ceases and subsides.'

"In dependence on a contact to be experienced with equanimity, bhikkhus, the equanimity faculty arises. Being in a state of

equanimity, one understands: 'I am in a state of equanimity.' One

understands: 'With the cessation of that contact to be experienced with equanimity, the corresponding feeling — the equanimity faculty that arose in dependence on that contact to be experienced with equanimity — ceases and subsides.'

"Bhikkhus, just as heat is generated and fire is produced from

the conjunction and friction of two fire-sticks, but when the sticks

are separated and laid aside the resultant heat ceases and subsides; so too, in dependence on a contact to be experienced as

pleasant ... [213] ... a contact to be experienced as painful ... a

contact to be experienced joyously ... a contact to be experienced

with displeasure ... a contact to be experienced with equanimity,

the equanimity faculty arises.... One understands: 'With the cessation of that contact to be experienced with equanimity, the corresponding feeling .. . ceases and subsides.'"

510. Irregular Order (Uppatipatika)
"Bhikkhus, there are these five faculties. What five? The pleasure

faculty ... the equanimity faculty.

(i. The pain faculty)

"Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent,

and resolute, there arises in him the pain faculty. He understands

thus: 'There has arisen in me this pain faculty. That has a basis, a

source, a causal formation, a condition. 215 It is impossible for that

pain faculty to arise without a basis, without a source, without a

causal formation, without a condition.' He understands the pain

faculty; he understands the origin of the pain faculty; he under

stands the cessation of the pain faculty; and he understands

where the arisen pain faculty ceases without remainder.

"And where does the arisen pain faculty cease without remainder? 216 Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination

with rapture and happiness born of seclusion. And it is here that

the arisen pain faculty ceases without remainder. 217

"This, bhikkhus, is called a bhikkhu who has understood the

cessation of the pain faculty. He directs his mind accordingly

(ii. The displeasure faculty)

"Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent,

and resolute, there arises in him the displeasure faculty. He

understands thus: There has arisen in me this displeasure faculty. That has a basis, a source, a causal formation, a condition. It is

impossible for that displeasure faculty to arise without a basis,

without a source, without a causal formation, without a condition.' He understands the displeasure faculty; he understands the

origin of the displeasure faculty; he understands the cessation of

the displeasure faculty; and he understands where the arisen displeasure faculty ceases without remainder.

"And where does the arisen displeasure faculty cease without

remainder? With the subsiding of thought and examination, a

bhikkhu enters and dwells in the second jhana, which has internal confidence and unification of mind, is without thought and

examination, and has rapture and happiness born of concentration. And it is here that the arisen displeasure faculty ceases

without remainder. 219

"This, bhikkhus, is called a bhikkhu who has understood the

cessation of the displeasure faculty. He directs his mind accordingly.

(iii. The pleasure faculty)

"Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent,

and resolute, there arises in him the pleasure faculty. He understands thus: 'There has arisen in me this pleasure faculty. That

has a basis, a source, a causal formation, a condition. It is impossible for that pleasure faculty to arise without a basis, without a

source, without a causal formation, without a condition.' He

understands the pleasure faculty; he understands the origin of

the pleasure faculty; he understands the cessation of the pleasure

faculty; and he understands where the arisen pleasure faculty

ceases without remainder.

"And where does the arisen pleasure faculty cease without

remainder? With the fading away as well of rapture, a bhikkhu

dwells equanimous and, mindful and clearly comprehending,

experiences happiness with the body; he enters and dwells in the

third jhana of which the noble ones declare: 'He is equanimous,

mindful, one who dwells happily.' And it is here that the arisen

pleasure faculty ceases without remainder. 220

"This, bhikkhus, is called a bhikkhu who has understood the

cessation of the pleasure faculty. He directs his mind accordingly.

(iv. The joy faculty)

"Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent,

and resolute, there arises in him the joy faculty. He understands

thus: 'There has arisen in me this joy faculty. That has a basis, a

source, a causal formation, a condition. It is impossible for that

joy faculty to arise without a basis, without a source, without a

causal formation, without a condition.' He understands the joy

faculty; he understands the origin of the joy faculty; he understands the cessation of the joy faculty; and he understands where

the arisen joy faculty ceases without remainder.

"And where does the arisen joy faculty cease without remainder? With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhana, which is neither painful nor pleasant

and includes the purification of mindfulness by equanimity. And

it is here that the arisen joy faculty ceases without remainder. 221

"This, bhikkhus, is called a bhikkhu who has understood the

cessation of the joy faculty. He directs his mind accordingly.

(v. The equanimity faculty)

"Here, bhikkhus, while a bhikkhu is dwelling diligent, ardent,

a nd resolute, there arises in him the equanimity faculty. He

understands thus: 'There has arisen in me this equanimity faculty. That has a basis, a source, a causal formation, a condition. It is

impossible for that equanimity faculty to arise without a basis

without a source, without a causal formation, without a condition.' He understands the equanimity faculty; he understands the

origin of the equanimity faculty; he understands the cessation of

the equanimity faculty; and he understands where the arisen

equanimity faculty ceases without remainder.

"And where does the arisen equanimity faculty cease without

remainder? Here, bhikkhus, having completely transcended the

base of neither-perception-nor-nonperception, a bhikkhu enters

and dwells in the cessation of perception and feeling. And it is

here that the arisen equanimity faculty ceases without remainder.

"This, bhikkhus, is called a bhikkhu who has understood

the cessation of the equanimity faculty. He directs his mind

accordingly."

511. Subject to Aging (Jaradhamma)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Savatthi in the Eastern Park in the Mansion of

Migara's Mother. Now on that occasion the Lord (Buddha) had

emerged from seclusion in the evening and was sitting warming

his back in the last rays of the sun.

Then the Venerable Ananda approached the Lord (Buddha).

Having approached and paid homage, while massaging the

Lord (Buddha)'s limbs, he said to him: "It is wonderful, venerable

sir! It is amazing, venerable sir! The Lord (Buddha)'s complexion is

no longer pure and bright, his limbs are all flaccid and wrinkled,

his body is stooped, and some alteration is seen in his faculties — in the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty." 222

"So it is, Ananda! In youth one is subject to aging; in health one

is subject to illness; while alive one is subject to death. The complexion is no longer pure and bright, the limbs are all flaccid and

wrinkled, the body is stooped, and some alteration is seen in the

faculties — in the eye faculty ... the body faculty."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Fie on you, wretched aging.

Aging which makes beauty fade!

So much has the charming puppet 223

Been crushed beneath advancing age.

One who might live a hundred years

Also has death as destination.

Death spares none along the way

But comes crushing everything." 224

512. The Brahmin (Unnabhabrahmana)
At Savatthi. Then the brahmin Unnabha approached the Blessed

One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):

"Master Gotama, these five faculties have different domains,

different resorts; they do not experience each others' resort and

domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. 225 Now, Master

Gotama, as these five faculties have different domains, different

resorts, and do not experience each others' resort and domain,

what is it that they take recourse in? And what is it that experiences their resort and domain?"

"Brahmin, these five faculties have different domains, different

resorts; they do not experience each others’ resort and domain.

What five? The eye faculty, the ear faculty, the nose faculty, the

tongue faculty, the body faculty. Now, brahmin, these five faculties having different domains, different resorts, not experiencing

each others' resort and domain — they take recourse in the mind,

and the mind experiences their resort and domain." 226

"But, Master Gotama, what is it that the mind takes recourse

in?"

"The mind, brahmin, takes recourse in mindfulness."

"But, Master Gotama, what is it that mindfulness takes

recourse in?"

"Mindfulness, brahmin, takes recourse in liberation." 227

"But, Master Gotama, what is it that liberation takes recourse

in?"

"Liberation, brahmin, takes recourse in Nibbana."

"But, Master Gotama, what is it that Nibbana takes recourse

in?"

"You have gone beyond the range of questioning, brahmin

You weren't able to grasp the limit to questioning. For, brahmin

the holy life is lived with Nibbana as its ground, Nibbana as its

destination, Nibbana as its final goal." 228

Then the brahmin Unnabha, having delighted and rejoiced in

the Lord (Buddha)'s statement, rose from his seat and paid homage

to the Lord (Buddha), after which he departed keeping him on his

right.

Then, not long after the brahmin Unnabha had departed, the

Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, suppose in a house or hall with a peaked roof,

opposite a window facing east, the sun was rising. When its rays

enter through the window, where would they settle?"

"On the western wall, venerable sir."

"So too, bhikkhus, the brahmin Unnabha has gained faith in

the Tathagata that is settled, deeply rooted, established, firm. It

cannot be removed by any ascetic or brahmin or deva or Mara or

Brahma or by anyone in the world. If, bhikkhus, the brahmin

Unnabha were to die at this time, there is no fetter bound by

which he might again come to this world." 229

513. Saketa
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Saketa in the Anjana Grove, in the Deer Park. There the

Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, is there a method of exposition by means of which

the five faculties become the five powers and the five powers

become the five faculties?"

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), take recourse in the Lord (Buddha). It

would be good if the Lord (Buddha) would clear up the meaning of

this statement. Having heard it from him, the bhikkhus will

remember it."...

"There is a method of exposition, bhikkhus, b y means of which

the five faculties become the five powers and the five powers

become the five faculties. And what is that method of exposition.

That which is the faculty of faith is the power of faith; that which

is the power of faith is the faculty of faith. 230 That which is the

faculty of energy is the power of energy; that which is the power

of energy is the faculty of energy. That which is the faculty of

mindfulness is the power of mindfulness; that which is the

power of mindfulness is the faculty of mindfulness. That which

is the faculty of concentration is the power of concentration; that

which is the power of concentration is the faculty of concentration. That which is the faculty of wisdom is the power of wisdom;

that which is the power of wisdom is the faculty of wisdom.

"Suppose, bhikkhus, there is a river which slants, slopes, and

inclines towards the east, with an island in the middle. There is a

method of exposition by means of which that river could be considered to have one stream, but there is a method of exposition

by means of which it could be considered to have two streams.

"And what is the method of exposition by means of which that

river could be considered to have one stream? Taking into

account the water to the east of the island and the water to its

west — this is the method of exposition by means of which that

river could be considered to have one stream.

"And what is the method of exposition by means of which that

river could be considered to have two streams? Taking into

account the water to the north of the island and the water to the

south — this is the method of exposition by means of which that

river could be considered to have two streams.

"So too, bhikkhus, that which is the faculty of faith is the power

of faith ... that which is the power of wisdom is the faculty of

wisdom.

"It is, bhikkhus, because he has developed and cultivated these

five faculties that a bhikkhu, by the destruction of the taints, in

this very life enters and dwells in the taintless liberation of mind,

liberation by wisdom, realizing it for himself with direct knowledge."

514. The Eastern Gatehouse (Pubbakotthaka sans. Purv-koshthak)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in the Eastern Gatehouse. There the Lord (Buddha)

addressed the Venerable Sariputta thus:

"Sariputta, do you have faith that the faculty of faith, when

developed and cultivated, has the Deathless as its ground, the

Deathless as its destination, the Deathless as its final goal?... That

the faculty of wisdom, when developed and cultivated, has the

Deathless as its ground, the Deathless as its destination, the

Deathless as its final goal."

"Venerable sir, I do not go by faith in the Lord (Buddha) about

this: 231 that the faculty of faith ... the faculty of wisdom, when

developed and cultivated, has the Deathless as its ground, the

Deathless as its destination, the Deathless as its final goal. Those

by whom this has not been known, seen, understood, realized,

and contacted with wisdom — they would have to go by faith in

others about this: that the faculty of faith. . . the faculty of wisdom, when developed and cultivated, has the Deathless as its

ground, the Deathless as its destination, the Deathless as its final

goal. But those by whom this has been known, seen, understood,

realized, and contacted with wisdom — they would be without

perplexity or doubt about this: that the faculty of faith ... the faculty of wisdom, when developed and cultivated, has the

Deathless as its ground, the Deathless as its destination, the

Deathless as its final goal.

"I am one, venerable sir, by whom this has been known, seen,

understood, realized, and contacted with wisdom. I am without

perplexity or doubt about this: that the faculty of faith ... the

faculty of wisdom, when developed and cultivated, has the

Deathless as its ground, the Deathless as its destination, the

Deathless as its final goal."

"Good, good Sariputta! Those by whom this has not been

known ... they would have to go by faith in others about this....

But those by whom this has been known ... they would be without perplexity or doubt about this: that the faculty of faith ...

... the faculty o f wisdom, when developed and cultivated,

has the Deathless as its ground, the Deathless as its destination,

the Deathless as its final goal."

515. The Eastern Park (1) (Pubbarama1 sans. Purv-arama)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Savatthi in the Eastern Park, in the Mansion of Migara's

Mother. There the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, by having developed and cultivated how many

faculties does a bhikkhu who has destroyed the taints declare

final knowledge thus: 'I understand: Destroyed is birth, the holy

life has been lived, what had to be done has been done, there is

no more for this state of being'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"It is, bhikkhus, because he has developed and cultivated one

faculty that a bhikkhu who has destroyed the taints declares final

knowledge thus. What is that one faculty? The faculty of wisdom. For a noble disciple who possesses wisdom, the faith that

follows from it becomes stabilized, the energy that follows from

it becomes stabilized, the mindfulness that follows from it

becomes stabilized, the concentration that follows from it

becomes stabilized. 232

"It is, bhikkhus, because this one faculty has been developed

and cultivated that a bhikkhu who has destroyed the taints

declares final knowledge thus: 'I understand: Destroyed is birth,

the holy life has been lived, what had to be done has been done,

there is no more for this state of being.'"

516. The Eastern Park (2) (Pubbarama2 sans. Purv-arama)
The same setting. "Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the

taints declare final knowledge thus: 'I understand: Destroyed is

birth, the holy life has been lived, what had to be done has been

done, there is no more for this state of being'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"It is, bhikkhus, because he has developed and cultivated two

faculties that a bhikkhu who has destroyed the taints declares

final knowledge thus. What two? Noble wisdom and noble liberation. For his noble wisdom is his faculty of wisdom; his noble

liberation is his faculty of concentration.

"It is, bhikkhus, because these two faculties have been developed and cultivated that a bhikkhu who has destroyed the taints

declares final knowledge thus: 'I understand: Destroyed is birth

there is no more for this state of being.'"

517. The Eastern Park (3) (Pubbarama3 sans. Purv-arama)
The same setting. "Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the

taints declare final knowledge thus: 'I understand: Destroyed is

birth, the holy life has been lived, what had to be done has been

done, there is no more for this state of being'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"It is, bhikkhus, because he has developed and cultivated four

faculties that a bhikkhu who has destroyed the taints declares

final knowledge thus. What four? The faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of

wisdom.

"It is, bhikkhus, because these four faculties have been developed and cultivated that a bhikkhu who has destroyed the taints

declares final knowledge thus: I understand: Destroyed is birth

... there is no more for this state of being.'"

518. The Eastern Park (4) (Pubbarama4 sans. Purv-arama)
The same setting. "Bhikkhus, by having developed and cultivated how many faculties does a bhikkhu who has destroyed the

taints declare final knowledge thus: 'I understand: Destroyed is

birth, the holy life has been lived, what had to be done has been

done, there is no more for this state of being'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"It is, bhikkhus, because he has developed and cultivated five

faculties that a bhikkhu who has destroyed the taints declares

final knowledge thus. What five? [224] The faculty of faith, the

faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

"It is, bhikkhus, because these five faculties have been developed and cultivated that a bhikkhu who has destroyed the taints

declares final knowledge thus: 'I understand: Destroyed is birth

... there is no more for this state of being.'"

519. Pindolabharadvaja
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Kosambi in Ghosita's Park. Now on that occasion the

Venerable Pindola Bharadvaja had declared final knowledge

thus: “I understand: Destroyed is birth, the holy life has been

lived, what had to be done has been done, there is no more for

this state of being."

Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"Venerable sir, the Venerable Pindola Bharadvaja has declared

final knowledge thus: 'I understand: Destroyed is birth....'

Considering what reason has the Venerable Pindola Bharadvaja

declared final knowledge thus?"

"It is, bhikkhus, because he has developed and cultivated three

faculties that the bhikkhu Pindola Bharadvaja has declared final

knowledge thus. What are those three? The faculty of mindfulness, the faculty of concentration, the faculty of wisdom. It is

because he has developed and cultivated these three faculties

that the bhikkhu Pindola Bharadvaja has declared final knowledge thus.

"In what, bhikkhus, do these three faculties end? They end in

destruction. End in the destruction of what? Of birth, aging, and

death. Considering that they end in the destruction of birth,

aging, and death, 233 [225] the bhikkhu Pindola Bharadvaja has

declared final knowledge thus: 'I understand: Destroyed is birth,

the holy life has been lived, what had to be done has been done,

there is no more for this state of being.'"

520. At Apana
Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Angans, where there was a town of the Ahgans

named Apana. There the Lord (Buddha) addressed the Venerable

Sariputta thus:

"Sariputta, does the noble disciple who is completely dedicated to the Tathagata and has full confidence in him entertain

any perplexity or doubt about the Tathagata or the Tathagata's

teaching?"

"Venerable sir, the noble disciple who is completely dedicated

to the Tathagata and has full confidence in him does not entertain any perplexity or doubt about the Tathagata or the

Tathagata's teaching. It is indeed to be expected, venerable sir,

that a noble disciple who has faith will dwell with energy

aroused for the abandoning of unwholesome states and the

acquisition of wholesome states; that he will be strong, firm in

exertion, not shirking the responsibility of cultivating wholesome states. That energy of his, venerable sir, is his faculty of energy.

"It is indeed to be expected, venerable sir, that a noble disciple

who has faith and whose energy is aroused will be mindful, possessing supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. That mindfulness of his, venerable sir, is his faculty of mindfulness.

"It is indeed to be expected, venerable sir, that a noble disciple

who has faith, whose energy is aroused, and whose mindfulness

is established, will gain concentration, will gain one-pointedness

of mind, having made release the object. That concentration of

his, venerable sir, is his faculty of concentration.

"It is indeed to be expected, venerable sir, that a noble disciple

who has faith, whose energy is aroused, whose mindfulness is

established, [226] and whose mind is concentrated, will understand thus: 'This samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by ignorance and fettered by craving. But the remainderless fading away and cessation of ignorance, the mass of darkness: this is the peaceful state, this is the sublime state, that is, the

stilling of all formations, the relinquishment of all acquisitions,

the destruction of craving, dispassion, cessation, Nibbana.' That

wisdom of his, venerable sir, is his faculty of wisdom.

"And, venerable sir, when he has again and again strived in

such a way, again and again recollected in such a way, again and

again concentrated his mind in such a way, again and again

understood with wisdom in such a way, that noble disciple gains

complete faith thus: 'As to these things that previously I had only

heard about, now I dwell having contacted them with the body

and, having pierced them through with wisdom, I see.' That faith

of his, venerable sir, is his faculty of faith." 234

"Good, good, Sariputta! Sariputta, the noble disciple who is

completely dedicated to the Tathagata and has full confidence in

him does not entertain any perplexity or doubt about the

Tathagata or the Tathagata's teaching."

( The Buddha then repeats verbatim Sariputta's entire statement

regarding the noble disciple’s faculties.)

521. Sala
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Kosalans at Sala, a brahmin village. There

the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, just as among animals the lion, the king of beasts,

is declared to be their chief, that is, with respect to strength,

speed, and courage, so too, among the states conducive to

enlightenment 235 the faculty of wisdom is declared to be their

chief, that is, for the attainment of enlightenment.

"And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to

enlightenment; it leads to enlightenment. The faculty of energy is

a state conducive to enlightenment; it leads to enlightenment.

The faculty of mindfulness is a state conducive to enlightenment;

it leads to enlightenment. The faculty of concentration is a state

conducive to enlightenment; it leads to enlightenment. The faculty of wisdom is a state conducive to enlightenment; it leads to

enlightenment. [228]

"Just as, bhikkhus, among animals the lion is declared to be

their chief, so too, among the states conducive to enlightenment

the faculty of wisdom is declared to be their chief, that is, for the

attainment of enlightenment."

522. Mallikas
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Mallikas, where there was a town of the

Mallikas named Uruvelakappa. There the Lord (Buddha) addressed

the bhikkhus thus:

"Bhikkhus, so long as noble knowledge has not arisen in the

noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties. 236 But when

noble knowledge has arisen in the noble disciple, then there is

stability of the [other] four faculties, then there is steadiness of

the [other] four faculties.

"It is, bhikkhus, just as in a house with a peaked roof: so long as

the roof peak has not been set in place, there is as yet no stability

of the rafters, there is as yet no steadiness of the rafters; but when

the roof peak has been set in place, then there is stability of the

rafters, then there is steadiness of the rafters. So too, bhikkhus, so

long as noble knowledge has not arisen in the noble disciple,

there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties. But when noble knowledge has

arisen in the noble disciple, then there is stability of the [other]

four faculties, then there is steadiness of the [other] four faculties.

“What four? The faculty of faith, the faculty of energy, the

faculty of mindfulness, the faculty of concentration. In the case of

a noble disciple who possesses wisdom, the faith that follows

from it becomes stable; the energy that follows from it becomes

stable; the mindfulness that follows from it becomes stable; the

concentration that follows from it becomes stable."

523. A Trainee (Sekha sans. Shishya)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Kosambi in Ghosita's Park. There the Lord (Buddha)

addressed the bhikkhus thus:

"Bhikkhus, is there a method by means of which a bhikkhu

who is a trainee, standing on the plane of a trainee, might understand: I am a trainee' while a bhikkhu who is one beyond training, standing on the plane of one beyond training, might understand: 'I am one beyond training'?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"There is a method, bhikkhus, by means of which a bhikkhu

who is a trainee ... might understand: 'I am a trainee,' while a

bhikkhu who is one beyond training. . . might understand: 'I am

one beyond training.'

"And what, bhikkhus, is the method by means of which a

bhikkhu who is a trainee, standing on the plane of a trainee,

understands: 'I am a trainee'?

"Here, bhikkhus, a bhikkhu who is a trainee understands as it

really is: 'This is suffering'; he understands as it really is: 'This is

the origin of suffering'; he understands as it really is: 'This is th e

cessation of suffering'; he understands as it really is: 'This is the

way leading to the cessation of suffering.' This is a method by

means of which a bhikkhu who is a trainee, standing on the plane

of a trainee, understands: 'I am a trainee.'

"Again, bhikkhus, a bhikkhu who is a trainee considers thus:

'Is there outside here 237 another ascetic or brahmin who teaches

a Dhamma so real, true, actual [230] as the Lord (Buddha) does?' He

understands thus: 'There is no other ascetic or brahmin outside

here who teaches a Dhamma so real, true, actual as the Blessed

One does.' This too is a method by means of which a bhikkhu

who is a trainee, standing on the plane of a trainee, understands:

'I am a trainee.'

"Again, bhikkhus, a bhikkhu who is a trainee understands the

five spiritual faculties — the faculty of faith, the faculty of energy,

the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. He does not yet dwell having contacted with the

body their destination, their culmination, their fruit, their final

goal; but having pierced it through with wisdom, he sees. 238 This

too is a method by means of which a bhikkhu who is a trainee,

standing on the plane of a trainee, understands: 'I am a trainee.'

"And what, bhikkhus, is the method by means of which a

bhikkhu who is one beyond training, standing on the plane of

one beyond training, understands: 'I am one beyond training'?

Here, bhikkhus, a bhikkhu who is one beyond training understands the five spiritual faculties — the faculty of faith. . . the faculty of wisdom. He dwells having contacted with the body their

destination, their culmination, their fruit, their final goal; and

having pierced it through with wisdom, he sees. This is a method

by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: 'I am one beyond training.'

"Again, bhikkhus, a bhikkhu who is one beyond training

understands the six faculties — the eye faculty, the ear faculty, the

nose faculty, the tongue faculty, the body faculty, the mind faculty. He understands: 'These six faculties will cease completely

and totally without remainder, and no other six faculties will

arise anywhere in any way.' This too is a method by means of

which a bhikkhu who is one beyond training, standing on the

plane of one beyond training, understands: 'I am one beyond

training.'"

524. Footprints (Pada)
"Bhikkhus, just as the footprints of all living beings that walk fit

into the footprint of the elephant, and the elephant's footprint is

declared to be their chief by reason of its size, so too, among the

steps that lead to enlightenment, 239 the faculty of wisdom is

declared to be their chief, that is, for the attainment of enlightenment.

"And what, bhikkhus, are the steps that lead to enlightenment?

The faculty of faith, bhikkhus, is a step that leads to enlightenment. The faculty of energy is a step that leads to enlightenment.

The faculty of mindfulness is a step that leads to enlightenment.

The faculty of concentration is a step that leads to enlightenment.

The faculty of wisdom is a step that leads to enlightenment.

"Just as, bhikkhus, the footprints of all living beings that walk

fit into the footprint of the elephant, ... so too, among the steps

that lead to enlightenment, the faculty of wisdom is declared to

be their chief, that is, for the attainment of enlightenment."

525. Heartwood (Sara)
"Bhikkhus, just as among fragrant heartwoods red sandalwood

is declared to be their chief, so too, among the states conducive to

enlightenment the faculty of wisdom is declared to be their chief,

that is, for the attainment of enlightenment.

... "And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith ... the faculty of wisdom...."

526. Established (Patitthita sans. Pratishthit)
"Bhikkhus, when a bhikkhu is established in one thing, the five

faculties are developed, well developed in him. In what one

thing? In diligence.

"And what, bhikkhus, is diligence? Here, bhikkhus, a bhikkhu

guards the mind against the taints and against tainted states. 240

While he is guarding the mind thus, the faculty of faith goes to

fulfilment by development; the faculty of energy ... the faculty of

mindfulness ... the faculty of concentration ... the faculty of wisdom goes to fulfilment by development.

"It is in this way, bhikkhus, that when a bhikkhu is established

in one thing, the five faculties are developed, well developed in

him."

57 (7) Brahma Sahampati
On one occasion the Lord (Buddha) was dwelling at Uruvela on the

bank of the river Neranjara at the foot of the Goatherd's Banyan

Tree just after he had become fully enlightened. Then, while the

Lord (Buddha) was alone in seclusion, a reflection arose in his mind

thus: "The five faculties, when developed and cultivated, have

the Deathless as their ground, the Deathless as their destination,

the Deathless as their final goal. What five? The faculty of faith,

the faculty of energy, the faculty of mindfulness, the faculty of

concentration, the faculty of wisdom. These five faculties, when

developed and cultivated, have the Deathless as their ground,

the Deathless as their destination, the Deathless as their final

goal."

Then Brahma Sahampati, having known with his own mind

the reflection in the Lord (Buddha)'s mind, just as quickly as a

strong man might extend his drawn-in arm or draw in his

extended arm, disappeared from the brahma world and reappeared before the Lord (Buddha). He arranged his upper robe over

one shoulder, extended his joined hands in reverential salutation

towards the Lord (Buddha), and said to him: "So it is. Lord (Buddha)!

So it is. Fortunate One! Venerable sir, the five faculties ... (all as

above) ... have the Deathless as their final goal.

"Once in the past, venerable sir, I lived the holy life under the

Perfectly Enlightened One Kassapa. There they knew me as the

bhikkhu Sahaka. By having developed and cultivated these same

five faculties, venerable sir, I eliminated desire for sensual pleasures and thus, with the breakup of the body, after death, I was

reborn in a good destination, in the brahma world. There they

know me as Brahma Sahampati. So it is. Lord (Buddha)! So it is.

Fortunate One! I know this, I see this: how these five faculties,

when developed and cultivated, have the Deathless as their

ground, the Deathless as their destination, the Deathless as their

final goal."

528. The Boar’s Cave (Sukarakhata)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak, in the Boar's Cave. There the Lord (Buddha)

addressed the Venerable Sariputta thus:

"Considering what benefit, Sariputta, does a bhikkhu whose

taints are destroyed conduct himself in a way that shows

supreme honour towards the Tathagata and the Tathagata's

teaching?" 241

"It is, venerable sir, considering as benefit the unsurpassed

security from bondage that a bhikkhu whose taints are destroyed

conducts himself in a way that shows supreme honour towards

the Tathagata and the Tathagata's teaching."

"Good, good, Sariputta! For, Sariputta, it is considering as

benefit the unsurpassed security from bondage that a bhikkhu

whose taints are destroyed conducts himself in a way that shows

supreme honour towards the Tathagata and the Tathagata's

teaching.

"And what, Sariputta, is the unsurpassed security from bondage

that a bhikkhu whose taints are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching?"

"Here, venerable sir, a bhikkhu whose taints are destroyed

develops the faculty of faith, which leads to peace, leads to

enlightenment. He develops the faculty of energy ... the faculty

of mindfulness ... the faculty of concentration ... the faculty of

wisdom, which leads to peace, leads to enlightenment. This, venerable sir, is the unsurpassed security from bondage that a

bhikkhu whose taints are destroyed considers as the benefit

when he conducts himself in a way that shows supreme honour

towards the Tathagata and the Tathagata's teaching."

"Good, good, Sariputta! For that, Sariputta, is the unsurpassed

security from bondage that a bhikkhu whose taints are destroyed

considers as the benefit when he conducts himself in a way that

shows supreme honour towards the Tathagata and the

Tathagata's teaching.

"And what, Sariputta, is the supreme honour with which a

bhikkhu whose taints are destroyed conducts himself towards

the Tathagata and the Tathagata's teaching?"

"Here, venerable sir, a bhikkhu whose taints are destroyed

dwells reverential and deferential towards the Teacher, the

Dhamma, the Sangha, the training, and concentration- 242 This

venerable sir, is that supreme honour with which a bhikkhu

whose taints are destroyed conducts himself towards the

Tathagata and the Tathagata's teaching."

"Good, good, Sariputta! For that, Sariputta, is the supreme

honour with which a bhikkhu whose taints are destroyed conducts himself towards the Tathagata and the Tathagata's

teaching."

529. Arising (1) (Uppada1)
At Savatthi. "Bhikkhus, these five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a

Tathagata, an Arahant, a Perfectly Enlightened One. What five?

The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These

five faculties, developed and cultivated, if unarisen do not arise

apart from the appearance of a Tathagata, an Arahant, a Perfectly

Enlightened One."

530. Arising (2) (Uppada2)
At Savatthi. "Bhikkhus, these five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a

Fortunate One. What five? The faculty of faith, the faculty of

energy, the faculty of mindfulness, the faculty of concentration,

the faculty of wisdom. These five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a

Fortunate One."

531. Fetters (Samyojana)
At Savatthi. "Bhikkhus, these five faculties, when developed and

cultivated, lead to the abandoning of the fetters. What five? The

faculty of faith ... the faculty of wisdom. These five faculties...."

532. Underlying Tendencies (Anusaya)
"Bhikkhus, these five faculties, when developed and cultivated, lead to the uprooting of the underlying tendencies. What

five? The faculty of faith ... the faculty of wisdom. These five

faculties...."

533. Full Understanding (Parinna sans. Paripurna-gyan)
"Bhikkhus, these five faculties, when developed and cultivated

lead to the full understanding of the course. What five? The faculty of faith ... the faculty of wisdom. These five faculties...."

534. The Destruction of the Taints (Asavakkhaya sans. Ashrav-kshaya)
“Bhikkhus, these five faculties, when developed and cultivated

lead to the destruction of the taints. What five? The faculty of

faith. . . the faculty of wisdom.

“These five faculties, when developed and cultivated, lead to

the abandoning of the fetters, to the uprooting of the underlying

tendencies, to the full understanding of the course, to the

destruction of the taints. What five? The faculty of faith ... the

faculty of wisdom "

535. Fruit (Phala1)
“Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

“When, bhikkhus, these five faculties have been developed

and cultivated, one of two fruits may be expected: either final

knowledge in this very life or, if there is a residue of clinging, the

state of nonretuming."

536. Fruit (Phala2)
“Bhikkhus, there are these five faculties. What five? The faculty

of faith ... the faculty of wisdom. These are the five faculties.

“When, bhikkhus, these five faculties have been developed

and cultivated, seven fruits and benefits may be expected. What

are the seven fruits and benefits?

“One attains final knowledge early in this very life. If one does

not attain final knowledge early in this very life, then one attains

final knowledge at the time of death. If one does not attain final

knowledge early in this very life, or at the time of death, then

with the utter destruction of the five lower fetters one becomes

an attainer of Nibbana within the interval ... an attainer of

Nibbana upon landing ... an attainer of Nibbana without exertion ... an attainer of Nibbana with exertion ... one bound

upstream, heading towards the Akanittha realm.

"When, bhikkhus, these five faculties have been developed

and cultivated, these seven fruits and benefits may be expected."

537. The Tree (1) (Rukkha1 sans. Vriksh)
"Bhikkhus, just as, among the trees of Jambudipa the rose-apple

tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of wisdom is declared to be

their chief, that is, for the attainment of enlightenment.

"And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to

enlightenment; it leads to enlightenment.... The faculty of wisdom is a state conducive to enlightenment; it leads to enlightenment.

"Just as, bhikkhus, among the trees of Jambudipa the rose apple(Jambu sans. Jamun) tree is declared to be their chief, so too, among the states

conducive to enlightenment the faculty of wisdom is declared to

be their chief, that is, for the attainment of enlightenment."

538. The Tree (2) (Rukkha2 sans. Vriksh)
"Bhikkhus, just as, among the trees of the Tavatimsa devas (heaven) the

coral tree (Parichattak sans. Parijat) 243 is declared to be their chief, so too, among the states

conducive to enlightenment the faculty of wisdom is declared to

be their chief, that is, for the attainment of enlightenment.

"And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith . . . The faculty of wisdom . . . that is, for

the attainment of enlightenment."

539. The Tree (3) (Rukkha3 sans. Vriksh)
"Bhikkhus, just as, among the trees of the asuras (devil world) the trumpet flower tree (Cittapatali) 244 is declared to be their chief, so too, among the

states conducive to enlightenment the faculty of wisdom is

declared to be their chief ... (all as above ) ... that is, for the attainment of enlightenment."

540. The Tree (4) (Rukkha4 sans. Vriksh)
"Bhikkhus, just as, among the trees of the supannas the silk-cotton (Kutasimbali) tree is declared to be their chief, so too, among the states

conducive to enlightenment the faculty of wisdom is declared to

be their chief ... (all as above) ... that is, for the attainment of

enlightenment."

541-552. Eastward, Etc. (Pacinadi sans. Paschim-nadi)
"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the five spiritual faculties slants, slopes, and inclines towards

Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the five spiritual faculties so that he slants, slopes, and inclines

towards Nibbana? Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops the faculty of energy ...

the faculty of mindfulness ... the faculty of concentration ... the

faculty of wisdom, which is based upon seclusion, dispassion,

and cessation, maturing in release.

"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve,

Thus the subchapter is recited.

553-564. The Tathagata, Etc.
(To be elaborated by way of the faculties parallel to previous)

Tathagata, footprint, roof peak.

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

565-576. Strenuous, Etc.(Balakaraniya)
(To be elaborated parallel to previous)

Strenuous, seeds, and nagas,

The tree, the pot, the spike.

The sky, and two on clouds,

The ship, guest house, and river.

577-586. Searches, Etc. (Esana)
(To be elaborated parallel to previous)

Searches, discriminations, taints,

Kinds of existence, threefold suffering,

Barrenness, stains, and troubles.

Feelings, craving, and thirst.

587-596. Floods, Higher Fetters Etc. (Oghadi)
(To be elaborated parallel to previous)

"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The five spiritual faculties are to be

developed for direct knowledge of these five higher fetters, for

the full understanding of them, for their utter destruction, for

their abandoning.

"What five? Here, bhikkhus, a bhikkhu develops the faculty of

faith. . . the faculty of wisdom, which is based upon seclusion,

dispassion, and cessation, maturing in release.

"These five spiritual faculties are to be developed for direct

knowledge of these five higher fetters, for the full understanding

of them, for their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging,

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances

Aggregates, fetters lower and higher.

13. Ganges Repetition Series (Gangapeyyalavaggo)
(Removal of Lust Version)

597-608. The River Ganges — Eastward, Etc. (Pacinadi sans. Paschim-nadi)
"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the five spiritual faculties slants, slopes, and inclines towards

Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the five spiritual faculties so that he slants, slopes, and inclines

towards Nibbana? Here, bhikkhus, a bhikkhu develops the faculty of faith. . . the faculty of wisdom, which has as its final goal

the removal of lust, the removal of hatred, the removal of delusion.

"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbana."

14. Diligence (Appamadavaggo)
(Removal of Lust Version)

15. Strenuous Deeds Section(Balakaraniyavaggo)
(Removal of Lust Version)

16. Searches Section (Esanavaggo)
(Removal of Lust Version)

XVII. Floods (Oghavaggo)
(Removal of Lust Version)

641-650. Floods,Higher Fetters Etc. (Oghadi)
"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The five spiritual faculties are to be

developed for direct knowledge of these five higher fetters, for

the full understanding of them, for their utter destruction, for

their abandoning.

"What five? Here, bhikkhus, a bhikkhu develops the faculty of

faith... [243] ... the faculty of wisdom, which has as its final goal

the removal of lust, the removal of hatred, the removal of delusion.

"These five spiritual faculties are to be developed for direct

knowledge of these five higher fetters, for the full understanding

of them, for their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging,

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

( All to be elaborated by way of the five faculties having as their fi na i

goal the removal of lust, the removal of hatred, the removal of delusbn.)

651-662. The River Ganges — Eastward, Etc. (Pacinadi sans. Paschim-nadi)
At Savatthi. There the Lord (Buddha) said this: "Bhikkhus, there are

these four right strivings. What four? Here, bhikkhus, a bhikkhu

generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind,

and strives. He generates desire for the abandoning of arisen evil

unwholesome states; he makes an effort, arouses energy, applies

his mind, and strives. He generates desire for the arising of

unarisen wholesome states; he makes an effort, arouses energy,

applies his mind, and strives. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase,

expansion, and fulfilment by development; he makes an effort,

arouses energy, applies his mind, and strives. These are the four

right strivings. 245

"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the four right strivings slants, slopes, and inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate the

four right strivings so that he slants, slopes, and inclines towards

Nibbana? [245] Here, bhikkhus, a bhikkhu generates desire for

the nonarising of unarisen evil unwholesome states; he makes an

effort, arouses energy, applies his mind, and strives. He generates

desire for the abandoning of arisen evil unwholesome states....

He generates desire for the arising of unarisen wholesome

states.... He generates desire for the maintenance of arisen

wholesome states, for their nondecay, increase, expansion, and

fulfilment by development; he makes an effort, arouses energy

applies his mind, and strives. These are the four right strivings

"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the four right strivings so that he slants, slopes, and inclines towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 45:92-102.)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve,

Thus the subchapter is recited.

663-672. The Tathagata, Etc.
(To be elaborated by way of the four right strivings parallel to previous 45:139-48.)

Tathagata, footprint, roof peak,

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

673-684. Strenuous, Etc. (Balakaraniyadi)
"Bhikkhus, just as whatever strenuous deeds are done, are all

done based upon the earth, established upon the earth, so too,

based upon virtue, established upon virtue, a bhikkhu develops

and cultivates the four right strivings.

"And how, bhikkhus, does a bhikkhu, based upon virtue,

established upon virtue, develop and cultivate the four right

strivings? Here, bhikkhus, a bhikkhu generates desire for the

nonarising of unarisen evil unwholesome states; he makes an

effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome

states.... He generates desire for the arising of unarisen wholesome states .... He generates desire for the maintenance of arisen

wholesome states, for their nondecay, increase, expansion, and

fulfilment by development; he makes an effort, arouses energy,

applies his mind, and strives. These are the four right strivings.

"It is in this way, bhikkhus, that a bhikkhu, based upon virtue,

established upon virtue, develops and cultivates the four right

strivings."

(To be elaborated parallel to previous 45:149-60.)

Strenuous, seeds, and nagas.

The tree, the pot, the spike.

The sky, and two on clouds.

The ship, guest house, and river.

685-694. Searches, Etc. (Esanadi)
"Bhikkhus, there are these three searches. What three? The

search for sensual pleasure, the search for existence, the search

for a holy life. These are the three searches. The four right

strivings are to be developed for direct knowledge of these three

searches, for the full understanding of them, for their utter

destruction, for their abandoning.

"What four? Here, bhikkhus, a bhikkhu generates desire for

the nonarising of unarisen evil unwholesome states ... for the

maintenance of arisen wholesome states, for their nondecay,

increase, expansion, and fulfilment by development; he makes an

effort, arouses energy, applies his mind, and strives.

"These four right strivings are to be developed for the direct

knowledge of these three searches, for the full understanding of

them, for their utter destruction, for their abandoning."

(To be elaborated parallel to previous 45:161-70.)

Searches, discriminations, taints.

Kinds of existence, threefold suffering.

Barrenness, stains, and troubles.

Feelings, craving, and thirst.

695-704. Floods,Higher Fetters Etc. (Oghadi)
(To be elaborated parallel to previous 45:171-79.)

“Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The four right strivings are to be developed for direct knowledge of these five higher fetters, for the full

understanding of them, for their utter destruction, for their abandoning.

“What four? Here, bhikkhus, a bhikkhu generates desire for

the nonarising of unarisen evil unwholesome states ... for the

maintenance of arisen wholesome states, for their nondecay,

increase, expansion, and fulfilment by development; he

makes an effort, arouses energy, applies his mind, and strives.

“These four right strivings are to be developed for the direct

knowledge of these five higher fetters, for the full understanding

of them, for their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

705-716. Powers, Etc. (Baladi)
"Bhikkhus, there are these five powers. What five? The power of

faith, the power of energy, the power of mindfulness, the power

of concentration, the power of wisdom. These are the five powers.

"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the five powers slants, slopes, and inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the five powers so that he slants, slopes, and inclines towards

Nibbana? Here, bhikkhus, a bhikkhu develops the power of

faith, which is based upon seclusion, dispassion, and cessation,

maturing in release. He develops the power of energy ... the

power of mindfulness ... the power of concentration ... the

power of wisdom, which is based upon seclusion, dispassion,

and cessation, maturing in release.

"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five powers so that he slants, slopes, and inclines

towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 45:92-102.)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve,

Thus the subchapter is recited.

717- 726. The Tathagata, Etc.
(To be elaborated by way of the powers parallel to previous 45:139-48.)

Tathagata, footprint, roof peak.

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

727-738. Strenuous, Etc.
(To be elaborated parallel to previous 45:149-60.)

Strenuous, seeds, and nagas.

The tree, the pot, the spike,

The sky, and two on clouds.

The ship, guest house, and river.

739-748 Searches, Etc.
(To be elaborated parallel to previous 45:161-70.)

Searches, discriminations, taints.

Kinds of existence, threefold suffering.

Barrenness, stains, and troubles.

Feelings, craving, and thirst.

749-758. Floods, Higher Fetters Etc. (Oghadi)
(To be elaborated parallel to previous 45:171-79.)

"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The five powers are to be developed

for direct knowledge of these five higher fetters, for the full

understanding of them, for their utter destruction, for their abandoning.

"What five? Here, bhikkhus, a bhikkhu develops the power of

faith ... the power of wisdom, which is based upon seclusion,

dispassion, and cessation, maturing in release.

"These five powers are to be developed for direct knowledge

of these five higher fetters, for the full understanding of them, for

their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies,

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

6. Ganges Repetition Series (Gangapeyyalavaggo)
(Removal of Lust Version)

759-770. The River Ganges — Eastward, Etc. (Pacinadi sans. Paschim-nadi)
"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates the five powers slants, slopes, and inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the Five powers so that he slants, slopes, and inclines towards

Nibbana? Here, bhikkhus, a bhikkhu develops the power of faith

... the power of wisdom, which has as its final goal the removal

of lust, the removal of hatred, the removal of delusion.

"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five powers so that he slants, slopes, and inclines towards Nibbana."

7. Diligence Section
(Removal of Lust Version)

8. Strenuous Deeds Section
(Removal of Lust Version)

9. Searches Section (Esanavaggo)
(Removal of Lust Version)

10. Floods Section (Oghavaggo)
(Removal of Lust Version)

803-812 Floods,Higher Fetters Etc. (Oghadi)
"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The five powers are to be developed

for direct knowledge of these five higher fetters, for the full

understanding of them, for their utter destruction, for their abandoning.

"What five? Here, bhikkhus, a bhikkhu develops the power of

faith ... the power of wisdom, which has as its final goal the

removal of lust, the removal of hatred, the removal of delusion.

"These five powers are to be developed for direct knowledge

of these five higher fetters, for the full understanding of them, for

their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances,

Aggregates, fetters lower and higher.

( All to be elaborated by way of the five powers having as their final

goal the removal of lust, the removal of hatred, the removal of delusion.)

813. From the Near Shore (Apara)
"Bhikkhus, these four bases for spiritual power, when developed

and cultivated, lead to going beyond from the near shore to the

far shore. What four? Here, bhikkhus, a bhikkhu develops the

basis for spiritual power that possesses concentration due to

desire and volitional formations of striving. 246 He develops the

basis for spiritual power that possesses concentration due to

energy and volitional formations of striving. He develops the

basis for spiritual power that possesses concentration due to

mind and volitional formations of striving. He develops the basis

for spiritual power that possesses concentration due to investigation and volitional formations of striving. These four bases for

spiritual power, when developed and cultivated, lead to going

beyond from the near shore to the far shore."

814. Neglected (Viraddha)
"Bhikkhus, those who have neglected the four bases for spiritual

power have neglected the noble path leading to the complete

destruction of suffering. Those who have undertaken the four

bases for spiritual power have undertaken the noble path leading

to the complete destruction of suffering.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving.

"Bhikkhus, those who have neglected ... who have undertaken

these four bases for spiritual power have undertaken the noble

path leading to the complete destruction of suffering."

815. Noble
"Bhikkhus, these four bases for spiritual power, when developed

and cultivated, are noble and emancipating; they lead the one

who acts upon them out to the complete destruction of suffering.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy. . . concentration due to mind ... concentration due to investigation and

volitional formations of striving. These four bases for spiritual

power. . . lead the one who acts upon them out to the complete

destruction of suffering."

816. Salvation (Nibbida)
"Bhikkhus, these four bases for spiritual power, when developed

and cultivated, lead to utter salvation, to dispassion, to cessation,

to peace, to direct knowledge, to enlightenment, to Nibbana.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving. These four bases for spiritual

power ... lead to Nibbana."

817. Spiritual Power(Iddhipadesa sans. Riddhipada)
"Bhikkhus, whatever ascetics or brahmins in the past generated

spiritual power in part, all did so because they had developed

and cultivated the four bases for spiritual power. Whatever

ascetics or brahmins in the future will generate spiritual power in

part, all will do so because they will have developed and culti

vated the four bases for spiritual power. Whatever ascetics or

brahmins at present generate spiritual power in part, all do so

because they have developed and cultivated the four bases for

spiritual power.

“What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving.

"Bhikkhus, whatever ascetics or brahmins in the past ... in the

future ... at present generate spiritual power in part, all do so

because they have developed and cultivated these four bases for

spiritual power."

818. Completely (Samatta sans. Samast)
"Bhikkhus, whatever ascetics or brahmins in the past generated

spiritual power completely, all did so because they had developed and cultivated the four bases for spiritual power. Whatever

ascetics or brahmins in the future will generate spiritual power

completely, all will do so because they will have developed and

cultivated the four bases for spiritual power. Whatever ascetics

or brahmins at present generate spiritual power completely, all

do so because they have developed and cultivated the four bases

for spiritual power.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving.

"Bhikkhus, whatever ascetics or brahmins in the past ... in the

future ... at present generate spiritual power completely, all do

so because they have developed and cultivated these four bases

for spiritual power."

819. Bhikkhus (Sans. Bhikshu )
"Bhikkhus, whatever bhikkhus in the past, by the destruction of

the taints, in this very life entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for themselves

with direct knowledge, all did so because they had developed

and cultivated the four bases for spiritual power. Whatever

bhikkhus in the future, by the destruction of the taints, in this

very life will enter and dwell in the taintless liberation of mind,

liberation by wisdom, realizing it for themselves with direct

knowledge, all will do so because they will have developed and

cultivated the four bases for spiritual power. Whatever bhikkhus

at present, by the destruction of the taints, in this very life enter

and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves with direct knowledge, all do so

because they have developed and cultivated the four bases for

spiritual power.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving.

"Bhikkhus, whatever bhikkhus in the past ... in the future ... at

present ... enter and dwell in the taintless liberation of mind, liberation by wisdom, ... all do so because they have developed and

cultivated these four bases for spiritual power."

820. Buddha
"Bhikkhus, there are these four bases for spiritual power. What

four? Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power

that possesses concentration due to energy ... concentration due

to mind. . . concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.

It is because he has developed and cultivated these four bases for

spiritual power that the Tathagata is called the Arahant, the

Perfectly Enlightened One."

821. Knowledge (Nana sans. Gyan)
"'This is the basis for spiritual power that possesses concentration due to desire and volitional formations of striving' thus

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light. 247

"'That basis for spiritual power possessing concentration due

to desire and volitional formations of striving is to be developed' — thus, bhikkhus, in regard to things unheard before, there

arose in me vision, knowledge, wisdom, true knowledge, and light.

"'That basis for spiritual power possessing concentration due

to desire and volitional formations of striving has been developed' — thus, bhikkhus, in regard to things unheard before, there

arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This is the basis for spiritual power that possesses concentration due to energy and volitional formations of striving' — thus,

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

"'That basis for spiritual power possessing concentration due

to energy and volitional formations of striving is to be developed

... has been developed' — thus, bhikkhus, in regard to things

unheard before, there arose in me vision, knowledge, wisdom,

true knowledge, and light.

"'This is the basis for spiritual power that possesses concentration due to mind and volitional formations of striving' — thus,

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

"'That basis for spiritual power possessing concentration due

to mind and volitional formations of striving is to be developed

... has been developed' — thus, bhikkhus, in regard to things

unheard before, there arose in me vision, knowledge, wisdom,

true knowledge, and light.

"'This is the basis for spiritual power possessing concentration

due to investigation and volitional formations of striving' — thus,

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

"'That basis for spiritual power possessing concentration due

to investigation and volitional formations of striving is to

developed ... has been developed' — thus, bhikkhus, in regard to

things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light."

822. The Shrine (Cetiya sans. Caitya)
Thus have I heard. 248 On one occasion the Lord (Buddha) was

dwelling at Vesali in the Great Wood in the Hall with the Peaked

Roof. [259] Then, in the morning, the Lord (Buddha) dressed and,

taking bowl and robe, entered Vesali for alms. When he had

walked for alms in Vesali and had returned from the alms round,

after his meal he addressed the Venerable Ananda thus:

"Take a sitting cloth, Ananda. Let us go to the Capala Shrine

for the day's abiding."

"Yes, venerable sir," the Venerable Ananda replied and, having taken a sitting cloth, he followed closely behind the Blessed

One. The Lord (Buddha) then went to the Capala Shrine and sat

down on a seat that was prepared. The Venerable Ananda, having paid homage to the Lord (Buddha), also sat down to one side.

The Lord (Buddha) then said to the Venerable Ananda:

"Delightful is Vesali, Ananda. Delightful is the Udena Shrine,

delightful the Gotamaka Shrine, delightful the Sattamba Shrine,

delightful the Bahuputta Shrine, delightful the Sarandada Shrine,

delightful the Capala Shrine. Whoever, Ananda, has developed

and cultivated the four bases for spiritual power, made them a

vehicle, made them a basis, stabilized them, exercised himself in

them, and fully perfected them could, if he so wished, live on for

the aeon or for the remainder of the aeon. The Tathagata,

Ananda, has developed and cultivated the four bases for spiritual

power, made them a vehicle, made them a basis, stabilized them,

exercised himself in them, and fully perfected them. If he so

wished, the Tathagata could live on for the aeon or for the

remainder of the aeon." 249

But though the Venerable Ananda was given such an obvious

signal by the Lord (Buddha), though he was given such an obvious

hint, he was unable to penetrate it. He did not implore the

Lord (Buddha): "Venerable sir, let the Lord (Buddha) live on for the

aeon! Let the Fortunate One live on for the aeon, for the welfare

of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of

devas and humans." To such an extent was his mind obsessed by Mara. 250

A second time. - . [260] A third time the Lord (Buddha) addressed

the Venerable Ananda: "Delightful is Vesali, Ananda

Whoever, Ananda, has developed and cultivated the four bases

for spiritual power ... could, if he so wished, live on for the aeon

or for the remainder of the aeon.... If he so wished, the Tathagata

could live on for the aeon or for the remainder of the aeon."

But again, though the Venerable Ananda was given such an

obvious signal by the Lord (Buddha), though he was given such an

obvious hint, he was unable to penetrate it.... To such an extent

was his mind obsessed by Mara.

Then the Lord (Buddha) addressed the Venerable Ananda: "You

may go, Ananda, at your own convenience."

"Yes, venerable sir," the Venerable Ananda replied, and he

rose from his seat, paid homage to the Lord (Buddha), and, keeping

his right side towards him, sat down nearby at the foot of a tree.

Then, not long after the Venerable Ananda had left, Mara the

Evil One approached the Lord (Buddha) and said to him:

"Venerable sir, let the Lord (Buddha) now attain final Nibbana! Let

the Fortunate One new attain final Nibbana! Now is the time for

the Lord (Buddha)'s final Nibbana! This statement was made, venerable sir, by the Lord (Buddha): 251 [261] 'I will not attain final

Nibbana, Evil One, until I have bhikkhu disciples who are wise,

disciplined, confident, secure from bondage, learned, upholders

of the Dhamma, practising in accordance with the Dhamma,

practising in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can

explain it, teach it, proclaim it, establish it, disclose it, analyse it,

and elucidate it; who can refute thoroughly with reasons the

prevalent tenets of others and can teach the efficacious

Dhamma.' 252 But at present, venerable sir, the Lord (Buddha) has

bhikkhu disciples who are wise ... and who can teach the efficacious Dhamma. Venerable sir, let the Lord (Buddha) now attain

final Nibbana! Let the Fortunate One now attain final Nibbana!

Now is the time for the Lord (Buddha)'s final Nibbana!

"And this statement was made, venerable sir, by the Blessed

One: 'I will not attain final Nibbana, Evil One, until I have

bhikkhuni disciples ... until I have male lay disciples ... until I

have female lay disciples who are wise ... and who can teach the

efficacious Dhamma.' But at present, venerable sir, the Blessed

One has female lay disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma,

practising in accordance with the Dhamrna, practising in

the proper way, conducting themselves accordingly; who have

learned their own teacher's doctrine and can explain it, teach it,

proclaim it, establish it, disclose it, analyse it, and elucidate it;

who can refute thoroughly with reasons the prevalent tenets of

others and can teach the efficacious Dhamma. Venerable sir, let

the Lord (Buddha) now attain final Nibbana! Let the Fortunate One

now attain final Nibbana! Now is the time for the Lord (Buddha)'s

final Nibbana!

"And this statement was made, venerable sir, by the Blessed

One: 'I will not attain final Nibbana, Evil One, until this holy life

of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.'

That holy life of the Lord (Buddha), venerable sir, has become successful and prosperous, extensive, popular, widespread, well

proclaimed among devas and humans. 253 Venerable sir, let the

Lord (Buddha) now attain final Nibbana! Let the Fortunate One

now attain final Nibbana! Now is the time for the Lord (Buddha)'s

final Nibbana!"

When this was said, the Lord (Buddha) said to Mara the Evil One:

"Be at ease. Evil One. It will not be long before the Tathagata's

final Nibbana takes place. Three months from now the Tathagata

will attain final Nibbana."

Then the Lord (Buddha), at the Capala Shrine, mindfully and

with clear comprehension relinquished his vital formation. 254

And when the Lord (Buddha) had relinquished his vital formation,

a great earthquake occurred, frightening and terrifying, and

peals of thunder shook the sky.

Then, having understood the meaning of this, the Lord (Buddha)

on that occasion uttered this inspired utterance:

"Comparing the incomparable and continued existence.

The sage relinquished the formation of existence.

Rejoicing within, concentrated, he broke

Continued self-existence like a coat of armour." 255

823. Before (Pubba sans. Poorva)
At Savatthi. "Bhikkhus, before my enlightenment, while I was

still a bodhisatta, not yet fully enlightened, it occurred to me:

'What now is the cause and condition for the development of the

bases for spiritual power?' It occurred to me: 'Here, a bhikkhu

develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking:

"Thus my desire will be neither too slack nor too tense; and it will

be neither constricted internally nor distracted externally." And

he dwells perceiving after and before: "As before, so after; as

after, so before; as below, so above; as above, so below; as by day,

so at night; as at night, so by day." Thus, with a mind that is open

and unenveloped, he develops the mind imbued with luminosity. 256 [264]

"'He develops the basis for spiritual power that possesses concentration due to energy and volitional formations of striving,

thinking: "Thus my energy will be neither too slack nor too tense;

and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before: "As before, so

after; as after, so before; as below, so above; as above, so below;

as by day, so at night; as at night, so by day." Thus, with a mind

that is open and unenveloped, he develops the mind imbued

with luminosity.

"'He develops the basis for spiritual power that possesses concentration due to mind and volitional formations of striving,

thinking: "Thus my mind will be neither too slack nor too tense;

and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before: "As before, so

after; as after, so before; as below, so above; as above, so below;

as by day, so at night; as at night, so by day." Thus, with a mind

that is open and unenveloped, he develops the mind imbued

with luminosity.

"'He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations of striving, thinking: "Thus my investigation will be neither too slack

nor too tense; and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before:

"As before, so after; as after, so before; as below, so above; as

above, so below; as by day, so at night; as at night, so by day."

Thus, with a mind that is open and unenveloped, he develops the

mind imbued with luminosity.

'"When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various

kinds of spiritual power: 257 having been one, he becomes many;

having been many, he becomes one; he appears and vanishes; he

goes unhindered through a wall, through a rampart, through a

mountain as though through space; he dives in and out of the

earth as though it were water; he walks on water without sinking

as though it were earth; seated cross-legged, he travels in

space like a bird; with his hand he touches and strokes the moon

and sun so powerful and mighty; he exercises mastery with the

body as far as the brahma world.

"'When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine ear

element, which is purified and surpasses the human, hears both

kinds of sounds, the divine and human, those that are far as well as near.

"'When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu understands the

minds of other beings and persons, having encompassed them

with his’ own mind. He understands a mind with lust as a mind

with lust; a mind without lust as a mind without lust; a mind

with hatred as a mind with hatred; a mind without hatred as a

mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted;

an exalted mind as exalted and an unexalted mind as unexalted;

a surpassable mind as surpassable and an unsurpassable mind as

unsurpassable; a concentrated mind as concentrated and an

unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated.

"'When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu recollects his manifold past abodes, that is, one birth, two births, three births, four

births, five births, ten births, twenty births, thirty births, forty

births, fifty [266] births, a hundred births, a thousand births, a

hundred thousand births, many aeons of world-contraction,

many aeons of world-expansion, many aeons of world-contraction

and expansion thus: "There I was so named, of such a clan with

such an appearance, such was my food, such my experience of

pleasure and pain, such my life span; passing away from there I

was reborn elsewhere, and there too I was so named, of such a

clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away

from there, I was reborn here." Thus he recollects his manifold

past abodes with their modes and details.

"'When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine eye,

which is purified and surpasses the human, sees beings passing

away and being reborn, inferior and superior, beautiful and ugly,

fortunate and unfortunate, and he understands how beings fare

on in accordance with their kamma thus: "These beings who

engaged in misconduct of body, speech, and mind, who reviled

the noble ones, held wrong view, and undertook actions based

on wrong view, with the breakup of the body, after death, have

been reborn in a state of misery, in a bad destination, in the

nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble

ones, who held right view, and undertook action based On right

view, with the breakup of the body, after death, have been reborn

in a good destination, in the heavenly world." Thus with the

divine eye, which is purified and surpasses the human, he sees

beings passing away and being reborn, inferior and superior,

beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on in accordance with their kamma.

"'When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu, by the destruction of

the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with

direct knowledge.'"

824. Of Great Fruit (Mahapphala)
"Bhikkhus, these four bases for spiritual power, when developed

and cultivated, are of great fruit and benefit. And how is it,

bhikkhus, that the four bases for spiritual power, when developed and cultivated, are of great fruit and benefit?

"Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving, thinking: 'Thus my desire will be neither

too slack nor too tense; and it will be neither constricted internally nor distracted externally.' And he dwells perceiving after

and before: 'As before, so after; as after, so before; as below, so

above; as above, so below; as by day, so at night; as at night, so

by day.' Thus, with a mind that is open and unenveloped, he

develops the mind imbued with luminosity.

"He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation ... he develops the mind imbued

with luminosity.

"When, bhikkhus, the four bases for spiritual power have been

developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many

... he exercises mastery with the body as far as the brahma

world....

"When, bhikkhus, the four bases for spiritual power have been

developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge."

825. Concentration due to Desire (Chandasamadhi)
"Bhikkhus, if a bhikkhu gains concentration, gains one-pointedness of mind based upon desire, 258 this is called concentration

due to desire. He generates desire for the non-arising of unarisen

evil unwholesome states; he makes an effort, arouses energy,

applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states; he makes an effort,

arouses energy, applies his mind, and strives. He generates

desire for the arising of unarisen wholesome states; he makes an

effort, arouses energy, applies his mind, and strives. He generates desire for the maintenance of arisen wholesome states, for

their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and

strives. These are called volitional formations of striving. 259 Thus

this desire and this concentration due to desire and these volitional

formations of striving: this is called the basis for spiritual power

that possesses concentration due to desire and volitional form

tions of striving.

"If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon energy, this is called concentration

due to energy. He generates desire for the nonarising of unarisen

evil unwholesome states ... for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy,

applies his mind, and strives. These are called volitional formations of striving. Thus this energy and this concentration due to

energy and these volitional formations of striving: this is called

the basis for spiritual power that possesses concentration due to

energy and volitional formations of striving.

"If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind, based upon mind, this is called concentration

due to mind. 260 He generates desire for the nonarising of

unarisen evil unwholesome states ... for the maintenance of

arisen wholesome states, for their nondecay, increase, expansion,

and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. These are called volitional formations of striving. Thus this mind and this concentration due to

mind and these volitional formations of striving: this is called the

basis for spiritual power that possesses concentration due to

mind and volitional formations of striving.

"If, bhikkhus, a bhikkhu gains concentration, gains one-pointedness of mind based upon investigation, this is called concentration due to investigation. 261 He generates desire for the nonarising of unarisen evil unwholesome states ... for the maintenance of arisen wholesome states, for their nondecay, increase,

expansion, and fulfilment by development; he makes an effort,

arouses energy, applies his mind, and strives. These are called

volitional formations of striving. Thus this investigation and this

concentration due to investigation and these volitional formations of striving: this is called the basis for spiritual power that

possesses concentration due to investigation and volitional formations of striving."

826. Moggallana
Thus have I heard. On one occasion the Lord (Buddha) was dwelling

at Savatthi in the Eastern Park in the Mansion of Migara's

Mother. Now on that occasion a number of bhikkhus who dwelt

on the ground floor of the mansion were restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddleminded, without clear comprehension, unconcentrated, scatterbrained, loose in their faculties. 262

Then the Lord (Buddha) addressed the Venerable Mahamoggallana thus: "Moggallana, your brothers in the holy life,

dwelling on the ground floor of the Mansion of Migara's Mother,

are restless ... loose in their faculties. Go, Moggallana, stir up a

sense of urgency in those bhikkhus."

"Yes, venerable sir," the Venerable Mahamoggallana replied.

Then he performed a feat of spiritual power such that he made

the Mansion of Migara's Mother shake, quake, and tremble with

his toe. 263 Then those bhikkhus, shocked and terrified, stood to

one side and said: "It is wonderful indeed, sir! It is amazing

indeed, sir! There is no wind, and this Mansion of Migara's

Mother has a deep base and is securely planted, immobile,

unshaking; yet it shook, quaked, and trembled."

Then the Lord (Buddha) approached those bhikkhus and said to

them: "Why, bhikkhus, are you standing to one side, shocked

and terrified?"

"It is wonderful, venerable sir! It is amazing, venerable sir!

There is no wind, and this Mansion of Migara's Mother has a

deep base and is securely planted, immobile, unshaking; yet it

shook, it quaked, it trembled."

"Bhikkhus, the bhikkhu Moggallana, desiring to stir up a sense

of urgency in you, made the Mansion of Migara's Mother shake,

quake, and tremble with his toe. What do you think, bhikkhus,

by having developed and cultivated what things has the bhikkhu

Moggallana become so powerful and mighty?"

"Venerable sir, our teachings are rooted in the Lord (Buddha),

guided by the Lord (Buddha), take recourse in the Lord (Buddha). It

would be good if the Lord (Buddha) would clear up the meaning of

this statement. Having heard it from him, the bhikkhus will

remember it."

"Then listen, bhikkhus.... It is because he has developed and

cultivated the four bases for spiritual power that the bhikkhu

Moggallana has become so powerful and mighty. What four

Here, bhikkhus, the bhikkhu Moggallana has developed the

basis for spiritual power that possesses concentration due to

desire and volitional formations of striving. He has developed

the basis for spiritual power that possesses concentration due to

energy ... concentration due to mind ... concentration due to

investigation and volitional formations of striving, thinking. Thus my investigation will be neither too slack nor too tense and it will be neither constricted internally nor distracted externally.'... Thus, with a mind that is open and unenveloped, he has

developed the mind imbued with luminosity.

"It is, bhikkhus, because he has developed and cultivated these

four bases for spiritual power that the bhikkhu Moggallana has

become so powerful and mighty.

"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four bases for spiritual power that he

wields the various kinds of spiritual power ... he exercises mastery with the body as far as the brahma world.... 264

"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four bases for spiritual power that by

the destruction of the taints, in this very life he enters and dwells

in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge."

827. The Brahmin Unnabha
Thus have I heard. On one occasion the Venerable Ananda was

dwelling at Kosambi in Ghosita's Park. Then the brahmin

Unnabha approached the Venerable' Ananda and exchanged

greetings with him. 265 When they had concluded their greetings

and cordial talk, he sat down to one side and said to the

Venerable Ananda: "For what purpose. Master Ananda, is the

holy life lived under the ascetic Gotama?"

"It is for the sake of abandoning desire, brahmin, that the holy

life is lived under the Lord (Buddha)."

"But, Master Ananda, is there a path, is there a way for the

abandoning of this desire?"

"There is a path, brahmin, there is a way for the abandoning of

this desire."

"But, Master Ananda, what is the path, what is the way for the

abandoning of this desire?"

"Here, brahmin, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving. He develops the basis for spiritual power

that possesses concentration due to energy. . . concentration due

to mind. . . concentration due to investigation and volitional formations of striving. This, brahmin, is the path, this is the way for

the abandoning of this desire."

"Such being the case. Master Ananda, the situation is interminable, not terminable. 266 It is impossible that one can abandon desire by means of desire itself."

"Well then, brahmin, I will question you about this matter.

Answer as you see fit. What do you think, brahmin, did you earlier have the desire, 'I will go to the park,' and after you went to

the park, did the corresponding desire subside?"

"Yes, sir."

"Did you earlier arouse energy, thinking, 'I will go to the park,'

and after you went to the park, did the corresponding energy

subside?"

"Yes, sir."

"Did you earlier make up your mind, 'I will go to the park,'

and after you went to the park, did the corresponding resolution 267 subside?"

"Yes, sir."

"Did you earlier make an investigation, 'Shall I go to the park?'

and after you went to the park, did the corresponding investigation subside?"

"Yes, sir."

"It is exactly the same, brahmin, with a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life,

done what had to be done, laid down the burden, reached his

own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. He earlier had the

desire for the attainment of arahantship, and when he attained

arahantship, the corresponding desire subsided. He earlier had

aroused energy for the attainment of arahantship, and when he

attained arahantship, the corresponding energy subsided. He

earlier had made up his mind to attain arahantship, and when he

attained arahantship, the corresponding resolution subsided. He

earlier made an investigation for the attainment of arahantshi

and when he attained arahantship, the corresponding investigation subsided. 268

“What do you think, brahmin, such being the case, is the situation terminable or interminable?"

"Surely, Master Ananda, such being the case, the situation is

terminable, not interminable. 269 Magnificent, Master Ananda!.

From today let Master Ananda remember me as a lay follower

who has gone for refuge for life."

828. Ascetics and Brahmins (1) (Samanabrahmana1)
"Bhikkhus, whatever ascetics or brahmins in the past were of

great spiritual power and might, all were so because they had

developed and cultivated the four bases for spiritual power.

Whatever ascetics or brahmins in the future will be of great spiritual power and might, all will be so because they will have

developed and cultivated the four bases for spiritual power.

Whatever ascetics or brahmins at present are of great spiritual

power and might, all are so because they have developed and

cultivated the four bases for spiritual power.

"What four? [274] Here, bhikkhus, a bhikkhu develops the

basis for spiritual power that possesses concentration due to

desire and volitional formations of striving. He develops the

basis for spiritual power that possesses concentration due to

energy ... concentration due to mind ... concentration due to

investigation and volitional formations of striving.

"Bhikkhus, whatever ascetics or brahmins in the past ... in the

future ... at present are of great spiritual power and might, all are

so because they have developed and cultivated these four bases

for spiritual power."

829. Ascetics and Brahmins (2) (Samanabrahmana2)
"Bhikkhus, whatever ascetics or brahmins in the past wielded the

various kinds of spiritual power, such that: having been one,

they became many. . . they exercised mastery with the body as far

as the brahma world — all did so because they had developed and

cultivated the four bases for spiritual power.

"Whatever ascetics or brahmins in the future will wield the

various kinds of spiritual power, such that: having been one,

they will become many ... [275] ... they will exercise mastery

with the body as far as the brahma world — all will do so because

they will have developed and cultivated the four bases for spiritual power.

"Whatever ascetics or brahmins at present wield the various

kinds of spiritual power, such that: having been one, they

become many. . . they exercise mastery with the body as far as

the brahma world — all do so because they have developed and

cultivated the four bases for spiritual power.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving.

"Bhikkhus, whatever ascetics or brahmins in the past ... in the

future ... at present wield the various kinds of spiritual power. ..

all do so because they have developed and cultivated these four

bases for spiritual power."

830. A Bhikkhu (Sans. Bhikshu i.e. Ascetic)
"Bhikkhus, it is because he has developed and cultivated the four

bases for spiritual power that a bhikkhu, by the destruction of the

taints, in this very life enters and dwells in the taintless liberation

of mind, liberation by wisdom, realizing it for himself with direct

knowledge.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind. . . concentration due to investigation and volitional formations of striving.

"It is, bhikkhus, because he has developed and cultivated these

four bases for spiritual power that a bhikkhu, by the

destruction of the taints, in this very life enters and dwells in the

taintless liberation of mind, liberation by wisdom, realizing it for

himself with direct knowledge."

831. A Teaching (Iddhadidesana sans. Riddhi-adi-desana)
"Bhikkhus, I will teach you spiritual power, the basis for spiritual

power, the development of the bases for spiritual power and

the way leading to the development of the bases for spiritual power.

"And what, bhikkhus, is spiritual power? Here, bhikkhus a

bhikkhu wields the various kinds of spiritual power: having

been one, he becomes many ... he exercises mastery with the

body as far as the brahma world. This is called spiritual power.

"And what, bhikkhus, is the basis for spiritual power? It is the

path and practice that leads to gaining spiritual power, to obtaining spiritual power. 270 This is called the basis for spiritual power.

"And what, bhikkhus, is the development of the bases for spiritual power? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy ... concentration due to mind ... concentration due to investigation and volitional formations of striving. This is called the development

of the bases for spiritual power.

"And what, bhikkhus, is the way leading to the development

of the bases for spiritual power? It is this Noble Eightfold Path;

that is, right view, right intention, right speech, right action, right

livelihood, right effort, right mindfulness, right concentration.

This is called the way leading to the development of the bases for

spiritual power."

832. Analysis (Vibhanga)
"Bhikkhus, these four bases for spiritual power, when developed

and cultivated, are of great fruit and benefit.

"And how, bhikkhus, are the four bases for spiritual power

developed and cultivated so that they are of great fruit and benefit?

"Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving, thinking: 'Thus my desire [277] will be

neither too slack nor too tense; and it will be neither constricted

internally nor distracted externally.' And he dwells perceiving

after and before: 'As before, so after; as after, so before; as below,

so above; as above, so below; as by day, so at night; as at night,

so by day.' Thus, with a mind that is open and unenveloped, he

develops the mind imbued with luminosity.

"He develops the basis for spiritual power that possesses concentration due to energy .. . concentration due to mind . . . concentration due to investigation ... he develops the mind imbued

with luminosity.

(i. Analysis of desire as a basis)

"And what, bhikkhus, is desire that is too slack? It is desire that

is accompanied by lassitude, associated with lassitude. 271 This is

called desire that is too slack.

"And what, bhikkhus, is desire that is too tense? It is desire that

is accompanied by restlessness, associated with restlessness. This

is called desire that is too tense.

"And what, bhikkhus, is desire that is constricted internally? It

is desire that is accompanied by sloth and torpor, associated with

sloth and torpor. This is called desire that is constricted internally.

"And what, bhikkhus, is desire that is disturbed externally? It

is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is

called desire that is distracted externally.

"And how, bhikkhus, does a bhikkhu dwell perceiving after

and before: 'As before, so after; as after, so before'? Here,

bhikkhus, the perception of after and before is well grasped by a

bhikkhu, well attended to, well considered, well penetrated by

wisdom. It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before: 'As before, so after; as after, so before.' 272

"And how, bhikkhus, does a bhikkhu dwell 'as below, so

above; as above, so below'? Here, bhikkhus, a bhikkhu reviews

this very body upwards from the soles of the feet, downwards

from the tips of the hairs, enclosed in skin, as full of many kinds

of impurities: 'There are in this body head-hairs, body-hairs,

nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys,

heart, liver, pleura, spleen, lungs, intestines, mesentery, contents

of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat,

tears, grease, saliva, snot, fluid of the joints, urine.' It is in this

Way, bhikkhus, that a bhikkhu dwells 'as below, so above; as

above, so below.'

"And how, bhikkhus, does a bhikkhu dwell 'as by day, so at

night; as at night, so by day? Here, bhikkhus, at night a bhikkhu

develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of

the same qualities, the same features, the same aspects, as he

develops that basis for spiritual power by day. Or else by day he

develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving by way of

the same qualities, the same features, the same aspects, as he

develops that basis for spiritual power at night. It is in this way

bhikkhus, that a bhikkhu dwells 'as by day, so at night; as at

night, so by day.'

"And how, bhikkhus, does a bhikkhu, with a mind that is open

and unenveloped, develop the mind imbued with luminosity?

Here, bhikkhus, the perception of light is well grasped by a

bhikkhu; the perception of day is well resolved upon. 273 It is in

this way, bhikkhus, that a bhikkhu, with a mind that is open and

unenveloped, develops the mind imbued with luminosity.

(ii. Analysis of energy as a basis)

"And what, bhikkhus, is energy that it too slack? It is energy that

is accompanied by lassitude, associated with lassitude. This is

called energy that is too slack.

"And what, bhikkhus, is energy that is too tense? It is energy

that is accompanied by restlessness, associated with restlessness.

This is called energy that is too tense.

"And what, bhikkhus, is energy that is constricted internally?

It is energy that is accompanied by sloth and torpor, associated

with sloth and torpor. This is called energy that is constricted

internally.

"And what, bhikkhus, is energy that is distracted externally? It

is energy that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is

called energy that is distracted externally ... ( all as above)

"It is in this way, bhikkhus, that a bhikkhu, with a mind that is

open and unenveloped, develops the mind imbued with luminosity.

(iii. Analysis of mind as a basis)

"And what, bhikkhus, is mind that is too slack? It is mind that is

accompanied by lassitude, associated with lassitude. This is

called mind that is too slack.

"And what, bhikkhus, is mind that is too tense? It is mind that

is accompanied by restlessness, associated with restlessness. This

is called mind that is too tense.

"And what, bhikkhus, is mind that is constricted internally? It

is mind that is accompanied by sloth and torpor, associated with

sloth and torpor. This is called mind that is constricted internally.

[280]

"And what, bhikkhus, is mind that is distracted externally? It

is mind that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is

called mind that is distracted externally ... ( all as above) ...

"It is in this way, bhikkhus, that a bhikkhu, with a mind that is

open and unenveloped, develops the mind imbued with luminosity.

(iv. Analysis of investigation as a basis)

"And what, bhikkhus, is investigation that is too slack? It is

investigation that is accompanied by lassitude, associated with

lassitude. This is called investigation that is too slack.

"And what, bhikkhus, is investigation that is too tense? It is

investigation that is accompanied by restlessness, associated

with restlessness. This is called investigation that is too tense.

"And what, bhikkhus, is investigation that is constricted internally? It is investigation that is accompanied by sloth and torpor,

associated with sloth and torpor. This is called investigation that

is constricted internally.

"And what, bhikkhus, is investigation that is distracted externally? It is investigation that is repeatedly distracted externally,

repeatedly disturbed, on account of the five cords of sensual

pleasure. This is called investigation that is distracted externally

... ( all as above ) ...

"It is in this way, bhikkhus, that a bhikkhu, with a mind that is

open and unenveloped, develops the mind imbued with luminosity.

"When, bhikkhus, the four bases for spiritual power have been

developed and cultivated in this way, they are of great fruit and

benefit.

"When, bhikkhus, the four bases for spiritual power have been

developed and cultivated in this way, a bhikkhu wields the

ious kinds of spiritual power: having been one, he becomes many; having been many, he becomes one ... he exercises mastery with the body as far as the brahma world....

"When, bhikkhus, the four bases for spiritual power have been

developed and cultivated in this way, a bhikkhu, by the destruction of the taints, [281] in this very life enters and dwells in the

taintless liberation of mind, liberation by wisdom, realizing it for

himself with direct knowledge."

(The six direct knowledges should be elaborated.)

833. The Path (Maggga sans. Marg)
At Savatthi. "Bhikkhus, before my enlightenment, while I was

still a bodhisatta, not yet fully enlightened, the thought occurred

to me: 'What is the path and practice for the development of the

bases for spiritual power?' It occurred to me: 'Here, a bhikkhu

develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving ... (as in §11 in full) ... that possesses concentration due to investigation and volitional formations of striving.... Thus, with a mind that is

open and unenveloped, he develops the mind imbued with luminosity.

"'When the four bases for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many;

having been many, he becomes one ... he exercises mastery with

the body as far as the brahma world....

"'When, bhikkhus, the four bases for spiritual power have been

developed and cultivated in this way, a bhikkhu, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge."'

(The six direct knowledges should be elaborated.)

834. The Iron Ball (Ayogulavaggo)
At Savatthi. Then the Venerable Ananda approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, does the Lord (Buddha) recall ever having gone to

the brahma world by spiritual power with a mind-made

body?" 274

"I recall, Ananda, having gone to the brahma world by spiritual power with a mind-made body."

"But, venerable sir, does the Lord (Buddha) recall ever having

gone to the brahma world by spiritual power with this body

composed of the four great elements?" 275

"I recall, Ananda, having gone to the brahma world by spiritual power with this body composed of the four great elements."

"That the Lord (Buddha) is able 276 to go to the brahma world by

spiritual power with a mind-made body, and that he recalls

having gone to the brahma world by spiritual power with this

body composed of the four great elements: that is wonderful and

amazing, venerable sir, on the part of the Lord (Buddha)."

"The Tathagatas, Ananda, are wonderful and possess wonderful qualities; the Tathagatas are amazing and possess amazing qualities.

"When, Ananda, the Tathagata immerses the body in the mind

and the mind in the body, 277 and when he dwells having entered

upon a blissful perception and a buoyant perception in regard to

the body, on that occasion the body of the Tathagata becomes

more buoyant, malleable, wieldy, and luminous.

"Just as an iron ball, Ananda, heated all day, becomes more

buoyant, malleable, wieldy, and luminous, so too, when the

Tathagata immerses the body in the mind and the mind in the

body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that

occasion the body of the Tathagata becomes more buoyant, malleable, wieldy, and luminous.

"When, Ananda, the Tathagata immerses the body in the mind

and the mind in the body, and when he dwells having entered

upon a blissful perception and a buoyant perception in regard to

the body, on that occasion the body of the Tathagata rises up

without difficulty from the earth into the air. He wields the various kinds of spiritual power: having been one, he becomes many;

having been many, he becomes one; ... he exercises mastery with

the body as far as the brahma world.

"Just as, Ananda, a tuft of cotton wool or kapok, being light,

sustained by the wind, rises up without difficulty from the earth

into the air, so too, when the Tathagata immerses the body in the

mind and the mind in the body, and when he dwells having

entered upon a blissful perception and a buoyant perception

regard to the body, on that occasion the body of the Tathagata

rises up without difficulty from the earth into the air. He wields

the various kinds of spiritual power: having been one, he

becomes many; having been many, he becomes one; .. . he exercises mastery with the body as far as the brahma world."

835. A Bhikkhu (Sans. Bhikshu)
"Bhikkhus, there are these four bases for spiritual power. What

four? Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving. He develops the basis for spiritual power

that possesses concentration due to energy ... concentration due

to mind ... concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.

"It is, bhikkhus, because he has developed and cultivated these

four bases for spiritual power that a bhikkhu, by the destruction

of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself

with direct knowledge." 278

836. Simple Version (Sans. Suddhika)
"Bhikkhus, there are these four bases for spiritual power. What

four? Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving. He develops the basis for spiritual power

that possesses concentration due to energy ... concentration due

to mind ... concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power."

837. Fruits (1) (Phala1)
"Bhikkhus, there are these four bases for spiritual power. What

four? Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving. He develops the basis for spiritual power

that possesses concentration due to energy ... concentration due

to mind ... concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.

"When, bhikkhus, these four bases for spiritual power have

been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue

of clinging, the state of nonretuming."

838. Fruits (2) (Phala2)
"Bhikkhus, there are these four bases for spiritual power. What

four? Here, bhikkhus, a bhikkhu develops the basis for spiritual

power that possesses concentration due to desire and volitional

formations of striving. He develops the basis for spiritual power

that possesses concentration due to energy. . . concentration due

to mind. . . concentration due to investigation and volitional formations of striving. These are the four bases for spiritual power.

"When, bhikkhus, these four bases for spiritual power have

been developed and cultivated, seven fruits and benefits may be

expected. What are the seven fruits and benefits?

"One attains final knowledge early in this very life. If one does

not attain final knowledge early in this very life, then one attains

final knowledge at the time of death. If one does not attain final

knowledge early in this very life, or at the time of death, then

with the utter destruction of the five lower fetters one becomes

an attainer of Nibbana in the interval ... an attainer of Nibbana

upon landing ... an attainer of Nibbana without exertion ... an

attainer of Nibbana with exertion ... one bound upstream, heading towards the Akanittha realm.

"When, bhikkhus, these four bases for spiritual power have

been developed and cultivated, these seven fruits and benefits

may be expected."

839. Ananda (1)
At Savatthi. Then the Venerable Ananda approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, what now [286] is spiritual power? What is the

basis for spiritual power? What is the development of the bases

for spiritual power? What is the way leading to the development

of the bases for spiritual power?"

(The Buddha's answers are exactly the same as in §831)

840. Ananda (2)
The Lord (Buddha) then said to the Venerable Ananda: "Ananda,

what now is spiritual power? What is the basis for spiritual

power? What is the development of the bases for spiritual

power? What is the way leading to the development of the bases

for spiritual power?"

(The Buddha anszoers his own questions exactly as in §19.)

841. A Number of Bhikkhus (1)
Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"Venerable sir, what now is spiritual power? What is the basis for

spiritual power? What is the development of the bases for spiritual power? What is the way leading to the development of the bases for spiritual power?"

(The Buddha's answers are exactly the same as in §831.)

842. A Number ofBhikkhus (2)
Then a number of bhikkhus approached the Lord (Buddha).... The

Lord (Buddha) then said to them: "Bhikkhus, what now is spiritual

power? What is the basis for spiritual power? What is the development of the bases for spiritual power? What is the way leading

to the development of the bases for spiritual power?"

(The Buddha answers his own questions exactly as in §831.)

843. Moggallana
There the Lord (Buddha) addressed the bhikkhus thus: "What do

you think, bhikkhus, by having developed and cultivated what

things has the bhikkhu Moggallana become so powerful and

mighty?"

"Venerable sir, our teachings are rooted in the Lord (Buddha) ..."

"It is because he has developed and cultivated the four bases

for spiritual power that the bhikkhu Moggallana has become so

powerful and mighty. What four? Here, bhikkhus, the bhikkhu

Moggallana has developed the basis for spiritual power that possesses concentration due to desire and volitional formations of

striving, thinking: 'Thus my desire will be neither too slack nor

too tense; and it will be neither constricted internally nor distracted externally.' And he has dwelt perceiving after and before:

'As before, so after; as after, so before; as below, so above; as

above, so below; as by day, so at night; as at night, so by day.'

Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the

basis for spiritual power that possesses concentration due to

energy ... concentration due to mind ... concentration due to

investigation and volitional formations of striving, thinking:

'Thus my investigation will be neither too slack nor too tense;

and it will be neither constricted internally nor distracted externally.'... Thus, with a mind that is open and unenveloped, he has

developed the mind imbued with luminosity.

"It is, bhikkhus, because he has developed and cultivated these

four bases for spiritual power that the bhikkhu Moggallana has

become so powerful and mighty.

"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four bases for spiritual power that he

wields the various kinds of spiritual power, such that: having

been one, he becomes many; having been many, he becomes one

... he exercises mastery with the body as far as the brahma

world....

"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four bases for spiritual power that by

the destruction of the taints, in this very life he enters and dwells

in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge." 279

844. The Tathagata
There the Lord (Buddha) addressed the bhikkhus thus: "What do

you think, bhikkhus, by having developed and cultivated what

things has the Tathagata become so powerful and mighty?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

“It is because he has developed and cultivated the four bases

for spiritual power that the Tathagata has become so powerful

and mighty. What four? Here, bhikkhus, the Tathagata has

developed the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, thinking.

Thus my desire will be neither too slack nor too tense; and it will

be neither constricted internally nor distracted externally.' And

he has dwelt perceiving after and before: 'As before, so after; as

after, so before; as below, so above; as above, so below; as by day,

so at night; as at night, so by day.' Thus, with a mind that is open

and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses concentration due to energy. . . concentration due to mind

... concentration due to investigation and volitional formations

of striving, thinking: 'Thus my investigation will be neither too

slack nor too tense; and it will be neither constricted internally

nor distracted externally.'... Thus, with a mind that is open and

unenveloped, he has developed the mind imbued with luminosity.

"It is, bhikkhus, because he has developed and cultivated these

four bases for spiritual power that the Tathagata has become so

powerful and mighty.

"It is, bhikkhus, because the Tathagata has developed and cultivated these four bases for spiritual power that he wields the

various kinds of spiritual power, such that: having been one, he

becomes many; having been many, he becomes one ... he

exercises mastery with the body as far as the brahma world....

"It is, bhikkhus, because the Tathagata has developed and

cultivated these four bases for spiritual power that by the

destruction of the taints, in this very life he enters and dwells in

the taintless liberation of mind, liberation by wisdom, realizing it

for himself with direct knowledge."

845-856. The River Ganges — Eastward, Etc.
"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu who develops and cultivates

the four bases for spiritual power slants, slopes, and inclines

towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate

the four bases for spiritual power so that he slants, slopes, and

inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops

the basis for spiritual power that possesses concentration due to

desire and volitional formations of striving. He develops the

basis for spiritual power that possesses concentration due to

energy ... concentration due to mind ... concentration due to

investigation and volitional formations of striving.

"It is in this way, bhikkhus, that a bhikkhu develops and

cultivates the four bases for spiritual power so that he slants,

slopes, and inclines towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 92-102.)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve

Thus the subchapter is recited.

857-866. The Tathagata, Etc.
(To be elaborated by way of the bases for spiritual power parallel to 139-148.)

Tathagata, footprint, roof peak,

Roots, heartwood, jasmine,

Monarch, the moon and sun.

Together with the cloth as tenth.

867-878. Strenuous, Etc.
(To be elaborated parallel to 149-60.)

Strenuous, seeds, and nagas,

The tree, the pot, the spike,

The sky, and two on clouds.

The ship, guest house, and river.

879-888. Searches, Etc. (Esanadi)
(To be elaborated parallel to 161-170.)

Searches, discriminations, taints,

Kinds of existence, threefold suffering,

Barrenness, stains, and troubles,

Feelings, craving, and thirst.

889-897. Floods, Etc.
(To be elaborated parallel to 171-179.)

898. Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust for

form, lust for the formless, conceit, restlessness, ignorance. These

are the five higher fetters. The four bases for spiritual power are

to be developed for direct knowledge of these five higher fetters,

for the full understanding of them, for their utter destruction, for

their abandoning.

"What four? Here, bhikkhus, a bhikkhu develops the basis for

spiritual power that possesses concentration due to desire and

volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy. . concentration due to mind. . . concentration due to investigation and

volitional formations of striving.

"These four bases for spiritual power are to be developed for

direct knowledge of these five higher fetters, for the full

understanding of them, for their utter destruction, for their

abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

899. Alone (1) (Rahogata1)
Thus have I heard. On one occasion the Venerable Anuruddha

was dwelling at Savatthi in Jeta's Grove, Anathapindika's

Park. 280 Then, while the Venerable Anuruddha was alone in

seclusion, a reflection arose in his mind thus: "Those who have

neglected these four establishments of mindfulness have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these four establishments of

mindfulness have undertaken the noble path leading to the complete destruction of suffering."

Then the Venerable Mahamoggallana, having known with his

own mind the reflection in the Venerable Anuruddha's mind,

just as quickly as a strong man might extend his drawn-in arm or

draw in his extended arm, appeared in the presence of the

Venerable Anuruddha and said to him:

"To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?"

"Here, friend, a bhikkhu dwells contemplating the nature of

origination in the body internally; 281 he dwells contemplating the

nature of vanishing in the body internally; he dwells contemplating the nature of origination and vanishing in the body internally — ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world:

"He dwells contemplating the nature of origination in the

body externally; he dwells contemplating the nature of vanishing

in the body externally; he dwells contemplating the nature of

origination and vanishing in the body externally — ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"He dwells contemplating the nature of origination in the body

internally and externally; he dwells contemplating the nature of

vanishing in the body internally and externally; he dwells contemplating the nature of origination and vanishing in the body

internally and externally — ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"If he wishes: 282 'May I dwell perceiving the repulsive in the

unrepulsive' he dwells perceiving the repulsive therein. If he

wishes: 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells perceiving the unrepulsive therein. If he wishes:

'May I dwell perceiving the repulsive in the unrepulsive and in

the repulsive,' he dwells perceiving the repulsive therein. If he

wishes: 'May I dwell perceiving the unrepulsive in the repulsive

and in the unrepulsive,' he dwells perceiving the unrepulsive

therein. If he wishes: 'Avoiding both the unrepulsive and the

repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and

clearly comprehending.

"He dwells contemplating the nature of origination ... the

nature of vanishing ... the nature of origination and vanishing in

feelings internally ... in feelings externally ... in feelings internally and externally - ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"If he wishes: 'May I dwell perceiving the repulsive in the

unrepulsive,' he dwells perceiving the repulsive therein.... If he

wishes: 'Avoiding both the unrepulsive and the repulsive, may I

dwell equanimously, mindful and clearly comprehending,' then

he dwells therein equanimously, mindful and clearly comprehending.

"He dwells contemplating the nature of origination ... the

nature of vanishing. . . the nature of origination and vanishing in

mind internally ... in mind externally ... in mind internally and

externally — ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

"If he wishes: 'May I dwell perceiving the repulsive in the

urirepulsive' he dwells perceiving the repulsive therein if wishes: 'Avoiding both the urirepulsive and the repulsive, may

dwell equanimously, mindful and clearly comprehending' then

he dwells therein equanimously, mindful and clearly comprehending.

"He dwells contemplating the nature of origination ... the

nature of vanishing. . . the nature of origination and vanishing in

phenomena internally ... in phenomena externally ... in phenomena internally and externally — ardent, clearly comprehending, mindful, having removed covetousness and displeasure in

regard to the world.

"If he wishes: 'May I dwell perceiving the repulsive in the

unrepulsive' he dwells perceiving the repulsive therein.... If he

wishes: 'Avoiding both the unrepulsive and the repulsive, may I

dwell equanimously, mindful and clearly comprehending' then

he dwells therein equanimously, mindful and clearly comprehending.

"It is in this way, friend, that these four establishments of

mindfulness have been undertaken by a bhikkhu."

900. Alone (2) (Rahogata2)
At Savatthi. Then, while the Venerable Anuruddha was alone in

seclusion, a reflection arose in his mind thus: "Those who have

neglected these four establishments of mindfulness have

neglected the noble path leading to the complete destruction of

suffering. Those who have undertaken these four establishments

of mindfulness have undertaken the noble path leading to the

complete destruction of suffering."

Then the Venerable Mahamoggallana, having known with his

own mind the reflection in the Venerable Anuruddha's mind,

just as [297] quickly as a strong man might extend his drawn-in

arm or draw in his extended arm, appeared in the presence of the

Venerable Anuruddha and said to him:

"To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?"

"Here, friend, a bhikkhu dwells contemplating the body in the

body internally, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world. He dwells contemplating the body in the body externally, ardent.

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. He dwells contemplating

the body in the body internally and externally, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world.

"He dwells contemplating feelings in feelings internally ...

contemplating feelings in feelings externally ... contemplating

feelings in feelings internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"He dwells contemplating mind in mind internally . . . contemplating mind in mind externally ... contemplating mind in mind

internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"He dwells contemplating phenomena in phenomena internally ... contemplating phenomena in phenomena externally ...

contemplating phenomena in phenomena internally and externally, ardent, clearly comprehending, mindful, having removed

covetousness and displeasure in regard to the world.

"It is in this way, friend, that these four establishments of

mindfulness have been undertaken by a bhikkhu."

901. Sutanu
On one occasion the Venerable Anuruddha was dwelling at

Savatthi on the bank of the Sutanu. Then a number of bhikkhus

approached the Venerable Anuruddha and exchanged greetings

with him. When they had concluded their greetings and cordial

talk, they sat down to one side [298] and said to the Venerable

Anuruddha:

"By having developed and cultivated what things has the

Venerable Anuruddha attained to greatness of direct knowledge?"

"It is, friends, because I have developed and cultivated the four

establishments of mindfulness that I have attained to greatness of

direct knowledge. What four? Here, friends, I dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to

the world.

"I dwell contemplating feelings in feelings ... mind in mind ...

phenomena in phenomena, ardent, clearly comprehendin

mindful, having removed covetousness and displeasure

regard to the world.

"It is, friends, because I have developed and cultivated these

four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friends, it is because I have

developed and cultivated these four establishments of mindfulness that I directly knew the inferior state as inferior; that I directly knew the middling state as middling; that I directly knew the sublime state as sublime." 283

902. The Thornbush Grove (1) (Kandaki1)
On one occasion the Venerable Anuruddha, the Venerable

Sariputta, and the Venerable Mahamoggallana were dwelling at

Saketa in the Thornbush Grove. 284 Then, in the evening, the

Venerable Sariputta and the Venerable Mahamoggallana

emerged from seclusion, approached the Venerable Anuruddha,

and exchanged greetings with him. When they had concluded

their greetings and cordial talk, they sat down to one side, and

the Venerable Sariputta said to the Venerable Anuruddha:

"Friend Anuruddha, what are the things that a bhikkhu who is

a trainee should enter and dwell in?"

"Friend, Sariputta, a bhikkhu who is a trainee should enter and

dwell in the four establishments of mindfulness. What four?

Here, friend, a bhikkhu dwells contemplating the body in the

body ... [299] ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. A bhikkhu who is a trainee should enter and dwell in

these four establishments of mindfulness."

903. The Thornbush Grove (2) (Kandaki2)
At Saketa. Sitting to one side the Venerable Sariputta said to the

Venerable Anuruddha:

"Friend Anuruddha, what are the things that a bhikkhu who is

beyond training should enter and dwell in?"

"Friend, Sariputta, a bhikkhu who is beyond training should

enter and dwell in the four establishments of mindfulness. What

four? Here, friend, a bhikkhu dwells contemplating the body in

the body ... feelings in feelings ... mind in mind ... phenomena

in phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world. A

bhikkhu who is beyond training should enter and dwell in these

four establishments of mindfulness."

904. The Thornbush Grove (3) (Kandaki3)
At Saketa. Sitting to one side, the Venerable Sariputta said to the

Venerable Anuruddha:

"By having developed and cultivated what things has the

Venerable Aruruddha attained to greatness of direct knowledge?"

"It is, friend, because I have developed and cultivated the four

establishments of mindfulness that I have attained to greatness of

direct knowledge. What four? Here, friend, I dwell contemplating the body in the body ... feelings in feelings ... mind in mind

... phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"It is, friend, because I have developed and cultivated these

four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friend, it is because I have

developed and cultivated these four establishments of mindfulness that I directly know the thousandfold world." 285

905. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)
At Savatthi. There the Venerable Anuruddha addressed the

bhikkhus thus: "Friends, bhikkhus!"

"Friend!" those bhikkhus replied. The Venerable Anuruddha

said this:

"Friends, these four establishments of mindfulness, when

developed and cultivated, lead to the destruction of craving.

What four? Here, friends, a bhikkhu dwells contemplating the

body in the body ... feelings in feelings ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world. These four establishments of mindfulness, when developed and cultivated, lead to the destruction of craving."

906. The Salala-Tree Hut (Salalagara)
On one occasion the Venerable Anuruddha was living at Savatthi

in a Salala - tree hut. There the Venerable Anuruddha addressed

the bhikkhus thus....

"Friends, the river Ganges slants, slopes, and inclines towards

the east. Now suppose a great crowd of people would come

along bringing a shovel and basket, thinking: 'We will make this

river Ganges slant, slope, and incline towards the west.' 286 What

do you think, friends, would that great crowd of people be able

to make the river Ganges slant, slope, and incline towards the

west?"

"No, friend. For what reason? Because the river Ganges slants,

slopes, and inclines towards the east, and it is not easy to make it

slant, slope, and incline towards the west. That great crowd of

people would only reap fatigue and vexation."

"So too, friends, when a bhikkhu is developing and cultivating

the four establishments of mindfulness, kings or royal ministers,

friends or colleagues, relatives or kinsmen, might invite

him to accept wealth, saying: 'Come, good man, why let these

saffron robes weigh you down? Why roam around with a shaven

head and begging bowl? Come, having returned to the lower life,

enjoy wealth and do meritorious deeds.' Indeed, friends, when

that bhikkhu is developing and cultivating the four establishments of mindfulness, it is impossible that he will give up the

training and return to the lower life. For what reason? Because

for a long time his mind has slanted, sloped, and inclined

towards seclusion. Thus it is impossible that he will give up the

training and return to the lower life.

"And how, friends, does a bhikkhu develop and cultivate the

four establishments of mindfulness? Here, friends, a bhikkhu

dwells contemplating the body in the body. . . feelings in feelings

... mind in mind ... phenomena in phenomena, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world.

"It is in this way, friends, that a bhikkhu develops and cultivates the four establishments of mindfulness."

907. Ambapali's Grove (Ambapalivana)
On one occasion the Venerable Anuruddha and the Venerable

Sariputta were dwelling at Vesali in Ambapali's Grove. Then, in

the evening, the Venerable Sariputta emerged from seclusion....

Sitting to one side, the Venerable Sariputta said to the Venerable

Anuruddha:

"Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?"

"Now, friend, I usually dwell with a mind well established in

the four establishments of mindfulness. What four? Here, friend,

I dwell contemplating the body in the body. . . feelings in feelings

... mind in mind ... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world.

"The bhikkhu, friend, who is an arahant, one whose taints are

destroyed, who has lived the holy life, done what had to be done,

laid down the burden, reached his own goal, utterly destroyed

the fetters of existence, one completely liberated through final

knowledge, usually dwells with a mind well established in these

four establishments of mindfulness."

"It is a gain for us, friend, it is well gained by us, friend, that

we were in the very presence of the Venerable Anuruddha when

he made such a bellowing utterance."

Gravely Ill (Balhagilana)
On one occasion the Venerable Anuruddha was dwelling at

Savatthi in the Blind Men's Grove, sick, afflicted, gravely ill.

Then a number of bhikkhus approached the Venerable

Anuruddha and said to him:

"In what dwelling does the Venerable Anuruddha usually

dwell so that the arisen bodily painful feelings do not persist

obsessing his mind?"

"It is, friends, because I dwell with a mind well established in

the four establishments of mindfulness that the arisen bodily

feelings do not persist obsessing my mind. What four? Here,

friend, I dwell contemplating the body in the body ... feelings in

feelings ... mind in mind ... phenomena in phenomena, ardent.

clearly comprehending, mindful, having removed covetous

and displeasure in regard to the world.

"It is, friends, because I dwell with a mind well established i n

these four establishments of mindfulness that the arisen bodily

painful feelings do not persist obsessing my mind."

909. A Thousand Aeons (Kappasahassa sans. Kalp-sahasra)
On one occasion the Venerable Anuruddha was dwelling at

Savatthi in Jeta's Grove, Anathapindika's Park. Then a number of

bhikkhus approached the Venerable Anuruddha and exchanged

greetings with him. When they had concluded their greetings

and cordial talk, they sat down to one side and said to the

Venerable Anuruddha:

"By having developed and cultivated what things has the

Venerable Anuruddha attained to greatness of direct knowledge?"

"It is, friends, because I have developed and cultivated the four

establishments of mindfulness that I have attained to greatness of

direct knowledge. What four? Here, friends, I dwell contemplating the body in the body ... feelings in feelings ... mind in mind

... phenomena in phenomena, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world.

"It is, friends, because I have developed and cultivated these

four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friends, it is because I have

developed and cultivated these four establishments of mindfulness that I recollect a thousand aeons."

910. Spiritual Power (Iddhividha)
... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I wield the

various kinds of spiritual power: having been one I become

many; having been many I become one ... I exercise mastery with

the body as far as the brahma world."

911. The Divine Ear (Dibbasota sans. Divya-strota)
. . . "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that with the divine

ear element, which is purified and surpasses the human, I hear

both kinds of sound, the divine and the human, those that are far

as well as near."

912. Encompassing the Mind (Cetopariya)
... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand

the minds of other beings and persons, having encompassed

them with my own mind. I understand a mind with lust as a

mind with lust ... an unliberated mind as an unliberated mind."

913. The Possible (Thana)
. . . "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand

the possible as possible and the impossible as impossible." 287

914. The Undertaking of Kamma (Kammasamadana)
. . "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as

it really is the result of past, future, and present kamma by way

of potential and by way of cause."

915. Leading Everywhere (Sabbatthagamini)
... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as

it really is the way leading everywhere."

916. Diverse Elements (Nana-dhatu)
"Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as

It really is the world with its manifold and diverse elements

917. Diverse Dispositions (Nanadimutti)
... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as

it really is the diversity in the dispositions of beings."

918. Degrees of the Faculties (Indriyaparopariyatta)
. . . "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the degrees of maturity in the spiritual faculties of other beings and persons."

919. The Jhanas, Etc.
... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as

it really is the defilement, the cleansing, and the emergence in

regard to the jhanas, deliverances, concentrations, and attainments."

920. Past Abodes (Pubbenivasa sans. Poorva-Nivasa )
... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I recollect my

manifold past abodes, that is, one birth, two births ... many

aeons of world-contraction and expansion.... Thus I recollect my

manifold past abodes with their modes and details."

921. The Divine Eye (Dibbacakkhu)
. . . "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that with the divine

eye, which is purified and surpasses the human, I see beings

passing away and being reborn ... and I understand how beings

fare on in accordance with their kamma."

922. The Destruction of the Taints (Asavakkhaya)
. . . "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that by the

destruction of the taints, in this very life I enter and dwell in the

taintless liberation of mind, liberation by wisdom, realizing it for

myself with direct knowledge."

923-934. The River Ganges — Eastward, Jhanadi Etc.
At Savatthi. There the Lord (Buddha) said this:

"Bhikkhus, there are these four jhanas. What four? Here,

bhikkhus, secluded from sensual pleasures, secluded from

unwholesome states, a bhikkhu enters and dwells in the first

jhana, which is accompanied by thought and examination, with

rapture and happiness born of seclusion. With the subsiding of

thought and examination, he enters and dwells in the second

jhana, which has internal confidence and unification of mind, is

without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comphending, he experiences happiness with the body; he enters and

dwells in the third jhana of which the noble ones declare: 'He is

equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing

away of joy and displeasure, he enters and dwells in the fourth

jhana, which is neither painful nor pleasant and includes the

purification of mindfulness by equanimity. These are the four

jhanas. 288

"Bhikkhus, just as the river Ganges slants, slopes, and inclines

towards the east, so too a bhikkhu [308] who develops and cultivates the four jhanas slants, slopes, and inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu who develops and cultivates the four jhanas slant, slope, and incline towards Nibbana?

Here, bhikkhus, secluded from sensual pleasures, secluded from

unwholesome states, a bhikkhu enters and dwells in the first

jhana ... the second jhana ... the third jhana ... the fourth jhana.

"It is in this way, bhikkhus, that a bhikkhu who develops and

cultivates the four jhanas slants, slopes, and inclines towards

Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 92-102.)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve

Thus the subchapter is recited.

935-944. The Tathagata, Etc.
(To be elaborated by way of the jhanas parallel to 139-148.)

Tathagata, footprint, roof peak.

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

945-956. Strenuous, Etc. (Balakaraniya)
(To be elaborated parallel to 149-160.)

Strenuous, seeds, and nagas.

The tree, the pot, the spike.

The sky, and two on clouds.

The ship, guest house, and river.

957-966 Searches, Etc. (Esana)
(To be elaborated parallel to 161-170.)

Searches, discriminations, taints.

Kinds of existence, threefold suffering,

Barrenness, stains, and troubles,

Feelings, craving, and thirst.

967-975. Floods, Etc.
(To be elaborated parallel to 171-179.)

976. Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust

for form, lust for the formless, conceit, restlessness, ignorance.

These are the five higher fetters. The four jhanas are to be developed for direct knowledge of these five higher fetters, for the full

understanding of them, for their utter destruction, for their

abandoning.

"What four? Here, bhikkhus, secluded from sensual pleasures,

secluded from unwholesome states, a bhikkhu enters and dwells

in the first jhana. . . the second jhana. . . the third jhana. . . the

fourth jhana.

"These four jhanas are to be developed for direct knowledge of

these five higher fetters, for the full understanding of them, for

their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies,

Cords of sensual pleasure, hindrances,

Aggregates, fetters lower and higher.

977. One Thing (Ekadhamma)
At Savatthi. There the Lord (Buddha) said this:

"Bhikkhus, one thing, when developed and cultivated, is of

great fruit and benefit. What one thing? Mindfulness of breathing. And how, bhikkhus, is mindfulness of breathing developed

and cultivated so that it is of great fruit and benefit?

"Here, bhikkhus, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out. 289

"Breathing in long, he knows: 'I breathe in long'; or breathing

out long, he knows: 'I breathe out long.' Breathing in short, he

knows: 'I breathe in short'; or breathing out short, he knows: 'I

breathe out short.' He trains thus: 'Experiencing the whole body,

I will breathe in'; he trains thus: 'Experiencing the whole body, I

will breathe out.' He trains thus: 'Tranquillizing the bodily formation, I will breathe in'; he trains thus: 'Tranquillizing the bodily formation, I will breathe out.' 290

"He trains thus: 'Experiencing rapture, I will breathe in'; he

trains thus: 'Experiencing rapture, I will breathe out.' He trains

thus: 'Experiencing happiness, I will breathe in'; he trains thus:

'Experiencing happiness, I will breathe out.' He trains thus:

'Experiencing the mental formation, I will breathe in'; he trains

thus: 'Experiencing the mental formation, I will breathe out.' He

trains thus: 'Tranquillizing the mental formation, I will breath

in'; he trains thus: 'Tranquillizing the mental formation, I will breathe out.' 291

"He trains thus: 'Experiencing the mind, I will breathe in'- h e

trains thus: 'Experiencing the mind, I will breathe out.' He trains

thus: 'Gladdening the mind, I will breathe in'; he trains thus - 'Gladdening the mind, I will breathe out.' He trains thus- 'Concentrating the mind, I will breathe in'; he trains thus - 'Concentrating the mind, I will breathe out.' He trains thus - 'Liberating the mind, I will breathe in'; he trains thus: 'Liberating the mind, I will breathe out.' 292

"He trains thus: 'Contemplating impermanence, I will breathe

in'; he trains thus: 'Contemplating impermanence, I will breathe

out.' He trains thus: 'Contemplating fading away, I will breathe

in'; he trains thus: 'Contemplating fading away, I will breathe

out.' He trains thus: 'Contemplating cessation, I will breathe in';

he trains thus: 'Contemplating cessation, I will breathe out.' He

trains thus: 'Contemplating relinquishment, I will breathe in'; he

trains thus: 'Contemplating relinquishment, I will breathe out.' 293

"It is, bhikkhus, when mindfulness of breathing is developed

and cultivated in this way that it is of great fruit and benefit."

978. Factors of Enlightenment (Bojjhanga sans. Bodhyang)
"Bhikkhus, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

"Here, bhikkhus, a bhikkhu develops the enlightenment factor

of mindfulness accompanied by mindfulness of breathing, based

upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of discrimination of states

... [313] ... the enlightenment factor of equanimity accompanied

by mindfulness of breathing, based upon seclusion, dispassion,

and cessation, maturing in release.

"It is in this way, bhikkhus, that mindfulness of breathing is

developed and cultivated so that it is of great fruit and benefit."

979. Simple Version (Suddhika)
"Bhikkhus, mindfulness of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

“Here, bhikkhus, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... (all as in §1) ... He trains thus: 'Contemplating relinquishment, I will breathe in'; he trains thus: 'Contemplating relinquishment, I will breathe out.'

“It is in this way, bhikkhus, that mindfulness of breathing is

developed and cultivated so that it is of great fruit and benefit."

980. Fruits (1) (Phala1)
( All as in preceding sutta, with the follozuing addition:)

"When, bhikkhus, mindfulness of breathing has been

developed and cultivated in this way, one of two fruits may be

expected: either final knowledge in this very life or, if there is a

residue of clinging, the state of nonretuming."

981. Fruits (2) (Phala2)
( All as in §979, with the following addition:)

"When, bhikkhus, mindfulness of breathing has been developed and cultivated in this way, seven fruits and benefits may be

expected. What are the seven fruits and benefits?

"One attains final knowledge early in this very life.

"If one does not attain final knowledge early in this very life,

then one attains final knowledge at the time of death.

"If one does not attain final knowledge early in this very life or

at the time of death, then with the utter destruction of the five

lower fetters one becomes an attainer of Nibbana in the interval.

"If one does not attain final knowledge early in this very life ...

or become an attainer of Nibbana in the interval, then with the

utter destruction of the five lower fetters one becomes an attainer

of Nibbana upon landing.

"If one does not attain final knowledge early in this very life

or become an attainer of Nibbana upon landing, then with the

utter destruction of the five lower fetters one becomes an attainer

of Nibbana without exertion.

"If one does not attain final knowledge early in this Very life

or become an attainer of Nibbana without exertion, then with the

utter destruction of the five lower fetters one becomes an attainer

of Nibbana with exertion.

"If one does not attain final knowledge early in this very life ...

or become an attainer of Nibbana with exertion, then with the

utter destruction of the five lower fetters one becomes one bound

upstream, heading towards the Akanittha realm.

"When, bhikkhus, mindfulness of breathing has been developed and cultivated in this way, these seven fruits and benefits may be expected."

982. Arittha
At Savatthi. There the Lord (Buddha) said this:

"Bhikkhus, do you develop mindfulness of breathing?"

When this was said, the Venerable Arittha said to the Blessed

One: "Venerable sir, I develop mindfulness of breathing."

"But in what way, Arittha, do you develop mindfulness of

breathing?"

"I have abandoned sensual desire for past sensual pleasures,

venerable sir, I have gotten rid of sensual desire for future sensual pleasures, and I have thoroughly dispelled perceptions of

aversion towards things internally and externally. Just mindful I

breathe in, mindful I breathe out. It is in this way, venerable sir,

that I develop mindfulness of breathing."

"That is mindfulness of breathing, Arittha, I do not say that it

is not. But as to how mindfulness of breathing is fulfilled in

detail, Arittha, listen and attend closely, I will speak." 294

"Yes, venerable sir," the Venerable Arittha replied. The Blessed

One said this:

"And how, Arittha, is mindfulness of breathing fulfilled in

detail? Here, Arittha, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... He trains thus: 'Contemplating relinquishment, I will

breathe in'; he trains thus: 'Contemplating relinquishment, I will

breathe out.'

"It is in this way, Arittha, that mindfulness of breathing is fulfilled in detail."

983. Mahakappina
At Savatthi. Now on that occasion the Venerable Mahakappina

was sitting not far from the Lord (Buddha), with his legs folded

crosswise, holding his body straight, having set up mindfulness

in front of him. The Lord (Buddha) saw him sitting nearby, with his

legs folded crosswise, his body straight, having set up mindfulness in front of him. Having seen him, he addressed the

bhikkhus thus:

"Bhikkhus, do you see any shaking or trembling in this

bhikkhu's body?"

"Venerable sir, whenever we see that venerable one, whether

he is sitting in the midst of the Sangha or sitting alone in private,

we never see any shaking or trembling in that venerable

one's body."

"Bhikkhus, that bhikkhu gains at will, without trouble or difficulty, that concentration through the development and cultivation of which no shaking or trembling occurs in the body, and no

shaking or trembling occurs in the mind. And what concentration is it through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind?

"It is, bhikkhus, when concentration by mindfulness of breathing 295 has been developed and cultivated that no shaking or

trembling occurs in the body, and no shaking or trembling occurs

in the mind. And how, bhikkhus, is concentration by mindfulness of breathing developed and cultivated so that no shaking or

trembling occurs in the body, and no shaking or trembling occurs

in the mind?

"Here, bhikkhus, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... He trains thus: 'Contemplating relinquishment, I will

breathe in'; he trains thus: 'Contemplating relinquishment, I will

breathe out.'

"It is, bhikkhus, when concentration by mindfulness of breath

ing has been developed and cultivated in this way that no shak

ing or trembling occurs in the body, and no shaking or trembling

occurs in the mind."

984. The Simile of the Lamp (Padipopama sans. Pradeep-upama)
"Bhikkhus, concentration by mindfulness of breathing, when

developed and cultivated, is of great fruit and benefit. And how,

bhikkhus, is concentration by mindfulness of breathing developed and cultivated so that it is of great fruit and benefit?

"Here, bhikkhus, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... He trains thus: 'Contemplating relinquishment, I will

breathe in'; he trains thus: 'Contemplating relinquishment, I will

breathe out.'

"It is in this way, bhikkhus, that concentration by mindfulness

of breathing is developed and cultivated so that it is of great fruit

and benefit.

"I too, bhikkhus, before 'my enlightenment, while I was still a

bodhisatta, not yet fully enlightened, generally dwelt in this

dwelling. While I generally dwelt in this dwelling, neither my

body nor my eyes became fatigued and my mind, by not clinging, was liberated from the taints.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May neither my

body nor my eyes become fatigued and may my mind, by not

clinging, be liberated from the taints,' this same concentration by

mindfulness of breathing should be closely attended to. 296

"Therefore, bhikkhus, if a bhikkhu wishes: 'May the memories

and intentions connected with the household life be abandoned

by me,' this same concentration by mindfulness of breathing

should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 297 'May I dwell perceiving the repulsive in the unrepulsive' this same concentration

by mindfulness of breathing should be closely attended to. If a

bhikkhu wishes: 'May I dwell perceiving the unrepulsive in

repulsive' this same concentration by mindfulness of breathing

should be closely attended to. If a bhikkhu wishes: 'May I dwell

perceiving the repulsive in the unrepulsive and the repulsive'

this same concentration by mindfulness of breathing should be

closely attended to. If a bhikkhu wishes: 'May I dwell perceiving the unrepulsive in the repulsive and the unrepulsive' this same concentration by mindfulness of breathing should be

closely attended to. If a bhikkhu wishes: 'Avoiding both the

unrepulsive and the repulsive, may I dwell equanimous, mindful and clearly comprehending' this same concentration by mindfulness of breathing should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, secluded

from sensual pleasures, secluded from unwholesome states,

enter and dwell in the first jhana, which is accompanied by

thought and examination, with rapture and happiness born of

seclusion' this same concentration by mindfulness of breathing

should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the

subsiding of thought and examination, enter and dwell in the

second jhana, which has internal confidence and unification of

mind, is without thought and examination, and has rapture and

happiness born of concentration' this same concentration by

mindfulness of breathing should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the

fading away as well of rapture, dwell equanimous and, mindful

and clearly comprehending, may I experience happiness with the

body; may I enter and dwell in the third jhana of which the noble

ones declare: "He is equanimous, mindful, one who dwells happily" this same concentration by mindfulness of breathing should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the

abandoning of pleasure and pain, and with the previous passing

away of joy and displeasure, enter and dwell in the fourth jhana,

which is neither painful nor pleasant and includes the purification of mindfulness by equanimity' this same concentration by mindfulness of breathing should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the

complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that "space is infinite,"

enter and dwell in the base of the infinity of space' this same

concentration by mindfulness of breathing should be closely

attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the base of the infinity of space, aware

that "consciousness is infinite," enter and dwell in the base of the

infinity of consciousness' this same concentration by mindfulness of breathing should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the base of the infinity of consciousness,

aware that "there is nothing," enter and dwell in the base of nothingness' this same concentration by mindfulness of breathing

should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely

transcending the base of nothingness, enter and dwell in the base

of neither-perception-nor-nonperception' this same concentration by mindfulness of breathing should be closely attended to.

"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the base of neither-perception-nor-non-perception, enter and dwell in the cessation of perception and

feeling' this same concentration by mindfulness of breathing

should be closely attended to.

"When, bhikkhus, the concentration by mindfulness of breathing has been developed and cultivated in this way, if he feels a

pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted

in.' 298 If he feels a painful feeling, he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is

not delighted in.' If he feels a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.'

"If he feels a pleasant feeling, he feels it detached; if he feels a

painful feeling, he feels it detached; if he feels a neither-painful-nor-pleasant feeling, he feels it detached.

"When he feels a feeling terminating with the body, he understands: 'I feel a feeling terminating with the body.' When he feels

a feeling terminating with life, he understands: 1 feel a feeling

terminating with life.' He understands: 'With the breakup of the

body, following the exhaustion of life, all that is felt, not being

delighted in, will become cool right here.'

"Just as, bhikkhus, an oil lamp burns in dependence on the oil

and the wick, and with the exhaustion of the oil and the wick it

is extinguished through lack of fuel, so too, bhikkhus, when a

bhikkhu [320] feels a feeling terminating with the body ... terminating with life ... He understands: 'With the breakup of the

body, following the exhaustion of life, all that is felt, not being

delighted in, will become cool right here.'"

985. At Vesali
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Vesali in the Great Wood in the Hall with the Peaked

Roof. 299 Now on that occasion the Lord (Buddha) was giving the

bhikkhus a talk on foulness in many ways, was speaking in

praise of foulness, was speaking in praise of the development of

foulness meditation. 300

Then the Lord (Buddha) addressed the bhikkhus thus:

"Bhikkhus, I wish to go into seclusion for half a month. I should

not be approached by anyone except the one who brings me

almsfood." 301

"Yes, venerable sir," those bhikkhus replied, and no one

approached the Lord (Buddha) except the one who brought him

almsfood.

Then those bhikkhus, thinking: "The Lord (Buddha) was giving a

talk on foulness in many ways, was speaking in praise of foulness, was speaking in praise of the development of foulness meditation," dwelt devoted to the development of foulness meditation in its many aspects and factors. Being repelled, humiliated,

and disgusted with this body, they sought for an assailant. In one

day ten bhikkhus used the knife, or in one day twenty or thirty

bhikkhus used the knife. 302

Then, when that half-month had passed, the Lord (Buddha)

emerged from seclusion and addressed the Venerable Ananda:

"Why, Ananda, does the Bhikkhu Sangha look so diminished?" 303

"Venerable sir, that is because [the Lord (Buddha) had given a

talk on foulness in many ways, had spoken in praise of foulness,

[321] had spoken in praise of the development of foulness meditation, and those bhikkhus,] 304 thinking: 'The Lord (Buddha) was

giving a talk on foulness in many ways, was speaking in praise of

foulness, was speaking in praise of the development of foulness

meditation' dwelt devoted to the development of foulness mediitation in its many aspects and factors. Being repelled, humiliated, and disgusted with this body, they sought for an assailant in

one day ten bhikkhus used the knife, or in one day twenty or

thirty bhikkhus used the knife. It would be good, venerable sir if

the Lord (Buddha) would explain another method so that this

Bhikkhu Sangha may be established in final knowledge."

"Well then, Ananda, assemble in the attendance hall all the

bhikkhus who are living in dependence on Vesali."

"Yes, venerable sir," the Venerable Ananda replied, and he

assembled in the attendance hall all the bhikkhus who were living in dependence on Vesali, as many as there were. Then he

approached the Lord (Buddha) and said to him: "The Bhikkhu

Sangha has assembled, venerable sir. Let the Lord (Buddha) come

at his own convenience."

Then the Lord (Buddha) went to the attendance hall, sat down in

the appointed seat, and addressed the bhikkhus thus:

"Bhikkhus, this concentration by mindfulness of breathing,

when developed and cultivated, is peaceful and sublime, an

ambrosial pleasant dwelling, and it disperses and quells right on

the spot evil unwholesome states whenever they arise. 305

"Just as, bhikkhus, in the last month of the hot season, when a

mass of dust and dirt has swirled up, a great rain cloud out of

season disperses it and quells it on the spot, 306 so too concentration by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, [322] an ambrosial pleasant

dwelling, and it disperses and quells on the spot evil unwholesome states whenever they arise. And how is this so?

"Here, bhikkhus, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... He trains thus: 'Contemplating relinquishment, I will

breathe in'; he trains thus: 'Contemplating relinquishment, I will

breathe out.'

"It is in this way, bhikkhus, that concentration by mindfulness

of breathing is developed and cultivated so that it is peaceful and

sublime, an ambrosial pleasant dwelling, and it disperses and

quells on the spot evil unwholesome states whenever they arise.

986. Kimbila
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Kimbila in the Bamboo Grove. There the Lord (Buddha)

addressed the Venerable Kimbila thus: "How is it now, Kimbila,

that concentration by mindfulness of breathing is developed and

cultivated so that it is of great fruit and benefit?"

When this was said, the Venerable Kimbila was silent. A second time ... A third time the Lord (Buddha) addressed the

Venerable Kimbila: "How is it now, Kimbila, that concentration

by mindfulness of breathing is developed and cultivated so that

it is of great fruit and benefit?" A third time the Venerable

Kimbila was silent.

When this happened, the Venerable Ananda said to the Blessed

One: "Now is the time for this. Lord (Buddha)! Now is the time for

this. Fortunate One! The Lord (Buddha) should speak on concentration by mindfulness of breathing. Having heard it from the

Lord (Buddha), the bhikkhus will remember it."

"Well then, Ananda, listen and attend closely, I will speak."

"Yes, venerable sir," the Venerable Ananda replied. The

Lord (Buddha) said this:

"And how, Ananda, is concentration by mindfulness of breathing developed and cultivated so that it is of great fruit and benefit? Here, Ananda, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... He trains thus: 'Contemplating relinquishment, I will

breathe in'; he trains thus: 'Contemplating relinquishment, I will

breathe out.'

(i. Contemplation of the body)

"Whenever, 307 Ananda, a bhikkhu, when breathing in long,

knows: 'I breathe in long'; or, when breathing out long, knows: 'I

breathe out long'; when breathing in short, knows: 'I breathe in

short'; or, when breathing out short, knows: 'I breathe out short';

when he trains thus: 'Experiencing the whole body, I will breathe

in'; when he trains thus: 'Experiencing the whole body, I will

breathe out'; when he trains thus: 'Tranquillizing the bodily formation, I will breathe in'; when he trains thus: 'Tranquillizing the bodily formation, I will breathe out' — on that occasion the

bhikkhu dwells contemplating the body in the body, ardent

clearly comprehending, mindful, having removed covetousnes

and displeasure in regard to the world. For what reason? I call

this a certain kind of body, Ananda, that is, breathing in and

breathing out. 308 Therefore, Ananda, on that occasion the

bhikkhu dwells contemplating the body in the body, ardent

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world.

(ii. Contemplation of feelings)

"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing

rapture, I will breathe in'; when he trains thus: 'Experiencing

rapture, I will breathe out'; when he trains thus: 'Experiencing

happiness, I will breathe in'; when he trains thus: 'Experiencing

happiness, I will breathe out'; when he trains thus: 'Experiencing

the mental formation, I will breathe in'; when he trains thus:

'Experiencing the mental formation, I will breathe out'; when he

trains thus: 'Tranquillizing the mental formation, I will breathe

in'; when he trains thus: 'Tranquillizing the mental formation, I

will breathe out' — on that occasion the bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. For what reason? I call this a certain kind of

feeling, Ananda, that is, close attention to breathing in and

breathing out. 309 Therefore, Ananda, on that occasion the

bhikkhu dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and

displeasure in regard to the world.

(iii. Contemplation of mind)

"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing the

mind, I will breathe in'; when he trains thus: 'Experiencing the

mind, I will breathe out'; when he trains thus: 'Gladdening the

mind, I will breathe in'; when he trains thus: 'Gladdening the

mind, I will breathe out'; when he trains thus: 'Concentrating the

mind, I will breathe in'; when he trains thus: 'Concentrating the

mind, I will breathe out'; when he trains thus: 'Liberating the

mind, I will breathe in'; when he trains thus: 'Liberating the

mind, I will breathe out' — on that occasion the bhikkhu dwells

contemplating mind in mind, ardent, clearly comprehending,

mindful, having removed covetousness and displeasure in

regard to the world. For what reason? I say, Ananda, that there is

no development of concentration by mindfulness of breathing

for one who is muddled and who lacks clear comprehension.

Therefore, Ananda, on that occasion the bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful,

having removed covetousness and displeasure in regard to the

world.

(iv. Contemplation of phenomena)

"Whenever, Ananda, a bhikkhu trains thus: 'Contemplating

impermanence, I will breathe in'; when he trains thus:

'Contemplating impermanence, I will breathe out'; when he

trains thus: 'Contemplating fading away, I will breathe in'; when

he trains thus: 'Contemplating fading away, I will breathe out';

when he trains thus: 'Contemplating cessation, I will breathe in';

when he trains thus: 'Contemplating cessation, I will breathe

out'; when he trains thus: 'Contemplating relinquishment, I will

breathe in'; when he trains thus: 'Contemplating relinquishment,

I will breathe out' — on that occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in

regard to the world. Having seen with wisdom the abandoning

of covetousness and displeasure, he is one who looks on closely

with equanimity. 310 Therefore, Ananda, on that occasion the

bhikkhu dwells contemplating phenomena in phenomena,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"Suppose, Ananda, at a crossroads there is a great mound of

soil. If a cart or chariot comes from the east, west, north, or south,

it would flatten that mound of soil. 311 So too, Ananda, when a

bhikkhu dwells contemplating the body in the body, feelings in

feelings, mind in mind, phenomena in phenomena, he flattens

evil unwholesome states."

987. At Icchanangala
On one occasion the Lord (Buddha) was dwelling at Icchanangala

in the Icchanangala Wood. There the Lord (Buddha) addressed the

bhikkhus thus:

"Bhikkhus, I wish to go into seclusion for three months I

should not be approached by anyone except the one who brings

me almsfood."

"Yes, venerable sir," those bhikkhus replied, and no one

approached the Lord (Buddha) except the one who brought him

almsfood.

Then, when those three months had passed, the Lord (Buddha)

emerged from seclusion and addressed the bhikkhus thus:

"Bhikkhus, if wanderers of other sects ask you: 'In what

dwelling, friends, did the Lord (Buddha) generally dwell during the

rains residence?' — being asked thus, you should answer those

wanderers thus: 'During the rains residence, friends, the Blessed

One generally dwelt in the concentration by mindfulness of

breathing.'

"Here, bhikkhus, mindful I breathe in, mindful I breathe out.

When breathing in long I know: 'I breathe in long'; when breathing out long I know: 'I breathe out long.' When breathing in short

I know: 1 breathe in short'; when breathing out short I know: 'I

breathe out short.' I know: 'Experiencing the whole body I will

breathe in.'... I know: 'Contemplating relinquishment, I will

breathe out.' 312

"If anyone, bhikkhus, speaking rightly could say of anything:

'It is a noble dwelling, a divine dwelling, the Tathagata's

dwelling' it is of concentration by mindfulness of breathing that

one could rightly say this.

"Bhikkhus, those bhikkhus who are trainees, who have not

attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage: for them concentration by mindfulness of breathing, when developed and cultivated, leads to the

destruction of the taints. Those bhikkhus who are arahants,

whose taints are destroyed, who have lived the holy life, done

what had to be done, laid down the burden, reached their own

goal, utterly destroyed the fetters of existence, those completely

liberated through final knowledge: for them concentration by

mindfulness of breathing, when developed and cultivated, leads

to a pleasant dwelling in this very life and to mindfulness and

clear comprehension. 313

"If anyone, bhikkhus, speaking rightly could say of anything:

'It is a noble dwelling, a divine dwelling, the Tathagata's

dwelling/ it is of concentration by mindfulness of breathing that

one could rightly say this."

988. In Perplexity (Kankheyya)
On one occasion the Venerable Lomasavangisa was dwelling

among the Sakyans at Kapilavatthu in Nigrodha's Park. Then

Mahanama the Sakyan approached the Venerable Lomasavangisa, paid homage to him, sat down to one side, and said to

him:

"Is it the case, venerable sir, that the dwelling of a trainee is

itself the same as the Tathagata's dwelling, or is it rather that the

dwelling of a trainee is one thing and the Tathagata's dwelling is

another?"

"It is not the case, friend Mahanama, that the dwelling of a

trainee is itself the same as the Tathagata's dwelling; rather, the

dwelling of a trainee is one thing and the Tathagata's dwelling is

another.

"Friend Mahanama, those bhikkhus who are trainees, who

have not attained their mind's ideal, who dwell aspiring for the

unsurpassed security from bondage, dwell having abandoned

the five hindrances. 314 What five? The hindrances of sensual

desire, ill will, sloth and torpor, restlessness and remorse, and

doubt. Those bhikkhus who are trainees ... dwell having abandoned these five hindrances.

"But, friend Mahanama, for those bhikkhus who are arahants,

whose taints are destroyed, who have lived the holy life, done

what had to be done, laid down the burden, reached their own

goal, utterly destroyed the fetters of existence, become completely liberated through final knowledge, the five hindrances have

been abandoned, cut off at the root, made like palm stumps,

obliterated so that they are no more subject to future arising. 315

What five? The hindrances of sensual desire, ill will, sloth and

torpor, restlessness and remorse, and doubt. For the

bhikkhus who are arahants. . . these five hindrances have be 86

abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising.

"By the following method too, friend Mahanama, it can be

understood how the dwelling of a trainee is one thing and the

Tathagata's dwelling is another.

"On this one occasion, friend Mahanama, the Lord (Buddha) was

dwelling at Icchanangala in the Icchanangala Wood. There the

Lord (Buddha) addressed the bhikkhus thus: 'Bhikkhus, I wish to

go into seclusion for three months. I should not be approached

by anyone except the one who brings me almsfood.'

(He here repeats the entire contents of the preceding sutta, down to:)

"'If anyone, bhikkhus, speaking rightly could say of anything:

"It is a noble dwelling, a divine dwelling, the Tathagata's

dwelling," it is of concentration by mindfulness of breathing that

one could rightly say this.'

"By this method, friend Mahanama, it can be understood how

the dwelling of a trainee is one thing and the Tathagata's

dwelling is another."

989. Ananda (1)
At Savatthi. Then the Venerable Ananda approached the Blessed

One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, is there one thing which, when developed and

cultivated, fulfils four things? And four things which, when

developed and cultivated, fulfil seven things? And seven things

which, when developed and cultivated, fulfil two things?"

"There is, Ananda, one thing which, when developed and cultivated, fulfils four things; and four things which, when developed and cultivated, fulfil seven things; and seven things which,

when developed and cultivated, fulfil two things."

"But, venerable sir, what is the one thing which, when developed and cultivated, fulfils four things; and the four things

which, when developed and cultivated, fulfil seven things; and

the seven things which, when developed and cultivated, fulfil

two things?"

"Concentration by mindfulness of breathing, Ananda, is the

one thing which, when developed and cultivated, fulfils the four

establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors

of enlightenment. The seven factors of enlightenment, when

developed and cultivated, fulfil true knowledge and liberation.

(i. Fulfilling the four establishments of mindfulness)

"How, Ananda, is concentration by mindfulness of breathing

developed and cultivated so that it fulfils the four establishments

of mindfulness? Here, Ananda, a bhikkhu, having gone to the

forest, to the foot of a tree, or to an empty hut, sits down. Having

folded his legs crosswise, straightened his body, and set up

mindfulness in front of him, just mindful he breathes in, mindful

he breathes out.... He trains thus: 'Contemplating relinquishment, I will breathe in'; he trains thus: 'Contemplating relinquishment, I will breathe out.'

"Whenever, Ananda, a bhikkhu, when breathing in long,

knows: 'I breathe in long' ... (as in §10). . . when he trains thus:

'Tranquillizing the bodily formation, I will breathe out' — on that

occasion the bhikkhu dwells contemplating the body in the body,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of body, Ananda, that is, [330]

breathing in and breathing out. Therefore, Ananda, on that occasion the bhikkhu dwells contemplating the body in the body,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing rapture, I will breathe in' ... when he trains thus: 'Tranquillizing the

mental formation, I will breathe out' — on that occasion the

bhikkhu dwells contemplating feelings in feelings, ardent,

clearly comprehending, mindful, having removed covetousness

and displeasure in regard to the world. For what reason? I call

this a certain kind of feeling, Ananda, that is, close attention to

breathing in and breathing out. Therefore, Ananda, on that occasion the bhikkhu dwells contemplating feelings in feelings,

ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing the

mind, I will breathe in' ... when he trains thus: 'Liberating the

mind, I will breathe out' — on that occasion the bhikkhu dwells

contemplating mind in mind, ardent, clearly comprehend'

mindful, having removed covetousness and displeasure

regard to the world. For what reason? I say, Ananda, that there '

no development of concentration by mindfulness of breathiing for one who is muddled and who lacks clear comprehension

Therefore, Ananda, on that occasion the bhikkhu dwells contemplating mind in mind, ardent, clearly comprehending, mindful

having removed covetousness and displeasure in regard to the

world.

"Whenever, Ananda, a bhikkhu trains thus: 'Contemplating

impermanence, I will breathe in' ... when he trains thus:

'Contemplating relinquishment, I will breathe out' — on that

occasion the bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having

removed covetousness and displeasure in regard to the world.

Having seen with wisdom what is the abandoning of covetousness and displeasure, [331] he is one who looks on closely with

equanimity. Therefore, Ananda, on that occasion the bhikkhu

dwells contemplating phenomena in phenomena, ardent, clearly

comprehending, mindful, having removed covetousness and

displeasure in regard to the world.

"It is, Ananda, when concentration by mindfulness of breathing is developed and cultivated in this way that it fulfils the four establishments of mindfulness.

(ii. Fulfilling the seven factors of enlightenment)

"And how, Ananda, are the four establishments of mindfulness

developed and cultivated so that they fulfil the seven factors of

enlightenment?

"Whenever, Ananda, a bhikkhu dwells contemplating the

body in the body, on that occasion unmuddled mindfulness is

established in that bhikkhu. 316 Whenever, Ananda, unmuddled

mindfulness has been established in a bhikkhu, on that occasion

the enlightenment factor of mindfulness is aroused by the

bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment

factor of mindfulness goes to fulfilment by development in the

bhikkhu.

"Dwelling thus mindfully, he discriminates that Dhamma with

wisdom, examines it, makes an investigation of it. Whenever,

Ananda, a bhikkhu dwelling thus mindfully discriminates that

Dhamma with wisdom, examines it, makes an investigation of it,

on that occasion the enlightenment factor of discrimination of

states is aroused by the bhikkhu; on that occasion the bhikkhu

develops the enlightenment factor of discrimination of states; on

that occasion the enlightenment factor of discrimination of states

goes to fulfilment by development in the bhikkhu.

"While he discriminates that Dhamma with wisdom, examines

it, makes an investigation of it, his energy is aroused without slackening. Whenever, Ananda, a bhikkhu's energy is

aroused without slackening as he discriminates that Dhamma

with wisdom, examines it, makes an investigation of it, on that

occasion the enlightenment factor of energy is aroused by the

bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor

of energy goes to fulfilment by development in the bhikkhu.

"When his energy is aroused, there arises in him spiritual rapture. Whenever, Ananda, spiritual rapture arises in a bhikkhu

whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the

bhikkhu develops the enlightenment factor of rapture; on that

occasion the enlightenment factor of rapture goes to fulfilment

by development in the bhikkhu.

"For one whose mind is uplifted by rapture the body becomes

tranquil and the mind becomes tranquil. Whenever, Ananda, the

body becomes tranquil and the mind becomes tranquil in a

bhikkhu whose mind is uplifted by rapture, on that occasion the

enlightenment factor of tranquillity is aroused by the bhikkhu;

on that occasion the bhikkhu develops the enlightenment factor

of tranquillity; on that occasion the enlightenment factor of tranquillity goes to fulfilment by development in the bhikkhu.

"For one whose body is tranquil and who is happy the mind

becomes concentrated. Whenever, Ananda, the mind becomes

concentrated in a bhikkhu whose body is tranquil and who is

happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu

develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration goes to fulfilment by development in the bhikkhu.

"He becomes one who closely looks on with equanimity at the

mind thus concentrated. Whenever, Ananda, a bhikkhu becomes

one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkh

develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity goes to fulfilment by development in the bhikkhu.

"Whenever, Ananda, a bhikkhu dwells contemplating feelings

in feelings ... mind in mind ... phenomena in phenomena, on

that occasion unmuddled mindfulness is established in that

bhikkhu. [333] Whenever, Ananda, unmuddled mindfulness has

been established in a bhikkhu, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that

occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness

goes to fulfilment by development in the bhikkhu.

( All should be elaborated as in the case of the first establishment of

mindfulness.)

"He becomes one who closely looks on with equanimity at the

mind thus concentrated. Whenever, Ananda, a bhikkhu becomes

one who closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu

develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity goes to fulfilment by development in the bhikkhu.

"It is, Ananda, when the four establishments of mindfulness

are developed and cultivated in this way that they fulfil the

seven factors of enlightenment.

(iii. Fulfilling true knowledge and liberation)

"How, Ananda, are the seven factors of enlightenment developed

and cultivated so that they fulfil true knowledge and liberation?

"Here, Ananda, a bhikkhu develops the enlightenment factor

of mindfulness, which is based upon seclusion, dispassion, an

cessation, maturing in release. He develops the enlightenment

factor of discrimination of states. . . the enlightenment factor of

energy ... the enlightenment factor of rapture ... the enlightenment factor of tranquillity. . . the enlightenment factor of concentration ... the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release.

"It is, Ananda, when the seven factors of enlightenment are

developed and cultivated in this way that they fulfil true knowledge and liberation."

990. Ananda (2)
Then the Venerable Ananda approached the Lord (Buddha), paid

homage to him, and sat down to one side. The Lord (Buddha) then

said to the Venerable Ananda:

"Ananda, is there one thing which, when developed and cultivated, fulfils four things? And four things which, when developed and cultivated, fulfil seven things? And seven things

which, when developed and cultivated, fulfil two things?"

"Venerable sir, our teachings are rooted in the Lord (Buddha)...."

"There is, Ananda, one thing which, when developed and cultivated, fulfils four things; and four things which, when

developed and cultivated, fulfil seven things; and seven things

which, when developed and cultivated, fulfil two things.

"And what, Ananda, is the one thing which, when developed

and cultivated, fulfils four things; and the four things which,

when developed and cultivated, fulfil seven things; and the

seven things which, when developed and cultivated, fulfil two

things? Concentration by mindfulness of breathing, Ananda, is

the one thing which, when developed and cultivated, fulfils the

four establishments of mindfulness. The four establishments of

mindfulness, when developed and cultivated, fulfil the seven

factors of enlightenment. The seven factors of enlightenment,

when developed and cultivated, fulfil true knowledge and liberation.

"And how, Ananda, is concentration by mindfulness of breathing developed and cultivated so that it fulfils the four establishments of mindfulness?

"Here, Ananda, a bhikkhu, having gone to the forest ... ( all as

in the preceding sutta down to:) ... It is, Ananda, when the seven

factors of enlightenment are developed and cultivated in this

way that they fulfil true knowledge and liberation."

991. Bhikkhus (1)
(Identical with §989 except that "a number of bhikkhus" are the interlocutors in place of Ananda.)

992. Bhikkhus (2)
(Identical with §990 except that "a number of bhikkhus" are the interlocutors in place of Ananda.)

993. The Fetters (Samyojanapphana sans. Sanyojan-prahan)
"Bhikkhus, concentration by mindfulness of breathing, when

developed and cultivated, leads to the abandoning of the fetters."

994. The Underlying Tendencies (Anusayasamugghata sans. Anushaya-samagrata)
"... leads to the uprooting of the underlying tendencies."

995. The Course (Addhanaparinna )
"... leads to the full understanding of the course."

996. The Destruction of the Taints (Asavakkhaya sans. Ashrav-Kshaya)
"... leads to the destruction of the taints.

"And how, bhikkhus, is concentration by mindfulness of

breathing developed and cultivated so that it leads to the abandoning of the fetters, to the uprooting of the underlying tendencies, to the full understanding of the course, to the destruction of the taints?

"Here, bhikkhus, a bhikkhu, having gone to the forest, to the

foot of a tree, or to an empty hut, sits down. Having folded his

legs crosswise, straightened his body, and set up mindfulness in

front of him, just mindful he breathes in, mindful he breathes

out.... [341] He trains thus: 'Contemplating relinquishment, I

will breathe in'; he trains thus: 'Contemplating relinquishment, I

will breathe out.'

"It is in this way, bhikkhus, that concentration by mindfulness

of breathing is developed and cultivated so that it leads to the

abandoning of the fetters, to the uprooting of the underlying tendencies, to the full understanding of the course, to the destruction of the taints."

997. Wheel-Turning Monarch (Cakkavattiraja sans. Cakravarti-raja)
At Savatthi. There the Lord (Buddha) said this:

"Bhikkhus, although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents, 317

with the breakup of the body, after death, is reborn in a good destination, in a heavenly world, in the company of the devas of the

Tavatimsa realm, and there in the Nandana Grove, accompanied

by a retinue of celestial nymphs, he enjoys himself supplied and

endowed with the five cords of celestial sensual pleasure, still, as

he does not possess four things, he is not freed from hell, the animal realm, and the domain of ghosts, not freed from the plane of

misery, the bad destinations, the nether world. 318 Although,

bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four things, he is

freed from hell, the animal realm, and the domain of ghosts, freed

from the plane of misery, the bad destinations, the nether world.

"What are the four? Here, bhikkhus, the noble disciple

possesses confirmed confidence in the Buddha thus: 319 The

Lord (Buddha) is an arahant, perfectly enlightened, accomplished

in true knowledge and conduct, fortunate, knower of the world,

unsurpassed leader of persons to be tamed, teacher of devas and

humans, the Enlightened One, the Lord (Buddha).'

"He possesses confirmed confidence in the Dhamma thus: 'The

Dhamma is well expounded by the Lord (Buddha), directly visible,

immediate, inviting one to come and see, applicable, to be personally experienced by the wise.'

"He possesses confirmed confidence in the Sangha thus: 'The

Sangha of the Lord (Buddha)'s disciples is practising the good way,

practising the straight way, practising the true way, practising

the proper way; that is, the four pairs of persons, the eight types

of individuals — this Sangha of the Lord (Buddha)'s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of

reverential salutation, the unsurpassed field of merit for the world'

"He possesses the virtues dear to the noble ones — unbroken,

untorn, unblemished, unmottled, freeing, praised by the wise,

ungrasped, leading to concentration. 320

"He possesses these four things. And, bhikkhus, between the

obtaining of sovereignty over the four continents and the obtaining of the four things, the obtaining of sovereignty over the four

continents is not worth a sixteenth part of the obtaining of the

four things." 321

998. Grounded in Celibacy (Brahmacariyogadha)
"Bhikkhus, a noble disciple who possesses four things is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination. 322

"What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ...

teacher of devas and humans, the Enlightened One, the Blessed

One.' He possesses confirmed confidence in the Dhamma ... in

the Sangha.... He possesses the virtues dear to the noble ones,

unbroken. . . leading to concentration.

"A noble disciple, bhikkhus, who possesses these four things is

a stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Those who possess faith and virtue.

Confidence and vision of the Dhamma,

In time arrive at the happiness

Grounded upon the holy celibate life." 323

999. Dighavu
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the

lay follower Dighavu was sick, afflicted, gravely ill. Then the lay

follower Dighavu addressed his father, the householder Jotika

thus: "Come, householder, approach the Lord (Buddha), pay homage to him in my name with your head at his feet, and say 'Venerable sir, the lay follower Dighavu is sick, afflicted, gravely

ill; he pays homage to the Lord (Buddha) with his head at the

Lord (Buddha)'s feet.' Then say: 'It would be good, venerable sir, if

the Lord (Buddha) would come to the residence of the lay follower

Dighavu out of compassion.'"

"Yes, dear," the householder Jotika replied, and he approached

the Lord (Buddha), paid homage to him, sat down to one side, and

delivered his message. The Lord (Buddha) consented by silence.

Then the Lord (Buddha) dressed and, taking bowl and robe, went

to the residence of the lay follower Dighavu. [345] He then sat

down in the appointed seat and said to the lay follower Dighavu:

"I hope you are bearing up, Dighavu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing,

and that their subsiding, not their increase, is to be discerned."

"Venerable sir, I am not bearing up, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

"Therefore, Dighavu, you should train yourself thus: 'I will be

one who possesses confirmed confidence in the Buddha thus:

"The Lord (Buddha) is ... teacher of devas and humans, the

Enlightened One, the Lord (Buddha)." I will be one who possesses

confirmed confidence in the Dhamma ... in the Sangha.... I will

be one who possesses the virtues dear to the noble ones, unbroken ... leading to concentration.' It is in such a way that you should train yourself."

"Venerable sir, as to these four factors of stream-entry that

have been taught by the Lord (Buddha), these things exist in me,

and I live in conformity with those things. For, venerable sir, I

possess confirmed confidence in the Buddha ... in the Dhamma

... in the Sangha. ... I possess the virtues dear to the noble ones,

unbroken. . . leading to concentration."

"Therefore, Dighavu, established upon these four factors of

stream-entry, you should develop further six things that partake

of true knowledge. Here, Dighavu, dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. 324 It is in

such a way that you should train yourself."

"Venerable sir, as to these six things that partake of true

knowledge that have been taught by the Lord (Buddha), these

things exist in me, and I live in conformity with those things. For,

venerable sir, I dwell contemplating impermanence in all formations, perceiving suffering in what is impermanent, perceiving

nonself in what is suffering, perceiving abandonment, perceiving

fading away, perceiving cessation. However, venerable sir, the

thought occurs to me: 'After I am gone, may this householder

Jotika not fall into distress.'"

"Don't be concerned about this, dear Dighavu. Come now,

dear Dighavu, pay close attention to what the Lord (Buddha) is saying to you."

Then the Lord (Buddha), having given this exhortation to the lay

follower Dighavu, rose from his seat and departed. Then, not long

after the Lord (Buddha) had left, the lay follower Dighavu died.

Then a number of bhikkhus approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to the Blessed

One: "Venerable sir, that lay follower named Dighavu to whom

the Lord (Buddha) gave a brief exhortation has died. What is his

destination, what is his future bourn?"

"Bhikkhus, the lay follower Dighavu was wise. He practised in

accordance with the Dhamma and did not trouble me on account

of the Dhamma. Bhikkhus, with the utter destruction of the five

lower fetters the lay follower Dighavu has become one of spontaneous birth, due to attain Nibbana there without returning from that world."

1000. Sariputta (1)
On one occasion the Venerable Sariputta and the Venerable

Ananda were dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Venerable Ananda

emerged from seclusion.... Sitting to one side, the Venerable

Ananda said to the Venerable Sariputta:

"Friend Sariputta, on account of possessing how many thin

are people declared by the Lord (Buddha) to be stream-enterers no

longer bound to the nether world, fixed in destiny, with enlightenment as their destination?"

"It is on account of possessing four things, friend Ananda that

people are declared by the Lord (Buddha) to be stream-enterers no

longer bound to the nether world, fixed in destiny, with enlight

enment as their destination. What four? Here, friend, a noble disciple possesses confirmed confidence in the Buddha thus: 'The

Lord (Buddha) is ... teacher of devas and humans, the Enlightened

One, the Lord (Buddha).' He possesses confirmed confidence in the

Dhamma ... in the Sangha.... He possesses the virtues dear to the

noble ones, unbroken ... leading to concentration.

"It is, friend, on account of possessing these four things that

people are declared by the Lord (Buddha) to be stream-enterers, no

longer bound to the nether world, fixed in destiny, with enlightenment as their destination."

1001. Sariputta (2)
Then the Venerable Sariputta approached the Lord (Buddha), paid

homage to him, and sat down to one side. The Lord (Buddha) then

said to him:

"Sariputta, this is said: 'A factor for stream-entry, a factor for

stream-entry.' What now, Sariputta, is a factor for stream-entry?"

"Association with superior persons, venerable sir, is a factor

for stream-entry. Hearing the true Dhamma is a factor for

stream-entry. Careful attention is a factor for stream-entry.

Practice in accordance with the Dhamma is a factor for stream entry." 325

"Good, good, Sariputta! Association with superior persons,

Sariputta, is a factor for stream-entry. Hearing the true Dhamma

is a factor for stream-entry. Careful attention is a factor for

stream-entry. Practice in accordance with the Dhamma is a factor

for stream-entry.

"Sariputta, this is said: 'The stream, the stream.' What now,

Sariputta, is the stream?"

"This Noble Eightfold Path, venerable sir, is the stream; that is,

right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."

"Good, good, Sariputta! This Noble Eightfold Path is the

stream; that is, right view ... right concentration.

"Sariputta, this is said: ‘A stream-enterer, a stream-enterer.'

What now, Sariputta, is a stream-enterer?"

"One who possesses this Noble Eightfold Path, venerable sir, is

called a stream-enterer: this venerable one of such a name and

clan."

"Good, good, Sariputta! One who possesses this Noble Eightfold Path is a stream-enterer: this venerable one of such a name

and clan."

1002. The Chamberlains (Thapati)
At Savatthi. Now on that occasion a number of bhikkhus were

making a robe for the Lord (Buddha), thinking: "After the three

months, with his robe completed, the Lord (Buddha) will set out on tour."

Now on that occasion the chamberlains 326 Isidatta and Purana

were residing in Sadhuka on some business. They heard: "A

number of bhikkhus, it is said, are making a robe for the Blessed

One, thinking that after the three months, with his robe completed, the Lord (Buddha) will set out on tour."

Then the chamberlains Isidatta and Purana posted a man on

the road, telling him: "Good man, when you see the Lord (Buddha)

coming, the Arahant, the Perfectly Enlightened One, then you

should inform us." After standing for two or three days that man

saw the Lord (Buddha) coming in the distance. Having seen him,

the man approached the chamberlains Isidatta and Purana and

told them: "Sirs, this Lord (Buddha) is coming, the Arahant, the

Perfectly Enlightened One. You may come at your own convenience."

Then the chamberlains Isidatta and Purana approached the

Lord (Buddha), paid homage to him, and followed closely behind

him. Then the Lord (Buddha) left the road, went to the foot of a tree,

and sat down on a seat that was prepared for him. The

chamberlains Isidatta and Purana paid homage to the Blessed

One, sat down to one side, and said to him:

"Venerable sir, when we hear that the Lord (Buddha) will set out

from Savatthi on tour among the Kosalans, on that occasion there

arises in us distress and displeasure at the thought: The Blessed

One will be far away from us.' Then when we hear that the

Lord (Buddha) has set out from Savatthi on tour among the

Kosalans, on that occasion there arises in us distress and displeasure at the thought: 'The Lord (Buddha) is far away from us '

"Further, venerable sir, when we hear that the Lord (Buddha) will

set out from among the Kosalans on tour in the Malian country

. . . that he has set out from among the Kosalans on tour in the

Malian country. . . that he will set out from among the Malians

on tour in the Vajjian country. . . that he has set out from among

the Malians on tour in the Vajjian country ... that he will set out

from among the Vajjians on tour in the Kasian country ... that he

has set out from among the Vajjians on tour in the Kasian country ... that he will set out from among the Kasians on tour in

Magadha, on that occasion there arises in us distress and

displeasure at the thought: The Lord (Buddha) will be far away

from us.' Then when we hear that the Lord (Buddha) has set out

from among the Kasians on tour in Magadha, on that occasion

there arises in us great distress and displeasure at the thought:

'The Lord (Buddha) is far away from us.'

"But, venerable sir, when we hear that the Lord (Buddha) will set

out from among the Magadhans on tour in the Kasian country,

on that occasion there arises in us elation and joy at the thought:

The Lord (Buddha) will be near to us.' Then when we hear that the

Lord (Buddha) has set out from among the Magadhans on tour in

the Kasian country, on that occasion there arises in us elation and

joy at the thought: 'The Lord (Buddha) is near to us.'

"Further, venerable sir, when we hear that the Lord (Buddha) will

set out from among the Kasians on tour in the Vajjian country ...

that he has set out from among the Kasians on tour in the Vajjian

country. . . that he will set out from among the Vajjians on tour in

the Malian country. . . that he has set out from among the Vajjians

on tour in the Malian country ... that he will set out from among

the Malians on tour in Kosala .. . that he has set out from among

the Malians on tour in Kosala. . . that he will set out from among

the Kosalans on tour to Savatthi, on that occasion there arises in

us elation and joy at the thought: 'The Lord (Buddha) will be near

to us.' Then, venerable sir, when we hear that the Lord (Buddha) is

dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park, on

that occasion there arises in us great elation and joy at the

thought: 'The Lord (Buddha) is near to us.'"

"Therefore, chamberlains, the household life is confinement, a

dusty path. The going forth is like the open air. It is enough for

you, chamberlains, to be diligent."

"Venerable sir, we are subject to another confinement even

more confining and considered more confining than the former

one."

"But what, chamberlains, is that other confinement to which

you are subject, which is even more confining and considered

more confining than the former one?"

"Here, venerable sir, when King Pasenadi of Kosala wants to

make an excursion to his pleasure garden, after we have prepared his riding elephants we have to place the king's dear and

beloved wives on their seats, one in front and one behind. Now,

venerable sir, the scent of those ladies is just like that of a perfumed casket briefly opened; so it is with the royal ladies wearing scent. Also, venerable sir, the bodily touch of those ladies is

just like that of a tuft of cotton wool or kapok; so it is with the

royal ladies so delicately nurtured. Now on that occasion, venerable sir, the elephants must be guarded, and those ladies must be

guarded, and we ourselves must be guarded, yet we do not recall

giving rise to an evil state of mind in regard to those ladies. This,

venerable sir, is that other confinement to which we are subject,

which is even more confining and considered more confining

than the former one."

"Therefore, chamberlains, the household life is confinement, a

path of dust. The going forth is like the open air. It is enough for

you, chamberlains, to be diligent. The noble disciple, chamberlains, who possesses four things is a stream-enterer, no longer

bound to the nether world, fixed in destiny, with enlightenment

as his destination.

"What four? Here, chamberlains, a noble disciple possesses

confirmed confidence in the Buddha thus: 'The Lord (Buddha) is. ..

teacher of devas and humans, the Enlightened One, the Blessed

One.' He possesses confirmed confidence in the Dhamma ... in

the Sangha.... He dwells at home with a mind devoid of the stain

of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing 327 a noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination.

"Chamberlains, you possess confirmed confidence in

Buddha ... in the Dhamma ... in the Sangha.... Moreover what

ever there is in your family that is suitable for giving, all that you

share unreservedly among those who are virtuous and of good

character. What do you think, carpenters, how many people are

there among the Kosalans who are your equals, that is, in regard

to giving and sharing?"

"It is a gain for us, venerable sir, it is well gained by us, venerable sir, that the Lord (Buddha) understands us so well."

1003. The People of Bamboo Gate (Veludvareyya)
Thus have I heard. On one occasion the Lord (Buddha) was walking on tour among the Kosalans together with a great Sangha of

bhikkhus when he reached the brahmin village of the Kosalans

named Bamboo Gate. Then the brahmin householders of

Bamboo Gate heard: "It is said, sirs, that the ascetic Gotama, the

son of the Sakyans who went forth from a Sakyan family, has

been walking on tour among the Kosalans together with a great

Sangha of bhikkhus and has arrived at Bamboo Gate. Now a

good report concerning that Master Gotama has spread about

thus: That Lord (Buddha) is an arahant, perfectly enlightened,

accomplished in true knowledge and conduct, fortunate, knower

of the world, unsurpassed leader of persons to be tamed, teacher

of devas and humans, the Enlightened One, the Lord (Buddha).

Having realized by his own direct knowledge this world with its

devas, Mara, and Brahma, this generation with its ascetics and

brahmins, its devas and humans, he makes it known to others.

He teaches a Dhamma that is good in the beginning, good in the

middle, good in the end, with the right meaning and phrasing; he

reveals a holy life that is perfectly complete and pure.' It is good

to see such arahants."

Then those brahmin householders of Bamboo Gate approached

the Lord (Buddha). Having approached, some paid homage to the

Lord (Buddha) and sat down to one side. Some greeted the Blessed

One and, having exchanged greetings and cordial talk, sat down

to one side. Some extended their joined hands in reverential salutation towards the Lord (Buddha) and sat down to one side. Some

announced their name and clan to the Lord (Buddha) and sat down

to one side. Some remained silent and sat down to one side

Sitting to one side, those brahmin householders of Bamboo Gate

said to the Lord (Buddha):

"Master Gotama, we have such wishes, desires, and hopes as

these: 'May we dwell in a home crowded with children! May we

enjoy Kasian sandalwood! May we wear garlands, scents, and

unguents! May we receive gold and silver! With the breakup of

the body, after death, may we be reborn in a good destination, in

a heavenly world!' As we have such wishes, desires, and hopes,

let Master Gotama teach us the Dhamma in such a way that we

might dwell in a home crowded with children ... and with the

breakup of the body, after death, we might be reborn in a good

destination, in a heavenly world."

"I will teach you, householders, a Dhamma exposition applicable to oneself. 328 Listen to that and attend closely, I will speak."

"Yes, sir," those brahmin householders of Bamboo Gate

replied. The Lord (Buddha) said this:

"What, householders, is the Dhamma exposition applicable to

oneself? Here, householders, a noble disciple reflects thus: 'I am

one who wishes to live, who does not wish to die; I desire happiness and am averse to suffering. Since I am one who wishes to

live ... and am averse to suffering, if someone were to take my

life, that would not be pleasing and agreeable to me. Now if I

were to take the life of another — of one who wishes to live, who

does not wish to die, who desires happiness and is averse to suffering — that would not be pleasing and agreeable to the other

either. What is displeasing and disagreeable to me [354] is displeasing and disagreeable to the other too. How can I inflict upon

another what is displeasing and disagreeable to me?' Having

reflected thus, he himself abstains from the destruction of life,

exhorts others to abstain from the destruction of life, and speaks

in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects. 329

"Again, householders, a noble disciple reflects thus: 'If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now

if I were to take from another what he has not given, that is, to

commit theft, that would not be pleasing and agreeable to the

other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon

another what is displeasing and disagreeable to me?' Having

reflected thus, he himself abstains from taking what is not given

exhorts others to abstain from taking what is not given, and

speaks in praise of abstinence from taking what is not given

Thus this bodily conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to commit adultery with my wives, that would not be

pleasing and agreeable to me. Now if I were to commit adultery

with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to

me is displeasing and disagreeable to the other too. How can I

inflict upon another what is displeasing and disagreeable to me?'

Having reflected thus, he himself abstains from sexual misconduct, exhorts others to abstain from sexual misconduct, and

speaks in praise of abstinence from sexual misconduct. Thus this

bodily conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to damage my welfare with false speech, that would

not be pleasing and agreeable to me. Now if I were to damage the

welfare of another with false speech, that would not be pleasing

and agreeable to the other either. [355] What is displeasing and

disagreeable to me is displeasing and disagreeable to the other

too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from

false speech, exhorts others to abstain from false speech, and

speaks in praise of abstinence from false speech. Thus this verbal

conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to divide me from my friends by divisive speech, that

would not be pleasing and agreeable to me. Now if I were to

divide another from his friends by divisive speech, that would

not be pleasing and agreeable to the other either....' Thus this

verbal conduct of his is purified in three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to address me with harsh speech, that would not be

pleasing and agreeable to me. Now if I were to address another

with harsh speech, that would not be pleasing and agreeable to

the other either....' Thus this verbal conduct of his is purified in

three respects.

"Again, householders, a noble disciple reflects thus: 'If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that

would not be pleasing and agreeable to the other either. What is

displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having reflected thus, he himself abstains from idle chatter, exhorts others to abstain from idle

chatter, and speaks in praise of abstinence from idle chatter. Thus

this verbal conduct of his is purified in three respects.

“He possesses confirmed confidence in the Buddha thus: The

Lord (Buddha) is ... teacher of devas and humans, the Enlightened

One, the Lord (Buddha).' [356] He possesses confirmed confidence

in the Dhamma ... in the Sangha.... He possesses the virtues dear

to the noble ones, unbroken ... leading to concentration.

“When, householders, the noble disciple possesses these seven

good qualities and these four desirable states, if he wishes he

could by himself declare of himself: 'I am one finished with hell,

finished with the animal realm, finished with the domain of

ghosts, finished with the plane of misery, the bad destinations, the

nether world. I am a stream-enterer, no longer bound to the nether

world, fixed in destiny, with enlightenment as my destination.'"

When this was said, the brahmin householders of Bamboo

Gate said: "Magnificent, Master Gotama!... We go for refuge to

Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha.

From today let the Lord (Buddha) remember us as lay followers

who have gone for refuge for life."

1004. The Brick Hall (1) (Ginjakavasatha1)
Thus have I heard. 330 On one occasion the Lord (Buddha) was

dwelling at Natika in the Brick Hall. Then the Venerable Ananda

approached the Lord (Buddha), paid homage to him, sat down to

one side, and said to him:

"Venerable sir, the bhikkhu named Salha has died. What is his

destination, what is his future bourn? The bhikkhuni named

Nanda has died. What is her destination, what is her future

bourn? The male lay follower named Sudatta has died. What is

his destination, what is his future bourn? The female lay follower named Sujata has died. What is her destination, what is her future bourn?"

"Ananda, the bhikkhu Salha who has died, by the destructio

of the taints, in this very life had entered and dwelt in the taint

less liberation of mind, liberation by wisdom, realizing it for him

self with direct knowledge. The bhikkhuni Nanda who has died

had, with the utter destruction of the five lower fetters,

become one of spontaneous birth, due to attain Nibbana there

without returning from that world. The male lay follower

Sudatta who has died had, with the utter destruction of three

fetters and with the diminishing of greed, hatred, and delusion,

become a once-returner who, after coming back to this world

only one more time, will make an end to suffering. 331 The female

lay follower Sujata who has died had, with the utter destruction

of three fetters, become a stream-enterer, no longer bound to the

nether world, fixed in destiny, with enlightenment as her destination.

“It is not surprising, Ananda, that a human being should die.

But if each time someone has died you approach and question

me about this matter, that would be troublesome for the

Tathagata. Therefore, Ananda, I will teach you a Dhamma exposition called the mirror of the Dhamma, equipped with which a

noble disciple, if he wishes, could by himself declare of himself:

'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer, no longer bound to the nether world, fixed in destiny, with

enlightenment as my destination.'

“And what, Ananda, is that Dhamma exposition, the mirror of

the Dhamma, equipped with which a noble disciple, if he wishes,

could by himself declare thus of himself? Here, Ananda, a noble

disciple possesses confirmed confidence in the Buddha thus: The

Lord (Buddha) is ... teacher of devas and humans, the Enlightened

One, the Lord (Buddha).' He possesses confirmed confidence in the

Dhamma ... in the Sangha.... He possesses the virtues dear to the

noble ones, unbroken ... leading to concentration.

“This, Ananda, is that Dhamma exposition, the mirror of the

Dhamma, equipped with which a noble disciple, if he wishes,

could by himself declare of himself: 'I am one finished with hell....

I am a stream-enterer, no longer bound to the nether world, fixed

in destiny, with enlightenment as my destination."

1005. The Brick Hall (2) (Ginjakavasatha2)
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):

"Venerable sir, the bhikkhu named Asoka has died. What is his

destination, what is his future bourn? The bhikkhuni named

Asoka has died. What is her destination, what is her future

bourn? The male lay follower named Asoka has died. What is his

destination, what is his future bourn? The female lay follower

named Asoka has died. What is her destination, what is her

future bourn?"

"Ananda, the bhikkhu Asoka who has died, by the destruction

of the taints, in this very life had entered and dwelt in the taintless liberation of mind, liberation by wisdom, realizing it for

himself with direct knowledge.... ( all the rest as in the preceding sutta ) ...

"This, Ananda, is that Dhamma exposition, the mirror of the

Dhamma, equipped with which a noble disciple, if he wishes,

could by himself declare of himself: 'I am one finished with

hell.... I am a stream-enterer, no longer bound to the nether

world, fixed in destiny, with enlightenment as my destination.'"

1006. The Brick Hall (3) (Ginjakavasatha3)
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):

"Venerable sir, the male lay follower named Kakkata has died

in Natika. What is his destination, what is his future bourn? The

male lay follower named Kalinga ... Nikata ... Katissaha ...

Tuttha ... Santuttha ... Bhadda ... Subhadda has died in Natika.

What is his destination, what is his future bourn?"

"Ananda, the male lay follower Kakkata who has died had,

with the utter destruction of the five lower fetters, become one of

spontaneous birth, due to attain Nibbana there without returning

from that world. So too the male lay followers Kalinga,

Nikata, Katissaha, Tuttha, Santuttha, Bhadda, and Subhadda.

"The more than fifty male lay followers who have died in

Natika had, with the utter destruction of the five lower fetters,

become of spontaneous birth, due to attain Nibbana there without returning from that world. The male lay followers exceeding

ninety who have died in Natika had, with the utter destruction of

three fetters and with the diminishing of greed, hatred, and

delusion, become once-retumers who, after coming back to this

world only one more time, will make an end to suffering The

five hundred and six male lay followers who have died in Natika

had, with the utter destruction of three fetters, become stream

enterers, no more bound to the nether world, fixed in destiny

with enlightenment as their destination. 332

"It is not surprising, Ananda, that a human being should die

But if each time someone has died you approach and question

me about this matter, that would be troublesome for the

Tathagata. Therefore, Ananda, I will teach you a Dhamma exposition called the mirror of the Dhamma....

"And what, Ananda, is that Dhamma exposition, the mirror of

the Dhamma...?"

(The remainder of the sutta as in §1004)

1007 The Thousand Nuns Sangha (Sahassabhikkhunisangha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in the

Royal Park. Then a Sangha of a thousand bhikkhunis

approached the Lord (Buddha), paid homage to him, and stood to

one side. The Lord (Buddha) said to those bhikkhunis:

"Bhikkhunis, a noble disciple who possesses four things is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination. What four? Here,

bhikkhunis, a noble disciple possesses confirmed confidence in

the Buddha thus: The Lord (Buddha) is ... teacher of devas and

humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha....

He possesses the virtues dear to the noble ones, unbroken ...

leading to concentration.

"A noble disciple, bhikkhunis, who possesses these four things

is a stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination."

1008. The Brahmins
At Savatthi. "Bhikkhus, the brahmins proclaim a way called

'going upwards.' They enjoin a disciple thus: 'Come, good man.

get up early and walk facing east. Do not avoid a pit, or a

precipice, or a stump, or a thorny place, or a village pool, or a

cesspool. You should expect death 333 wherever you fall. Thus,

good man, with the breakup of the body, after death, you will be

reborn in a good destination, in a heavenly world.'

"Now this practice of the brahmins, bhikkhus, is a foolish

course, a stupid course; it does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. But I, bhikkhus, proclaim the way going

upwards in the Noble One's Discipline, the way which leads to

utter revulsion, to dispassion, to cessation, to peace, to direct

knowledge, to enlightenment, to Nibbana.

"And what, bhikkhus, is that way going upwards, which leads

to utter revulsion ... to Nibbana. [362] Here, bhikkhus, a noble

disciple possesses confirmed confidence in the Buddha thus: 'The

Lord (Buddha) is ... teacher of devas and humans, the Enlightened

One, the Lord (Buddha).' He possesses confirmed confidence in the

Dhamma ... in the Sangha.. . . He possesses the virtues dear to the

noble ones, unbroken ... leading to concentration.

"This, bhikkhus, is that way going upwards, which leads to

utter revulsion, to dispassion, to cessation, to peace, to direct

knowledge, to enlightenment, to Nibbana."

1009. Elder Monk Ananda
On one occasion the Venerable Ananda and the Venerable

Sariputta were dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the evening, the Venerable Sariputta

emerged from seclusion, approached the Venerable Ananda, and

exchanged greetings with him. When they had concluded their

greetings and cordial talk, he sat down to one side and said to the

Venerable Ananda:

"Friend Ananda, by the abandoning of how many things and

because of possessing how many things are people declared by

the Lord (Buddha) thus: 'This one is a stream-enterer, no longer

bound to the nether world, fixed in destiny, with enlightenment

as his destination'?"

"It is, friend, by the abandoning of four things and because of

possessing four things that people are declared thus by the

Lord (Buddha). What four?

"One does not have, friend, that distrust regarding the Buddha

which the uninstructed worldling possesses, because of which

the latter, with the breakup of the body, after death, is reborn in

the plane of misery, in a bad destination, in the nether world in

hell. [363] And one has that confirmed confidence in the B u ddj la

which the instructed noble disciple possesses, because of which

the latter, with the breakup of the body, after death, is reborn in

a good destination, in a heavenly world: The Lord (Buddha) is

teacher of devas and humans, the Enlightened One, the Lord (Buddha).'

"One does not have that distrust regarding the Dhamma which

the uninstructed worldling possesses, because of which the latter,

with the breakup of the body, after death, is reborn in the plane

of misery, in a bad destination, in the nether world, in hell. And

one has that confirmed confidence in the Dhamma which the

instructed noble disciple possesses, because of which the latter,

with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: 'The Dhamma is well expounded

by the Lord (Buddha) ... to be personally experienced by the wise.'

"One does not have that distrust regarding the Sahgha which

the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the

plane of misery, in a bad destination, in the nether world, in hell.

And one has that confirmed confidence in the Sahgha which the

instructed noble disciple possesses, because of which the latter,

with the breakup of the body, after death, is reborn in a good destination, in a heavenly world: The Sahgha of the Lord (Buddha)'s

disciples is practising the good way ... the unsurpassed field of

merit for the world.'

"One does not have, friend, that immorality which the uninstructed worldling possesses, because of which the latter, with

the breakup of the body, after death, is reborn in the plane of

misery, in a bad destination, in the nether world, in hell. And one

has those virtues dear to the noble ones which the instructed

noble disciple possesses, because of which the latter, with the

breakup of the body, after death, is reborn in a good destination,

in a heavenly world: virtues dear to the noble ones ... leading to

concentration.

"It is, friend, by the abandoning of these four things an

because of possessing these four things that people are declared

by the Lord (Buddha) thus: This one is a stream-enterer, no longer

bound to the nether world, fixed in destiny, with enlightenment

as his destination.'"

1010. Fear of Bad Destination (1) (Duggatibhaya1 sans. Durgati-bhaya)
"Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination. What four? Here, bhikkhus,

a noble disciple possesses confirmed confidence in the Buddha

thus: 'The Lord (Buddha) is ... teacher of devas and humans, the

Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the

virtues dear to the noble ones, unbroken ... leading to concentration. A noble disciple who possesses these four things has transcended all fear of a bad destination."

1011. Fear of Falling in Bad Destination (2) (Duggativinipatabhaya)
"Bhikkhus, a noble disciple who possesses four things has transcended all fear of a bad destination, of the nether world. What four?"

(Complete as in the preceding Sutta.)

1012. Friends and Colleagues ( 1) (Mittamacca1)
"Bhikkhus, those for whom you have compassion and who think

you should be heeded — whether friends or colleagues, relatives

or kinsmen — these you 334 should exhort, settle, and establish in

the four factors of stream-entry.

"What four? You should exhort, settle, and establish them

in confirmed confidence in the Buddha thus: 'The Lord (Buddha) is

... teacher of devas and humans, the Enlightened One, the

Lord (Buddha).' You should exhort, settle, and establish them in

confirmed confidence in the Dhamma ... in the Sangha ... in the

virtues dear to the noble ones, unbroken ... leading to concentration.

"Those for whom you have compassion ... these you should

exhort, settle, and establish in these four factors of stream-entry."

1013. Friends and Colleagues (2) (Mittamacca1)
"Bhikkhus, those for whom you have compassion and who think

you should be heeded — whether friends or colleagues, relatives

or kinsmen — these you should exhort, settle, and establish in the

four factors of stream-entry.

"What four? You should exhort, settle, and establish them in

confirmed confidence in the Buddha thus: The Lord (Buddha) is. ..

teacher of devas and humans, the Enlightened One, the Blessed

One.'...

"Bhikkhus, there may be alteration in the four great elements

-in the earth element, the water element, the heat element, the air

element — but there cannot be alteration in the noble disciple who

possesses confirmed confidence in the Buddha. Therein this is

alteration: that the noble disciple who possesses confirmed confidence in the Buddha might be reborn in hell, in the animal

realm, or in the domain of ghosts. This is impossible.

"You should exhort, settle, and establish them in confirmed

confidence in the Dhamma ... in the Sangha ... in the virtues dear

to the noble ones ... leading to concentration.

"Bhikkhus, there may be alteration in the four great elements

. . . but there cannot be [366] alteration in the noble disciple who

possesses the virtues dear to the noble ones. Therein this is alteration: that the noble disciple who possesses the virtues dear to

the noble ones might be reborn in hell, in the animal realm, or in

the domain of ghosts. This is impossible.

"Those for whom you have compassion . . . these you should

exhort, settle, and establish in these four factors of stream-entry."

1014. Visiting the Devas (1) (Devacarika1)
At Savatthi. 335 Then, just as quickly as a strong man might extend

his drawn-in arm or draw in his extended arm, the Venerable

Mahamoggallana disappeared from Jeta's Grove and reappeared

among the Tavatimsa devas. Then a number of devatas belonging to the Tavatimsa host approached the Venerable Mahamoggallana, paid homage to him, and stood to one side. The

Venerable Mahamoggallana then said to those devatas:

"It is good, friends, to possess confirmed confidence in the

Buddha thus: 'The Lord (Buddha) is. . . teacher of devas and humans.

the Enlightened One, the Lord (Buddha).' Because of possessing

confirmed confidence in the Buddha, some beings here, with the

breakup of the body, after death, are reborn in a good destination, in a heavenly world.

"It is good, friends, to possess confirmed confidence in the

Dhamma ... in the Sangha ... to possess the virtues dear to the

noble ones. . . leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the

breakup of the body, after death, are reborn in a good destination, in a heavenly world."

"It is good, sir Moggallana, to possess confirmed confidence in

the Buddha ... in the Dhamma ... in the Sangha ... to possess the

virtues dear to the nobles ones ... leading to concentration.

Because of possessing the virtues dear to the noble ones, some

beings here, with the breakup of the body, after death, are reborn

in a good destination, in a heavenly world."

1015. Visiting the Devas (2) (Devacarika2)
(This sutta is identical with the preceding one 1014, except that wherever

reads "are reborn in a good destination ," the present sutta reads "have

been reborn in a good destination.")

1016. Visiting the Devas (3) (Devacarika3)
Then, just as quickly as a strong man might extend his drawn-in

arm or draw in his extended arm, the Lord (Buddha) disappeared

from Jeta's Grove and reappeared among the Tavatimsa devas.

Then a number of devatas belonging to the Tavatimsa host

approached the Lord (Buddha), paid homage to him, and

stood to one side. The Lord (Buddha) then said to those devatas:

"It is good, friends, to possess confirmed confidence in the

Buddha thus: 'The Lord (Buddha) is ... teacher of devas and

humans, the Enlightened One, the Lord (Buddha).' Because of possessing confirmed confidence in the Buddha, some beings here

are stream-enterers, no longer bound to the nether world, fixed

in destiny, with enlightenment as their destination.

"It is good, friends, to possess confirmed confidence in the

Dhamma ... in the Sangha ... to possess the virtues dear to the

noble ones ... leading to concentration. Because of possessing the

virtues dear to the noble ones, some beings here are stream enterers, no longer bound to the nether world, fixed in destiny

with enlightenment as their destination." '

"It is good, dear sir, to possess confirmed confidence in the

Buddha ... in the Dhamma ... in the Sangha ... to possess the

virtues dear to the nobles ones ... leading to concentration

Because of possessing the virtues dear to the noble ones, some

beings here are stream-enterers, no longer bound to the nether

world, fixed in destiny, with enlightenment as their destination "

1017. Mahanama (1)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park.

Then Mahanama the Sakyan approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him:

"Venerable sir, this Kapilavatthu is rich and prosperous, populous, crowded, with congested thoroughfares . 336 In the evening,

when I am entering Kapilavatthu after visiting the Lord (Buddha)

or the bhikkhus worthy of esteem, I come across a stray elephant,

a stray horse, a stray chariot, a stray cart, a stray man 337 On that

occasion, venerable sir, my mindfulness regarding the Blessed

One becomes muddled, my mindfulness regarding the Dhamma

becomes muddled, my mindfulness regarding the Sangha

becomes muddled. The thought then occurs to me: 'If at this

moment I should die, what would be my destination, what

would be my future bourn?'"

"Don't be afraid, Mahanama! Don't be afraid, Mahanama!

Your death will not be a bad one, your demise will not be a bad

one. 338 When a person's mind has been fortified over a long time

by faith, virtue, learning, generosity, and wisdom, right here

crows, vultures, hawks, dogs, jackals, or various creatures eat his

body, consisting of form, composed of the four great elements,

[370] originating from mother and father, built up out of rice and

gruel, subject to impermanence, to being worn and rubbed away

away, to breaking apart and dispersal. But his mind, which has

been fortified over a long time by faith, virtue, learning, generosity, and wisdom — that goes upwards, goes to distinction 339

"Suppose, Mahanama, a man submerges a pot of ghee or a pot

of oil in a deep pool of water and breaks it. All of its shards and

fragments would sink downwards, but the ghee or oil there

would rise upwards. So too, Mahanama, when a person's mind

has been fortified over a long time by faith, virtue, learning, generosity, and wisdom, right here crows ... or various creatures eat

his body.... But his mind, which has been fortified over a long

time by faith, virtue, learning, generosity, and wisdom — that

goes upwards, goes to distinction.

"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your

death will not be a bad one, your demise will not be a bad one."

1018. Mahanama (2)
(As above down to:)

"Don't be afraid, Mahanama! Don't be afraid, Mahanama!

Your death will not be a bad one, your demise will not be a bad

one. A noble disciple who possesses four things slants, slopes,

and inclines towards Nibbana. What four? Here, Mahanama, a

noble disciple possesses confirmed confidence in the Buddha. ..

in the Dhamma ... in the Sangha. ... He possesses the virtues dear

to the noble ones, unbroken. . . leading to concentration.

"Suppose, Mahanama, a tree was slanting, sloping, and inclining towards the east. If it was cut down at its foot, in what direction would it fall?"

"In whatever direction it was slanting, sloping, and inclining,

venerable sir."

"So too, Mahanama, a noble disciple who possesses these four

things slants, slopes, and inclines towards Nibbana."

1019. Godhasakka
At Kapilavatthu. Then Mahanama the Sakyan approached

Godha the Sakyan and said to him: "How many things,

Godha, must an individual possess for you to recognize him as a

stream-enterer, one no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination?"

"When an individual possesses three things, Mahanama, I recognize him as a stream-enterer, one no longer bound to the nether

world, fixed in destiny, with enlightenment as his destination.

What three? Here, Mahanama, a noble disciple possesses

firmed confidence in the Buddha ... in the Dhamma ... in the

Sangha.... When an individual possesses these three things, I recognize him as a stream-enterer. . . with enlightenment as his destination. But, Mahanama, how many things must an individual

possess for you to recognize him as a stream-enterer ... with

enlightenment as his destination?"

"When an individual possesses four things, Godha, I recognize

him as a stream-enterer ... with enlightenment as his destination

What four? Here, Godha, a noble disciple possesses confirmed

confidence in the Buddha ... in the Dhamma ... in the Sangha

He possesses the virtues dear to the noble ones, unbroken

leading to concentration. When an individual possesses these

four things, I recognize him as a stream-enterer. . . with enlightenment as his destination."

"Wait, Mahanama! Wait, Mahanama! The Lord (Buddha) alone

would know whether or not he possesses these things."

"Come, Godha, we should approach the Lord (Buddha). Having

approached, we will report this matter to him."

Then Mahanama the Sakyan and Godha the Sakyan approached

the Lord (Buddha), paid homage to him, and sat down to one side.

Mahanama the Sakyan then reported their conversation, [continuing thus]:

"Here, venerable sir, some issue concerning the Dhamma may

arise. The Lord (Buddha) might take one side and the Bhikkhu

Sangha might take the other side. Whatever side the Lord (Buddha)

would take, I would take that same side. Let the Lord (Buddha)

remember me as one who has such confidence. 340

"Here, venerable sir, some issue concerning the Dhamma may

arise. The Lord (Buddha) might take one side, and the Bhikkhu

Sangha and the Bhikkhuni Sangha might take the other side....

The Lord (Buddha) might take one side, and the Bhikkhu Sangha,

the Bhikkhuni Sangha, and the male lay followers might take the

other side.... The Lord (Buddha) might take one side, and the

Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers,

and the female lay followers might take the other side. Whatever

side the Lord (Buddha) would take, I would take that same side. Let

the Lord (Buddha) remember me as one who has such confidence.

"Here, venerable sir, some issue concerning the Dhamma may

arise. The Lord (Buddha) might take one side, and the Bhikkhu

Sangha, the Bhikkhuni Sangha, the male lay followers, the female

lay followers, and the world with its devas, Mara, and Brahma,

this generation with its ascetics and brahmins, its devas and

humans, might take the other side. Whatever side the Blessed

One would take, I would take that same side. Let the Lord (Buddha)

remember me as one who has such confidence."

[The Lord (Buddha) said:] "When he speaks like that, 341 Godha,

what would you say about Mahanama the Sakyan?"

"When he speaks in such a way, venerable sir, I would not say

anything about Mahanama the Sakyan except what is good and

favourable." 342 [375]

1020. Sarananisakka (1)
At Kapilavatthu. Now on that occasion Saranani 343 the Sakyan

had died, and the Lord (Buddha) had declared him to be a streamenterer, no longer bound to the nether world, fixed in destiny,

with enlightenment as his destination. Thereupon a number of

Sakyans, having met and assembled, deplored this, grumbled,

and complained about it, saying: "It is wonderful indeed, sir! It is

amazing indeed, sir! Now who here won't be a stream-enterer

when the Lord (Buddha) has declared Sarakani the Sakyan after he

died to be a stream-enterer. . . with enlightenment as his destination? Sarakani the Sakyan was too weak for the training; he

drank intoxicating drink!" 344

Then Mahanama the Sakyan approached the Lord (Buddha), paid

homage to him, sat down to one side, and reported this matter to

him. [The Lord (Buddha) said:]

"Mahanama, when a lay follower has gone for refuge over a

long time to the Buddha, the Dhamma, and the Sangha, how

could he go to the nether world? For if one speaking rightly were

to say of anyone: 'He was a lay follower who had gone for refuge

over a long time to the Buddha, the Dhamma, and the Sangha,' it

is of Sarakani the Sakyan that one could rightly say this.

Mahanama, Sarakani the Sakyan had gone for refuge over a long

time to the Buddha, the Dhamma, and the Sangha, so how could

he go to the nether world?

"Here, Mahanama, some person possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas

and humans, the Enlightened One, the Lord (Buddha).' And so in

the Dhamma and the Sangha. He is one of joyous wisdom

swift wisdom, and he has attained liberation. By the destruction of the taints, in this very life he enters and dwells in the taintless

liberation of mind, liberation by wisdom, realizing it for himself

with direct knowledge. This person, Mahanama, is freed from

hell, the animal realm, and the domain of ghosts, freed from the

plane of misery, the bad destinations, the nether world. 345

"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is one of

joyous wisdom, of swift wisdom, yet he has not attained liberation. With the utter destruction of the five lower fetters he has

become one of spontaneous birth, due to attain Nibbana there

without returning from that world. This person too, Mahanama,

is freed from hell, the animal realm, and the domain of ghosts,

freed from the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one

of joyous wisdom, nor of swift wisdom, and he has not attained

liberation. With the utter destruction of three fetters and with the

diminishing of greed, hatred, and delusion, he is a once-retumer

who, after coming back to this world only one more time, will

make an end to suffering. This person too, Mahanama, is freed

from hell, the animal realm, and the domain of ghosts, freed from

the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one

of joyous wisdom, nor of swift wisdom, and he has not attained

liberation. With the utter destruction of three fetters he is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination. This person too,

Mahanama, is freed from hell, the animal realm, and the domain

of ghosts, freed from the plane of misery, the bad destinations,

the nether world.

"Here, Mahanama, some person does not possess confirmed

confidence in the Buddha, the Dhamma, and the Sangha. He is

not one of joyous wisdom, nor of swift wisdom, and he has not

attained liberation. However, he has these five things: the faculty of faith, the faculty of energy, the faculty of mindfulness, the

faculty of concentration, the faculty of wisdom. And the teachings proclaimed by the Tathagata are accepted by him after being

pondered to a sufficient degree with wisdom. This person too,

Mahanama, is one who does not go to hell, the animal realm, or

the domain of ghosts, to the plane of misery, the bad destinations, the nether world. 346

"Here, Mahanama, some person does not possess confirmed

confidence in the Buddha, the Dhamma, and the Sangha. He is

not one of joyous wisdom, nor of swift wisdom, and he has not

attained liberation. However, he has these five things: the faculty of faith. . . the faculty of wisdom. And he has sufficient faith in

the Tathagata, sufficient devotion to him. This person too,

Mahanama, is one who does not go to hell, the animal realm, or

the domain of ghosts, to the plane of misery, the bad destinations, the nether world.

"Even if these great sal trees, Mahanama, could understand

what is well spoken and what is badly spoken, then I would

declare these great sal trees to be stream-enterers, no longer

bound to the nether world, fixed in destiny, with enlightenment

as their destination. How much more, then, Sarakani the Sakyan?

Mahanama, Sarakani the Sakyan undertook the training at the

time of his death." 347

1021. Sarananisakka (2)
At Kapilavatthu. Now on that occasion Sarakani the Sakyan had

died, and the Lord (Buddha) had declared him to be a streamenterer, no longer bound to the nether world, fixed in destiny,

with enlightenment as his destination. Thereupon a number of

Sakyans, having met and assembled, deplored this, grumbled,

and complained about it, saying: "It is wonderful indeed, sir! It is

amazing indeed, sir! Now who here won't be a stream-enterer

when the Lord (Buddha) has declared Sarakani the Sakyan after he

died to be a stream-enterer. . . with enlightenment as his destination? Sarakani the Sakyan was one who had failed to fulfil the training!" 348

Then Mahanama the Sakyan approached the Lord (Buddha), paid

homage to him, sat down to one side, and reported this matter to

him. [The Lord (Buddha) said:]

"Mahanama, when, over a long time, a lay follower has gone

for refuge to the Buddha, the Dhamma, and the Sangha, how

could he go to the nether world?... Mahanama, over a long

Sarakani the Sakyan had gone for refuge to the Buddha the

Dhamma, and the Sangha, so how could he go to the nether world?

"Here, Mahanama, some person is completely dedicated to the

Buddha and has full confidence in him thus: 349 The Lord (Buddha)

is ... teacher of devas and humans, the Enlightened One, the

Lord (Buddha).' And so in regard to the Dhamma and the Sangha.

He is one of joyous wisdom, of swift wisdom, and he has

attained liberation. By the destruction of the taints, in this very

life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.

This person, Mahanama, is freed from hell, the animal realm, and

the domain of ghosts, freed from the plane of misery, the bad

destinations, the nether world.

"Here, Mahanama, some person is completely dedicated to the

Buddha and has full confidence in him.... And so in regard to the

Dhamma and the Sangha. He is one of joyous wisdom, of swift

wisdom, yet he has not attained liberation. With the utter

destruction of the five lower fetters he has become one who

attains final knowledge early in this very life, or one who attains

final knowledge at the time of death, or an attainer of Nibbana in

the interval, or an attainer of Nibbana upon landing, or an attainer of Nibbana without exertion, or an attainer of Nibbana with

exertion, or one bound upstream, heading towards the Akanittha

realm. 350 This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of

misery, the bad destinations, the nether world.

"Here, Mahanama, some person is completely dedicated to the

Buddha and has full confidence in him .... And so in regard to the

Dhamma and the Sangha. He is not one of joyous wisdom, nor of

swift wisdom, and he has not attained liberation. With the utter

destruction of three fetters and with the diminishing of greed,

hatred, and delusion, he is a once-retumer who, after coming

back to this world only one more time, will make an end to suffering. This person too, Mahanama, [379] is freed from hell, the

animal realm, and the domain of ghosts, freed from the plane of

misery, the bad destinations, the nether world.

"Here, Mahanama, some person is completely dedicated to the

Buddha and has full confidence in him.... And so in regard to the

Dhamma and the Sangha. He is not one of joyous wisdom, nor of

swift wisdom, and he has not attained liberation. With the utter

destruction of three fetters he is a stream-enterer, no longer

bound to the nether world, fixed in destiny, with enlightenment

as his destination. This person too, Mahanama, is freed from hell,

the animal realm, and the domain of ghosts, freed from the plane

of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is not completely dedicated to

the Buddha and does not have full confidence in him thus: 'The

Lord (Buddha) is ... teacher of devas and humans, the Enlightened

One, the Lord (Buddha).' And so in regard to the Dhamma and the

Sangha. He is not one of joyous wisdom, nor of swift wisdom,

and he has not attained liberation. However, he has these five

things: the faculty of faith ... the faculty of wisdom. And the

teachings proclaimed by the Tathagata are accepted by him after

being pondered to a sufficient degree with wisdom. This person

too, Mahanama, is one who does not go to hell, the animal realm,

or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.

"Here, Mahanama, some person is not completely dedicated to

the Buddha and does not have full confidence in him.... And so

in regard to the Dhamma and the Sangha. He is not one of joyous

wisdom, nor of swift wisdom, and he has not attained liberation.

However, he has these five things: the faculty of faith ... the faculty of wisdom. And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to

the plane of misery, the bad destinations, the nether world.

"Suppose, Mahanama, there is a bad field, a bad piece of

ground, with stumps not cleared, and the seeds sown there would

be broken, spoilt, damaged by wind and sun, unfertile, not planted securely, and the sky would not send down a proper rainfall.

Would those seeds come to growth, increase, and expansion?"

"No, venerable sir."

"So too, Mahanama, here a Dhamma is badly expounded, badly

proclaimed, unemancipating, not conducive to peace, proclaimed

by one who is not perfectly enlightened. This, I say, is like the

bad field. [380] And the disciple dwells in that Dhamma practising in accordance with it, practising it properly, conducting himself accordingly. This, I say, is like the bad seed.

"Suppose, Mahanama, there is a good field, a good piece of

ground, well cleared of stumps, and the seeds sown there would

be unbroken, unspoilt, undamaged by wind and sun, fertile,

planted securely, and the sky would send down a proper rainfall.

Would those seeds come to growth, increase, and expansion?"

"Yes, venerable sir."

"So too, Mahanama, here a Dhamma is well expounded, well

proclaimed, emancipating, conducive to peace, proclaimed by

one who is perfectly enlightened. This, I say, is like the good

field. And the disciple dwells in that Dhamma practising in

accordance with it, practising it properly, conducting himself

accordingly. This, I say, is like the good seed. How much more,

then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan was

one who fulfilled the training at the time of death."

1022. Anathapindika (1)
At Savatthi. Now on that occasion the householder

Anathapindika was sick, afflicted, gravely ill. Then the householder Anathapindika addressed a man thus:

"Come, good man, approach the Venerable Sariputta, pay

homage to him in my name with your head at his feet, and say:

'Venerable sir, the householder Anathapindika is sick, afflicted,

gravely ill; he pays homage to the Venerable Sariputta with his

head at his feet.' Then say: 'It would be good, venerable sir, if the

Venerable Sariputta would come to the' residence of the householder Anathapindika out of compassion.'"

"Yes, master," that man replied, and he approached the

Venerable Sariputta, paid homage to him, sat down to one side,

and delivered his message. The Venerable Sariputta consented

by silence.

Then, in the morning, the Venerable Sariputta dressed and,

taking bowl and robe, went to the residence of the householder

Anathapindika with the Venerable Ananda as his companion.

He then sat down in the appointed seat and said to the householder Anathapindika: "I hope you are bearing up, householder,

I hope you are getting better. I hope your painful feelings are

subsiding and not increasing, and that their subsiding, not their

increase, is to be discerned."

"I am not bearing up, venerable sir, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

"You, householder, do not have that distrust towards the

Buddha which the uninstructed worldling possesses because of

which the latter, with the breakup of the body, after death, is

reborn in the plane of misery, in a bad destination, in the nether

world, in hell. And you have confirmed confidence in the

Buddha thus: The Lord (Buddha) is ... teacher of devas and

humans, the Enlightened One, the Lord (Buddha).' As you consider

within yourself that confirmed confidence in the Buddha, your

pains may subside on the spot.

"You, householder, do not have that distrust towards the

Dhamma which the uninstructed worldling possesses because of

which the latter ... is reborn in the plane of misery ... in

hell. And you have confirmed confidence in the Dhamma thus:

The Dhamma is well expounded by the Lord (Buddha) ... to be

personally experienced by the wise.' As you consider within

yourself that confirmed confidence in the Dhamma, your pains

may subside on the spot.

"You, householder, do not have that distrust towards the

Sangha which the uninstructed worldling possesses because of

which the latter ... is reborn in the plane of misery ... in hell. And

you have confirmed confidence in the Sangha thus: 'The Sangha

of the Lord (Buddha)'s disciples is practising the good way ... the

unsurpassed field of merit for the world.' As you consider

within yourself that confirmed confidence in the Sangha, your

pains may subside on the spot.

"You, householder, do not have that immorality which the

uninstructed worldling possesses because of which the latter ...

is reborn in the plane of misery ... in hell. And you have those

virtues dear to the noble ones, unbroken ... leading to concentration. As you consider within yourself those virtues dear to the

noble ones, your pains may subside on the spot.

"You, householder, do not have that wrong view which the

uninstructed worldling possesses because of which the latter. ..

is reborn in the plane of misery ... in hell. And you have right

view. As you consider within yourself that right view, your pains

may subside on the spot.

"You, householder, do not have that wrong intention ...

... wrong speech ... wrong action ... wrong livelihood ... wrong

effort ... wrong mindfulness ... wrong concentration ... wrong

knowledge ... wrong liberation which the uninstructed

worldling possesses because of which the latter .. . is reborn in

the plane of misery ... in hell. And you have right intention

right speech ... right action ... right livelihood ... right effort

right mindfulness ... right concentration ... .. right knowledge. . . right liberation. 351 As you consider within yourself that

right liberation, your pains may subside on the spot."

Then the pains of the householder Anathapindika subsided on

the spot.

Then the householder Anathapindika served the Venerable

Sariputta and the Venerable Ananda from his own dish. When

the Venerable Sariputta had finished his meal and had washed

his hand and bowl, the householder Anathapindika took a low

seat and sat down to one side, and the Venerable Sariputta

thanked him with these verses:

"When one has faith in the Tathagata,

Unshakable and well established.

And good conduct built on virtue.

Dear to the noble ones and praised;

"When one has confidence in the Sangha

And view that has been rectified.

They say that one is not poor.

That one's life is not vain.

"Therefore the person of intelligence.

Remembering the Buddha's Teaching,

Should be devoted to faith and virtue.

To confidence and vision of the Dhamma."

Then the Venerable Sariputta, having thanked the householder Anathapindika with these verses, rose from his seat and departed.

Then the Venerable Ananda approached the Lord (Buddha), paid

homage to him, and sat down to one side. The Lord (Buddha) then

said to him: "Now, Ananda, where are you coming from in the

middle of the day?"

"The householder Anathapindika, venerable sir, has been

exhorted by the Venerable Sariputta with such and such an

exhortation."

"Sariputta is wise, Ananda, Sariputta has great wisdom, in so

far as he can analyse the four factors of stream-entry in ten

modes."

1023. Anathapindika (2)
(The opening of this sutta as in the preceding one, except that Anathapindika calls for Ananda, down to:)

"I am not bearing up, venerable sir, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and

their increase, not their subsiding, is to be discerned."

"Householder, for the uninstructed worldling who possesses

four things there is fright, there is trepidation, there is fear of

imminent death. 352 What four?

"Here, householder, the uninstructed worldling has distrust

towards the Buddha, and when he considers within himself that

distrust towards the Buddha, there is fright, trepidation, and fear

of imminent death.

"Again, householder, the uninstructed worldling has distrust

towards the Dhamma, and when he considers within himself

that distrust towards the Dhamma, there is fright, trepidation,

and fear of imminent death.

"Again, householder, the uninstructed worldling has distrust

towards the Sangha, and when he considers within himself that

distrust towards the Sangha, there is fright, trepidation, and fear

of imminent death.

"Again, householder, the uninstructed worldling is immoral,

and when he considers within himself that immorality, there is

fright, trepidation, and fear of imminent death.

"For the uninstructed worldling who possesses these four

things there is fright, trepidation, and fear of imminent death.

"Householder, for the instructed noble disciple who possesses

four things there is no fright, no trepidation, no fear of imminent

death. What four?

"Here, householder, the instructed noble disciple possesses

confirmed confidence in the Buddha thus: The Lord (Buddha) is. ..

teacher of devas and humans, the Enlightened One, the Lord (Buddha)' When he considers within himself that confirmed confidence in the Buddha, there is no fright, trepidation, or fear

imminent death.

"Again, householder, the instructed noble disciple possesses

confirmed confidence in the Dhamma thus: The Dhamma is well

expounded by the Lord (Buddha) ... to be personally experienced

by the wise.' When he considers within himself that confirmed

confidence in the Dhamma, there is no fright, trepidation, or fear

of imminent death.

"Again, householder, the instructed noble disciple possesses

confirmed confidence in the Sahgha thus: The Sahgha of the

Lord (Buddha)'s disciples is practising the good way. . . the unsurpassed field of merit for the world.' When he considers within

himself that confirmed confidence in the Sahgha, there is no

fright, trepidation, or fear of imminent death.

"Again, householder, the instructed noble disciple possesses

the virtues dear to the noble ones, unbroken. . . leading to concentration. When he considers within himself those virtues dear

to the noble ones, there is no fright, trepidation, or fear of

imminent death.

"For the instructed noble disciple who possesses these four

things there is no fright, trepidation, or fear of imminent death."

"I am not afraid. Venerable Ananda. Why should I be afraid?

For, venerable sir, I possess confirmed confidence in the Buddha

...in the Dhamma ... in the Sahgha. And as to these training

rules for the laity taught by the Lord (Buddha), I do not see within

myself any that has been broken."

"It is a gain for you, householder! It is well gained by you,

householder! You have declared, householder, the fruit of

stream-entry."

1024. Fearful Animosities (1) (Bhayaverupasanta1)
[or Anathapindika (3)] (This sutta is identical with 12:41)

1025. Fearful Animosities (2) (Bhayaverupasanta2)
At Savatthi. Then a number of bhikkhus approached the Blessed

One ... and sat down to one side. The Lord (Buddha) then said to

them as they were sitting to one side:

( All as in the preceding sutta; identical with 12:42.)

1026. Nandaka The Liccavi
On one occasion the Lord (Buddha) was dwelling at Vesali in the

Great Wood in the Hall with the Peaked Roof. Then Nandaka,

the minister of the Licchavis, approached the Lord (Buddha), paid

homage to him, and sat down to one side. The Lord (Buddha) then

said to him:

"Nandaka, a noble disciple who possesses four things is a

stream-enterer, [390] no longer bound to the nether world, fixed

in destiny, with enlightenment as his destination. What four?

Here, Nandaka, a noble disciple possesses confirmed confidence

in the Buddha thus: 'The Lord (Buddha) is. . . teacher of devas and

humans, the Enlightened One, the Lord (Buddha).' He possesses

confirmed confidence in the Dhamma ... in the Sangha.... He

possesses the virtues dear to the noble ones, unbroken. . . leading

to concentration. A noble disciple who possesses these four

things is a stream-enterer, no longer bound to the nether world,

fixed in destiny, with enlightenment as his destination.

"Further, Nandaka, a noble disciple who possesses these four

things becomes endowed with a long life span, whether celestial

or human; he becomes endowed with beauty, whether celestial

or human; he becomes endowed with happiness, whether celestial or human; he becomes endowed with fame, whether celestial

or human; he becomes endowed with sovereignty, whether

celestial or human. Now I say this, Nandaka, without having

heard it from another ascetic or brahmin; rather, I say just what I

have known, seen, and understood by myself."

When this was said, a man said to Nandaka, the minister of the

Licchavis: "It is time for your bath, sir."

"Enough now, I say, with that external bath. This internal bath

will suffice, namely, confidence in the Lord (Buddha)."

1027. Streams of Merit ( 1) (Punnabhisanda1)
At Savatthi. "Bhikkhus, there are these four streams of merit,

streams of the wholesome, nutriments of happiness. What four?

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas

and humans, the Enlightened One, the Lord (Buddha).' This is the

first stream of merit, stream of the wholesome, nutriment of happiness.

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise '

This is the second stream of merit....

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Sangha thus: The Sangha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of

merit for the world.' This is the third stream of merit....

"Again, householder, the instructed noble disciple possesses

the virtues dear to the noble ones, unbroken ... leading to concentration. This is the fourth stream of merit....

"These are the four streams of merit, streams of the wholesome, nutriments of happiness."

1028. Streams of Merit (2) (Punnabhisanda2)
"Bhikkhus, there are these four streams of merit, streams of the

wholesome, nutriments of happiness. What four?

(As above for the first three, the fourth as follows:)

"Again, bhikkhus, a noble disciple dwells at home with a mind

devoid of the stain of stinginess, freely generous, open-handed,

delighting in relinquishment, one devoted to charity, delighting

in giving and sharing. This is the fourth stream of merit.

"These are the four streams of merit, streams of the wholesome, nutriments of happiness."

1029. Streams of Merit (3) (Punnabhisanda3)
"Bhikkhus, there are these four streams of merit, streams of the

wholesome, nutriments of happiness. What four?

(As in §1027, with the fourth as follows:)

"Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and

penetrative, leading to the complete destruction of suffering.

This is the fourth stream of merit... .

"These are the four streams of merit, streams of the wholesome, nutriments of happiness."

1030. Divine Tracks (1) (Devapada1)
At Savatthi. "Bhikkhus, there are these four divine tracks of the

devas for the purification of beings who have not been purified,

for the cleansing of beings who have not been cleansed. 353 What

four?

“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is. . . teacher of devas

and humans, the Enlightened One, the Lord (Buddha).' This is the

first divine track of the devas.... [393]

“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the

virtues dear to the noble ones, unbroken ... leading to concentration. This is the fourth divine track of the devas....

"These are the four divine tracks of the devas, for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed."

35 (5) Divine Tracks (2) (Devapada2)
"Bhikkhus, there are these four divine tracks of the devas for the

purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. What four? 354

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus . . . He reflects thus: 'What now is the

divine track of the devas?' He understands thus: 'I have heard

that at present the devas hold nonoppression as supreme, and I

do not oppress anyone, frail or firm. Surely I dwell possessing

one of the divine tracks.' This is the first divine track of the

devas....

"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha....

"Again, bhikkhus, a noble disciple possesses the virtues dear to

the noble ones, unbroken. . . leading to concentration. He reflects

thus: 'What now is the divine track of the devas?' He understands thus: 'I have heard that at present the devas hold non-oppression as supreme, and I do not oppress anyone, frail or

firm. Surely I dwell possessing one of the divine tracks.' This

[394] is the fourth divine track of the devas....

"These are the four divine tracks of the devas for the purification of beings who have not been purified, for the cleansin of beings who have not been cleansed." °

1032. Similar to the Devas (Devasabhaga)
"Bhikkhus, when a noble disciple possesses four things, the

devas are elated and speak of his similarity [to themselves],

What four?

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas

and humans, the Enlightened One, the Lord (Buddha)' To those

devatas who passed away here [in the human world] and were

reborn there [in a heavenly world] possessing confirmed confidence in the Buddha, the thought occurs: 'As the noble disciple

possesses the same confirmed confidence in the Buddha that we

possessed when we passed away there and were reborn here, he

will come 356 into the presence of the devas.'

"Again, bhikkhus, a noble disciple possesses confirmed confi

dence in the Dhamma ... in the Sangha.... He possesses the

virtues dear to the noble ones, unbroken ... conducive to concentration. To those devatas who passed away here [in the

human world] and were reborn there [in a heavenly world] possessing the virtues dear to the noble ones, the thought occurs: 'As

the noble disciple possesses the same kind of virtues dear to the

noble ones that we possessed when we passed away there and

were reborn here, he will come into the presence of the devas.'

"When, bhikkhus, a noble disciple possesses these four things,

the devas are elated and speak of his similarity [to themselves]."

1033. Mahanama
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama

the Sakyan approached the Lord (Buddha), paid homage to him, sat

down to one side, and said to him:

"Venerable sir, in what way is one a lay follower?"

"When, Mahanama, one has gone for refuge to the Buddha, the

Dhamma, and the Sangha, one is then a lay follower."

"In what way, venerable sir, is a lay follower accomplished in

virtue?"

"When, Mahanama, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from wines, liquor, and intoxicants

that are a basis for negligence, the lay follower is accomplished in virtue."

"In what way, venerable sir, is a lay follower accomplished in

faith?"

"Here, Mahanama, a lay follower is a person of faith. He places

faith in the enlightenment of the Tathagata thus: 'The Blessed

One is. . . teacher of devas and humans, the Enlightened One, the

Lord (Buddha).' In that way a lay follower is accomplished in faith."

"In what way, venerable sir, is a lay follower accomplished in

generosity?"

"Here, Mahanama, a lay follower dwells at home with a mind

devoid of the stain of stinginess, freely generous, open-handed,

delighting in relinquishment, one devoted to charity, delighting

in giving and sharing. In that way a lay follower is accomplished

in generosity."

"In what way, venerable sir, is a lay follower accomplished in

wisdom?"

"Here, Mahanama, a lay follower is wise, he possesses wisdom

directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. In that

way a lay follower is accomplished in wisdom."

1034. Rain (Vassa sans. Varsha)
"Bhikkhus, just as, when rain pours down in thick droplets on a

mountain top, the water flows down along the slope and fills the

cleft, gullies, and creeks; these being filled fill up the pools; these

being filled fill up the lakes; these being filled fill up the streams;

these being filled fill up the rivers; and these being filled fill up

the great ocean; so too, for a noble disciple, these things — confirmed confidence in the Buddha, the Dhamma, and the Sangha,

and the virtues dear to the noble ones — flow onwards and, having gone beyond, they lead to the destruction of the taints." 357

1035. Kaligodha
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Kapilavatthu in Nigrodha's Park. Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, went to

the residence of Kaligodha the Sakyan lady, where he sat down

in the appointed seat. Then Kaligodha the Sakyan lady

approached the Lord (Buddha), paid homage to him, and sat down

to one side. The Lord (Buddha) then said to her:

"Godha, a noble woman disciple who possesses four things is

a stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as her destination. What four?

"Here, Godha, a noble woman disciple possesses confirmed

confidence in the Buddha thus: The Lord (Buddha) is ... teacher of

devas and humans, the Enlightened One, the Lord (Buddha).' She

possesses confirmed confidence in the Dhamma ... in the

Sangha.... [397] She dwells at home with a mind devoid of the

stain of stinginess, freely generous, open-handed, delighting in

relinquishment, one devoted to charity, delighting in giving and

sharing.

"A noble woman disciple, Godha, who possesses these four

things is a stream-enterer, no longer bound to the nether world,

fixed in destiny, with enlightenment as her destination."

"Venerable sir, as to these four factors of stream-entry taught

by the Lord (Buddha), these things exist in me, and I live in conformity with those things. For, venerable sir, I possess confirmed

confidence in the Buddha, the Dhamma, and the Sangha.

Moreover, whatever there is in my family that is suitable for giving, all that I share unreservedly among those who are virtuous

and of good character."

"It is a gain for you, Godha! It is well gained by you, Godha!

You have declared the fruit of stream-entry."

1036. Nandiya
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Kapilavatthu in Nigrodha's Park. Then Nandiya the

Sakyan approached the Lord (Buddha), paid homage to him, sat

down to one side, and said to him:

"Venerable sir, when the four factors of stream-entry are completely and totally nonexistent in a noble disciple, would that

noble disciple be one who dwells negligently?"

"Nandiya, I say that one in whom the four factors of stream entry are completely and totally absent is 'an outsider, one who

stands in the faction of worldlings.' 358 But, Nandiya, as to how a

noble disciple is one who dwells negligently and one who dwells

diligently, listen to that and attend closely, I will speak."

"Yes, venerable sir," Nandiya the Sakyan replied. The Blessed

One said this:

"And how, Nandiya, is a noble disciple one who dwells negligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of

devas and humans, the Enlightened One, the Lord (Buddha).'

Content with that confirmed confidence in the Buddha, he does

not make further effort for solitude by day nor for seclusion at

night. When he thus dwells negligently, there is no gladness. 359

When there is no gladness, there is no rapture. When there is no

rapture, there is no tranquillity. When there is no tranquillity, he

dwells in suffering. The mind of one who suffers does not

become concentrated. When the mind is not concentrated, phenomena do not become manifest. Because phenomena do not

become manifest, he is reckoned as 'one who dwells negligently.'

"Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the

virtues dear to the noble ones, unbroken ... leading to concentration. Content with those virtues dear to the noble ones, he does

not make further effort for solitude by day nor for seclusion at

night. When he thus dwells negligently, there is no gladness....

Because phenomena do not become manifest, he is reckoned as

'one who dwells negligently.'

"It is in this way, Nandiya, that a noble disciple is one who

dwells negligently.

"And how, Nandiya, is a noble disciple one who dwells diligently? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of

devas and humans, the Enlightened One, the Lord (Buddha).' Not

content with that confirmed confidence in the Buddha, he makes

further effort for solitude by day and for seclusion at night. When

he thus dwells diligently, gladness is born. When he is gladdened, rapture is born. When the mind is uplifted by rapture, the body becomes tranquil. One tranquil in body experiences happj

ness. The mind of one who is happy becomes concentrated

When the mind is concentrated, phenomena become manifest

Because phenomena become manifest, he is reckoned as 'one

who dwells diligently.'

"Again, Nandiya, a noble disciple possesses confirmed confidence in the Dhamma ... in the Sangha.... He possesses the

virtues dear to the noble ones, unbroken ... leading to concentration. Not content with those virtues dear to the noble ones he

makes further effort for solitude by day and for seclusion at

night. When he thus dwells diligently, gladness is born...

Because phenomena become manifest, he is reckoned as 'one

who dwells diligently.'

"It is in this way, Nandiya, that a noble disciple is one who

dwells diligently."

1037. Sreams of Merit (1) (Abhisanda1)
(The opening is identical with §1033, continuing thus:)

"When, bhikkhus, a noble disciple possesses these four streams

of merit, streams of the wholesome, it is not easy to take the

measure of his merit thus: 'Just so much is his stream of merit,

stream of the wholesome, nutriment of happiness'; rather, it is

reckoned as an incalculable, immeasurable, great mass of merit.

"Bhikkhus, just as it is not easy to take the measure of the water

in the great ocean thus: 'There are so many gallons of water,' or

'There are so many hundreds of gallons of water,' or 'There are

so many thousands of gallons of water,' or 'There are so many

hundreds of thousands of gallons of water,' but rather it is reck

oned as an incalculable, immeasurable, great mass of water; so

too, when a noble disciple possesses these four streams of merit

... it is reckoned as an incalculable, immeasurable, great mass of

merit."

This is what the Lord (Buddha) said. Having said this, the Fortunate One, the Teacher, further said this:

"Just as the many rivers used by the hosts of people.

Flowing downstream, finally reach the ocean.

The great mass of water, the boundless sea.

The fearsome receptacle of heaps of gems;

"So the streams of merit reach the wise man

-giver of food, drink, and clothes,

Provider of beds, seats, and coverlets 360

-as the rivers carry their waters to the sea."

1038. Sreams of Merit (2) (Abhisanda2)
"Bhikkhus, there are these four streams of merit.... What four?

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha....

"Again, bhikkhus, a noble disciple dwells at home with a mind

devoid of the stain of stinginess, freely generous, open-handed,

delighting in relinquishment, one devoted to charity, delighting

in giving and sharing.

"These are the four streams of merit....

"When, bhikkhus, a noble disciple possesses these four streams

of merit, streams of the wholesome, it is not easy to take the

measure of his merit thus: 'Just so much is his stream of merit,

stream of the wholesome, nutriment of happiness'; rather, it is

reckoned as an incalculable, immeasurable, great mass of merit.

"Bhikkhus, just as in the place where these great rivers meet

and converge — namely, the Ganges, the Yamuna, the Aciravati,

the Sarabhu, and the Mahi — it is not easy to take the measure of

the water there thus: 'There are so many gallons of water'. . . but

rather it is reckoned as an incalculable, immeasurable, great mass

of water; so too, when a noble disciple possesses these four

streams of merit ... it is reckoned as an incalculable, immeasurable, great mass of merit."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Just as the many rivers used by the hosts of people.

Flowing downstream, finally reach the ocean.

The great mass of water, the boundless sea.

The fearsome receptacle of heaps of gems;

"So the streams of merit reach the wise man

-giver of food, drink, and clothes,

Provider of beds, seats, and coverlets 360

-as the rivers carry their waters to the sea."

(verses same as in 1037)

1039. Sreams of Merit (3) (Abhisanda3)
"Bhikkhus, there are these four streams of merit.... What four?

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha.

"Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble

and penetrative, leading to the complete destruction of suffering

This is the fourth stream of merit. ...

"These are the four streams of merit....

"When, bhikkhus, a noble disciple possesses these four streams

of merit, streams of the wholesome, it is not easy to take the

measure of his merit thus: 'Just so much is his stream of merit,

stream of the wholesome, nutriment of happiness'; rather, it is

reckoned as an incalculable, immeasurable, great mass of merit."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"One who desires merit, established in the wholesome.

Develops the path to attain the Deathless;

He who has reached the Dhamma's core.

Delighting in destruction.

Does not tremble thinking,

'The King of Death will come.'" 361

1040. Rich (1) (Mahaddhana1)
"Bhikkhus, a noble disciple who possesses four things is said to

be rich, with much wealth and property. 362 What four?

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha.... He

possesses the virtues dear to the noble ones, unbroken ... leading

to concentration.

"A noble disciple who possesses these four things is said to be

rich, with much wealth and property."

1041. Rich (2) (Mahaddhana2)
"Bhikkhus, a noble disciple who possesses four things is said to

be rich, with much wealth and property, of great fame. What

four?"

(The rest as in previous 1040)

1042. Simple Version (Suddhaka)
"Bhikkhus, a noble disciple who possesses four things is a

stream-enterer, no longer bound to the nether world, fixed in

destiny, with enlightenment as his destination. What four?

"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . .. teacher of devas

and humans, the Enlightened One, the Lord (Buddha).' He possesses

confirmed confidence in the Dhamma ... in the Sangha.... He

possesses the virtues dear to the noble ones, unbroken ... leading

to concentration.

"A noble disciple, bhikkhus, who possesses these four things is

a stream-enterer. . . with enlightenment as his destination."

1043. Nandiya
At Kapilavatthu. The Lord (Buddha) then said to Nandiya the

Sakyan as he was sitting to one side:

(The rest as in previous 1042)

1044. Bhaddiya
(The same, addressed to Bhaddiya the Sakyan.)

1045. Mahanama
(The same, addressed to Mahanama the Sakyan.)

1046. Organs (Anga)
"Bhikkhus, there are these four organs for stream-entry. What

four? Association with superior persons, hearing the true

Dhamma, careful attention, practice in accordance with the

Dhamma. These are the four organs for stream-entry." 363

1047. With Verses (Sagathaka)
( The initial portion is the same as §1042)

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this: 364

"When one has faith in the Tathagata,

Unshakable and well established.

And good conduct built on virtue.

Dear to the noble ones and praised;

"When one has confidence in the Sangha

And view that has been rectified.

They say that one is not poor.

That one's life is not vain.

"Therefore the person of wisdom,

Remembering the Buddha's Teaching,

Should be devoted to faith and virtue.

To confidence and vision of the Dhamma."

1048. One Who Spent the Rains (Vassamvuttha sans. Varsham-uttishtha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in

Jeta's Grove, Anathapindika's Park. Now on that occasion a certain bhikkhu who had spent the rains in Savatthi had arrived in

Kapilavatthu on some business. The Sakyans of Kapilavatthu

heard: "A certain bhikkhu, it is said, who spent the rains in

Savatthi has arrived in Kapilavatthu."

Then the Sakyans of Kapilavatthu approached that bhikkhu

and paid homage to him, after which they sat down to one side

and said to him:

"We hope, venerable sir, that the Lord (Buddha) is healthy and

robust."

"The Lord (Buddha), friends, is healthy and robust."

"We hope, venerable sir, that Sariputta and Moggallana are

healthy and robust."

"Sariputta and Moggallana, friends, are healthy and robust.

"We hope, venerable sir, that the bhikkhus of the Sangha are

healthy and robust."

"The bhikkhus of the Sangha, friends, are healthy and robust."

"Did you hear and learn anything, venerable sir, in the presence of the Lord (Buddha) during this rains?"

"In the presence of the Lord (Buddha), friends, I heard and learnt

this: 'Bhikkhus, those bhikkhus are few who, by the destruction

of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for themselves

with direct knowledge. Those bhikkhus are more numerous

who, with the utter destruction of the five lower fetters, have

become of spontaneous birth, due to attain Nibbana there without returning from that world.'

"Further, friends, in the presence of the Lord (Buddha) I heard

and learnt this: 'Bhikkhus, those bhikkhus are few who ... have

become of spontaneous birth.... Those bhikkhus are more

numerous who, with the utter destruction of three fetters and

with the diminishing of greed, hatred, and delusion, have

become once-retumers who, after coming back to this world only

one more time, will make an end to suffering.'

"Further, friends, in the presence of the Lord (Buddha) I heard

and learnt this: 'Those bhikkhus are few who ... have become

once-retumers.... Those bhikkhus are more numerous who, with

the utter destruction of three fetters, have become stream-enterers, no longer bound to the nether world, fixed in destiny,

with enlightenment as their destination.'"

1049. Dhammadinna
On one occasion the Lord (Buddha) was dwelling at Baranasi in the

Deer Park at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, approached the

Lord (Buddha), paid homage to him, and sat down to one side. 365

Sitting to one side, the lay follower Dhammadinna then said to

the Lord (Buddha): "Let the Lord (Buddha), venerable sir, exhort us

and instruct us in a way that may lead to our welfare and happiness for a long time."

"Therefore, Dhammadinna, you should train yourselves thus:

'From time to time we will enter and dwell upon those discourses spoken by the Tathagata that are deep, deep in meaning supramundane, dealing with emptiness.' It is in such a way that

you should train yourselves." 366

"Venerable sir, it is not easy for us — dwelling in a home crowded

with children, enjoying Kasian sandalwood, wearing garlands, scents, and unguents, receiving gold and silver from

time to time to enter and dwell upon those discourses spoken by

the Tathagata that are deep, deep in meaning, supramundane

dealing with emptiness. As we are established in the five training

rules, let the Lord (Buddha) teach us the Dhamma further."

"Therefore, Dhammadinna, you should train yourselves thus:

'We will possess confirmed confidence in the Buddha ... in the

Dhamma ... in the Sangha.... We will possess the virtues dear to

the noble ones, unbroken ... leading to concentration.' It is in

such a way that you should train yourselves."

"Venerable sir, as to these four factors of stream-entry taught

by the Lord (Buddha), these things exist in us, and we live in conformity with those things. For, venerable sir, we possess confirmed confidence in the Buddha, the Dhamma, and the

Sangha. We possess the virtues dear to the noble ones, unbroken

... leading to concentration."

"It is a gain for you, Dhammadinna! It is well gained by you,

Dhammadinna! You have declared the fruit of stream-entry."

1050. ILL (Gilana)
On one occasion the Lord (Buddha) was dwelling among the

Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion a number of bhikkhus were making a robe for the Blessed

One, thinking: "After the three months, with his robe completed,

the Lord (Buddha) will set out on tour."

Mahanama the Sakyan heard: "A number of bhikkhus, it is

said, are making a robe for the Lord (Buddha), thinking that after

the three months, with his robe completed, the Lord (Buddha) will

set out on tour."

Then Mahanama the Sakyan approached the Lord (Buddha), paid

homage to him, sat down to one side, and said to him: "Venerable

sir, I heard that a number of bhikkhus are making a robe for the

Lord (Buddha).... Now I have not heard and learnt in the presence

of the Lord (Buddha) how a wise lay follower who is sick, afflicted,

and gravely ill should be exhorted by another wise lay follower

"A wise lay follower, 367 Mahanama, who is sick, afflicted, and

gravely ill should be consoled by another wise lay follower with

four consolations: 'Let the venerable one 368 be consoled. You

have confirmed confidence in the Buddha thus: “The Blessed

One is ... teacher of devas and humans, the Enlightened One, the

Lord (Buddha)." You have confirmed confidence in the Dhamma . ..

in the Sangha.... You have the virtues dear to the noble ones,

unbroken. . . leading to concentration.'

"After a wise lay follower, who is sick, afflicted, and gravely ill

has been consoled by a wise lay follower with these four consolations, he should be asked: 'Are you anxious about your mother

and father?' If he says: 'I am,' he should be told: 'But, good sir,

you are subject to death. Whether you are anxious about your

mother and father or not, you will die anyway. So please abandon your anxiety over your mother and father.'

"If he says: 'I have abandoned my anxiety over my mother and

father,' he should be asked: 'Are you anxious about your wife

and children?' If he says: 'I am,' he should be told: 'But, good sir,

you are subject to death. Whether you are anxious about your

wife and children or not, you will die anyway. So please abandon

your anxiety over your wife and children.'

"If he says: 'I have abandoned my anxiety over my wife and

children,' he should be asked: 'Are you anxious about the five

cords of human sensual pleasure?' If he says: 'I am,' he should be

told: 'Celestial sensual pleasures, friend, are more excellent and

sublime than human sensual pleasures. So please withdraw your

mind from human sensual pleasures and resolve on the devas of

the realm of the Four Great Kings.'

"If he says: 'My mind has been withdrawn from human sensual pleasures and resolved on the devas of the realm of the Four

Great Kings,' he should be told: 'The Tavatimsa devas,

friend, are more excellent and sublime than the devas of the

realm of the Four Great Kings. So please withdraw your mind

from the devas of the realm of the Four Great Kings and resolve

on the Tavatimsa devas.'

"If he says: 'My mind has been withdrawn from the devas of

the realm of the Four Great Kings and resolved on the Tavatimsa

devas,' he should be told: 'More excellent and sublime, friend,

than the Tavatimsa devas are the Yama devas ... the Tusita devas

... the Nimmanarati devas ... the Paranimmitavasavatti devas....

The brahma world, friend, is more excellent and sublime than the

Paranimmitavasavatti devas. So please withdraw your mind

from the Paranimmitavasavatti devas and resolve on the brahma

world' 369

"If he says: 'My mind has been withdrawn from the

Paranimmitavasavatti devas and resolved on the brahma world '

he should be told: 'Even the brahma world, friend, is impermanent, unstable, included in identity. So please withdraw your

mind from the brahma world and direct it to the cessation of

identity.' 370

"If he says: 'My mind has been withdrawn from the brahma

world; I have directed my mind to the cessation of identity,' then,

Mahanama, I say there is no difference between a lay follower

who is thus liberated in mind and a bhikkhu who has been liberated in mind for a hundred years, 371 that is, between one liberation and the other." 372

1051. The Fruit of Stream-Entry (Sotapattiphala)
"Bhikkhus, these four things, when developed and cultivated,

lead to the realization of the fruit of stream-entry. What four?

Association with superior persons, hearing the true

Dhamma, careful attention, practice in accordance with the

Dhamma. These four things, when developed and cultivated,

lead to the realization of the fruit of stream-entry."

1052. The Fruit of Once-Returning (Sakadamiphala)
"Bhikkhus, these four things, when developed and cultivated,

lead to the realization of the fruit of once-returning. What

four?..." (as above in 1051).

1053. The Fruit of Nonreturning (Anagamiphala)
(Beginning as in 1051)

"... lead to the realization of the fruit of nonretuming..."

1054. The Fruit of Arahantship (Arahattaphala)
(Beginning as in 1051)

"... lead to the realization of the fruit of arahantship...."

1055. The Obtaining of Wisdom (Pannapatilabha sans. Pragya-prati-labha)
(Beginning as in 1051)

" lead to the obtaining of wisdom...."

1056. The Growth of Wisdom (Pannavuddhi sans. Pragya-vruddhi)
(Beginning as in 1051)

" ... lead to the growth of wisdom...."

1057. The Expansion of Wisdom (Pannavepulla sans. Pragya-vipula)
(Beginning as in 1051)

" ... lead to the expansion of wisdom...."

1058. Greatness of Wisdom (Mahapanna sans. Maha-pragya)
"Bhikkhus, these four things, when developed and cultivated,

lead to greatness of wisdom. What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when

developed and cultivated, lead to greatness of wisdom."

1059 - 1070. Extensiveness of Wisdom, Etc.
"Bhikkhus, these four things, when developed and cultivated,

lead to extensiveness of wisdom ... to vastness of wisdom ... to

depth of wisdom ... to the state of unequalled wisdom 373 ... to

breadth of wisdom ... to abundance of wisdom ... to quickness

of wisdom ... to buoyancy of wisdom ... to joyousness of wisdom

•• • [413] ... to swiftness of wisdom ... to sharpness of wisdom ...

to penetrativeness of wisdom. 374 What four? Association with

superior persons, hearing the true Dhamma, careful attention,

practice in accordance with the Dhamma. These four things, when

developed and cultivated, lead to penetrativeness of wisdom."

1071 Self-Absorption (Samadhi)
At Savatthi. "Bhikkhus, develop self-absorption. A bhikkhu who

is concentrated understands things as they really are. 375

"And what does he understand as it really is? He understands

as it really is: 'This is suffering.' He understands as it really is:

'This is the origin of suffering.' He understands as it really is:

'This is the cessation of suffering.' He understands as it really is:

'This is the way leading to the cessation of suffering.'

"Bhikkhus, develop self-absorption. A bhikkhu who is self-absorptive understands things as they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' 376 An exertion should be made to

understand: 'This is the origin of suffering.' An exertion should

be made to understand: 'This is the cessation of suffering.' An

exertion should be made to understand: 'This is the way leading

to the cessation of suffering.'"

1072. Seclusion (Patisalla)
"Bhikkhus, make an exertion in seclusion. A bhikkhu who is

secluded understands things as they really are.

"And what does he understand as it really is? He understands

as it really is: 'This is suffering.'... 'This is the origin of suffering.'... 'This is the cessation of suffering.'... 'This is the way leading to the cessation of suffering.'

"Bhikkhus, make an exertion in seclusion. A bhikkhu who is

secluded understands things as they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1073. Clansmen (1) (Kulaputta1 sans. Kulputra)
"Bhikkhus, whatever clansmen in the past rightly went forth

from the household life into homelessness, all did so in order to

make the breakthrough to the Four Noble Truths as they really

are. Whatever clansmen in the future will rightly go forth from

the household life into homelessness, all will do so in order to

make the breakthrough to the Four Noble Truths as they really

are. Whatever clansmen at present have rightly gone forth

from the household life into homelessness, all have done so in

order to make the breakthrough to the Four Noble Truths as

they really are.

"What four? The noble truth of suffering, the noble truth of the

origin of suffering, the noble truth of the cessation of suffering,

the noble truth of the way leading to the cessation of suffering.

Whatever clansmen rightly went forth ... will rightly go forth ...

have rightly gone forth from household life into homelessness,

all have done so in order to make the breakthrough to these Four

Noble Truths as they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1074 Clansmen (2) (Kulaputta2 sans. Kulputra)
"Bhikkhus, whatever clansmen in the past rightly went forth

from the household life into homelessness and made the breakthrough to things as they really are, all made the breakthrough to

the Four Noble Truths as they really are. Whatever clansmen in

the future will rightly go forth from the household life into

homelessness and make the breakthrough to things as they really are, [416] all will make the breakthrough to the Four Noble

Truths as they really are. Whatever clansmen at present have

rightly gone forth from the household life into homelessness and

make the breakthrough to things as they really are, all make the

breakthrough to the Four Noble Truths as they really are.

"What four? The noble truth of suffering, the noble truth of the

origin of suffering, the noble truth of the cessation of sufferin

the noble truth of the way leading to the cessation of suffering

Whatever clansmen made the breakthrough ... will make the

breakthrough ... make the breakthrough to things as they really

are, all make the breakthrough to these Four Noble Truths as

they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1075. Ascetics and Brahmins (1) (Samanabrahmana1 sans. Shraman-Brahman)
"Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they really are, all fully awakened to the Four

Noble Truths as they really are. Whatever ascetics or brahmins in

the future will fully awaken to things as they really are, all will

fully awaken to the Four Noble Truths as they really are.

Whatever ascetics or brahmins at present have fully awakened to

things as they really are, all have fully awakened to the Four

Noble Truths as they really are.

"What four? The noble truth of suffering . . . the noble truth of

the way leading to the cessation of suffering. Whatever ascetics

or brahmins fully awakened ... will fully awaken ... have fully

awakened to things as they really are, all have fully awakened to

these Four Noble Truths as they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1076. Ascetics and Brahmins (1) (Samanabrahmana2 sans. Shraman-Brahman)
"Bhikkhus, whatever ascetics or brahmins in the past revealed

themselves as having fully awakened to things as they really are,

all revealed themselves as having fully awakened to the Four

Noble Truths as they really are. Whatever ascetics or brahmins in

the future will reveal themselves as having fully awakened to

things as they really are, all will reveal themselves as having fully

awakened to the Four Noble Truths as they really are. Whatever

ascetics or brahmins at present reveal themselves as having fully

awakened to things as they really are, all reveal themselves as

having fully awakened to the Four Noble Truths as they really

are.

"What four? The noble truth of suffering . . . the noble truth of

the way leading to the cessation of suffering. Whatever ascetics

or brahmins revealed themselves ... will reveal themselves ...

reveal themselves as having fully awakened to things as they

really are, all reveal themselves as having fully awakened to

these Four Noble Truths as they really are.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1077. Thoughts (Vitakka sans. Vitark)
"Bhikkhus, do not think evil unwholesome thoughts; that is, sensual thought, thought of ill will, thought of harming. For what

reason? These thoughts, bhikkhus, are unbeneficial, irrelevant to

the fundamentals of the holy life, [418] and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to

enlightenment, to Nibbana.

"When you think, bhikkhus, you should think: 'This is suffering'; you should think: 'This is the origin of suffering'; you

should think: 'This is the cessation of suffering'; you should

think: 'This is the way leading to the cessation of suffering.' For

what reason? These thoughts, bhikkhus, are beneficial, relevant

to the fundamentals of the holy life, and lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1078. Reflection (Cinta sans. Cintan)
"Bhikkhus, do not reflect in an evil unwholesome way: 377 'The

world is eternal' or 'The world is not eternal'; or 'The world is

finite' or 'The world is infinite'; or 'The soul and the body are the

same' or 'The soul is one thing, the body is another'; or 'The

Tathagata exists after death' or 'The Tathagata does not exist

after death' or 'The Tathagata both exists and does not exist after

death' or 'The Tathagata neither exists nor does not exist after

death' For what reason? Because, bhikkhus, this reflection is

unbeneficial, irrelevant to the fundamentals of the holy life, and

does not lead to revulsion, to dispassion, to cessation, to peace to

direct knowledge, to enlightenment, to Nibbana.

"When you reflect, bhikkhus, you should reflect: 'This is suffering'; you should reflect: 'This is the origin of suffering'; you

should reflect: 'This is the cessation of suffering'; you should

reflect: 'This is the way leading to the cessation of suffering.' For

what reason? Because, bhikkhus, this reflection is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion,

to dispassion, to cessation, to peace, to direct knowledge, to

enlightenment, to Nibbana.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. .. An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1079. Disputatious Talk (Viggahikakatha)
"Bhikkhus, do not engage in disputatious talk, 378 saying: 'You

don't understand this Dhamma and Discipline. I understand this

Dhamma and Discipline. What, you understand this Dhamma

and Discipline! You're practising wrongly. I'm practising rightly.

What should have been said before you said after; what should

have been said after you said before. I'm consistent, you're inconsistent. What you took so long to think out has been overturned.

Your thesis has been refuted. Go off to rescue your thesis, for

you're defeated, or disentangle yourself if you can.' For what reason? Because, bhikkhus, this talk is unbeneficial, irrelevant to the

fundamentals of the holy life, and does not lead to revulsion, to

dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana.

"When you talk, bhikkhus, you should talk about: 'This is suffering'; you should talk about: 'This is the origin of suffering';

you should talk about: 'This is the cessation of suffering'; you

should talk about: 'This is the way leading to the cessation of suffering.' For what reason? Because, bhikkhus, this talk is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'.. . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1080. Pointless Talk (Tiracchanakatha)
"Bhikkhus, do not engage in the various kinds of pointless

talk, 379 that is, talk about kings, thieves, and ministers of state;

talk about armies, dangers, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relations, vehicles, villages, towns, cities, and countries; talk about

women and talk about heroes; street talk and talk by the

well; talk about those departed in days gone by; rambling

chitchat; speculation about the world and about the sea; talk

about becoming this or that. For what reason? Because,

bhikkhus, this talk is unbeneficial, irrelevant to the fundamentals

of the holy life, and does not lead to revulsion, to dispassion, to

cessation, to peace, to direct knowledge, to enlightenment, to

Nibbana.

"When you talk, bhikkhus, you should talk about: 'This is suffering'; you should talk about: 'This is the origin of suffering';

you should talk about: 'This is the cessation of suffering'; you

should talk about: 'This is the way leading to the cessation of suffering.' For what reason? Because, bhikkhus, this talk is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1081. Setting in Motion the Wheel of the Dhamma (Dhammacakkappavattana)
Thus have I heard. On one occasion the Lord (Buddha) was

dwelling at Baranasi in the Deer Park at Isipatana. There the

Lord (Buddha) addressed the bhikkhus of the group of five thus-380

"Bhikkhus, these two extremes should not be followed by one

who has gone forth into homelessness. What two? The pursuit of

sensual happiness in sensual pleasures, which is low, vulgar the

way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without

veering towards either of these extremes, the Tathagata has

awakened to the middle way, which gives rise to vision, which

gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.

"And what, bhikkhus, is that middle way awakened to by the

Tathagata, which gives rise to vision ... which leads to Nibbana?

It is this Noble Eightfold Path; that is, right view, right intention,

right speech, right action, right livelihood, right effort, right

mindfulness, right concentration. This, bhikkhus, is that middle

way awakened to by the Tathagata, which gives rise to vision,

which gives rise to knowledge, which leads to peace, to direct

knowledge, to enlightenment, to Nibbana.

"Now this, bhikkhus, is the noble truth of suffering: birth is

suffering, aging is suffering, illness is suffering, death is suffering; 381 union with what is displeasing is suffering; separation

from what is pleasing is suffering; not to get what one wants is

suffering; in brief, the five aggregates subject to clinging are suffering.

"Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that

is, craving for sensual pleasures, craving for existence, craving

for extermination.

"Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that

same craving, the giving up and relinquishing of it, freedom

from it, nonreliance on it.

"Now this, bhikkhus, is the noble truth of the way leading to

the cessation of suffering: it is this Noble Eightfold Path;

that is, right view. . . right concentration.

"'This is the noble truth of suffering': thus, bhikkhus, in regard

to things unheard before, there arose in me vision, knowledge,

wisdom, true knowledge, and light.

"'This noble truth of suffering is to be fully understood': thus.

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

'"This noble truth of suffering has been fully understood': thus,

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

"'This is the noble truth of the origin of suffering': thus,

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the origin of suffering is to be abandoned':

thus, bhikkhus, in regard to things unheard before, there arose in

me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the origin of suffering has been abandoned': thus, bhikkhus, in regard to things unheard before, there

arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This is the noble truth of the cessation of suffering': thus,

bhikkhus, in regard to things unheard before, there arose in me

vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the cessation of suffering is to be realized':

thus, bhikkhus, in regard to things unheard before, there arose in

me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the cessation of suffering has been realized': thus, bhikkhus, in regard to things unheard before, there

arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This is the noble truth of the way leading to the cessation of

suffering': thus, bhikkhus, in regard to things unheard before,

there arose in me vision, knowledge, wisdom, true knowledge, and light.

"This noble truth of the way leading to the cessation of suffering is to be developed': thus, bhikkhus, in regard to things

unheard before, there arose in me vision, knowledge, wisdom,

true knowledge, and light.

"'This noble truth of the way leading to the cessation of suffering has been developed': thus, bhikkhus, in regard to things

unheard before, there arose in me vision, knowledge, wisdom,

true knowledge, and light.

"So long, bhikkhus, as my knowledge and vision of these Four

Noble Truths as they really are in their three phases and twelve

aspects was not thoroughly purified in this way, 382 I did not

claim to have awakened to the unsurpassed perfect enlighten

ment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. But

when my knowledge and vision of these Four Noble Truths as

they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have awakened to

the unsurpassed perfect enlightenment in this world with its

devas, Mara, and Brahma, in this generation with its ascetics and

brahmins, its devas and humans. The knowledge and vision

arose in me: 'Unshakable is the liberation of my mind. This is my

last birth. Now there is no more renewed existence.'"

This is what the Lord (Buddha) said. Elated, the bhikkhus of the

group of five delighted in the Lord (Buddha)'s statement. And

while this discourse was being spoken, there arose in the

Venerable Kondanna the dust-free, stainless vision of the

Dhamma: "Whatever is subject to origination is all subject to cessation."

And when the Wheel of the Dhamma had been set in motion

by the Lord (Buddha), 383 the earth-dwelling devas raised a cry: "At

Baranasi, in the Deer Park at Isipatana, this unsurpassed Wheel

of the Dhamma has been set in motion by the Lord (Buddha), which

cannot be stopped by any ascetic or brahmin or deva or Mara or

Brahma or by anyone in the world." Having heard the cry of the

earth-dwelling devas, the devas of the realm of the Four Great

Kings raised a cry: "At Baranasi ... this unsurpassed Wheel of the

Dhamma has been set in motion by the Lord (Buddha), which cannot be stopped ... by anyone in the world." Having heard the cry

of the devas of the realm of the Four Great Kings, the Tavatimsa

devas ... the Yama devas ... the Tusita devas ... the Nimmanarati

devas ... the Paranimmitavasavatti devas ... the devas of

Brahma's company raised a cry: "At Baranasi, in the Deer Park at

Isipatana, this unsurpassed Wheel of the Dhamma has been set

in motion by the Lord (Buddha), [424] which cannot be stopped by

any ascetic or brahmin or deva or Mara or Brahma or by anyone

in the world."

Thus at that moment, at that instant, at that second, the cry

spread as far as the brahma world, and this ten thousandfold

world system shook, quaked, and trembled, and an immeasurable glorious radiance appeared in the world surpassing the

divine majesty of the devas.

Then the Lord (Buddha) uttered this inspired utterance:

"Kondanna has indeed understood! Kondanna has indeed

understood!" In this way the Venerable Kondanna acquired the

name "Anna Kondanna — Kondanna Who Has Understood."

1082. Tathagatas Vision
"This is the noble truth of suffering': thus, bhikkhus, in regard to

things unheard before, there arose in the Tathagatas vision,

knowledge, wisdom, true knowledge, and light.

'"This noble truth of suffering is to be fully understood': thus,

bhikkhus, in regard to things unheard before, there arose in the

Tathagatas vision ... and light.

"'This noble truth of suffering has been fully understood': thus,

bhikkhus, in regard to things unheard before, there arose in the

Tathagatas vision ... and light.

'"This is the noble truth of the origin of suffering' ... 'This

noble truth of the origin of suffering is to be abandoned' ... 'This

noble truth of the origin of suffering has been abandoned': thus,

bhikkhus, in regard to things unheard before, there arose in the

Tathagatas vision ... and light.

"'This is the noble truth of the cessation of suffering' ... 'This

noble truth of the cessation of suffering is to be realized' ...

'This noble truth of the cessation of suffering has been realized':

thus, bhikkhus, in regard to things unheard before, there arose in

the Tathagatas vision ... and light.

"'This is the noble truth of the way leading to the cessation of

suffering' ... 'This noble truth of the way leading to the cessation

of suffering is to be developed'. . . 'This noble truth of the way

leading to the cessation of suffering has been developed': thus,

bhikkhus, in regard to things unheard before, there arose in the

Tathagatas vision, knowledge, wisdom, true knowledge, and

light."

1083. Aggregates (Khandha sans. Skandha)
"Bhikkhus, there are these Four Noble Truths. What four? The

noble truth of suffering, the noble truth of the origin of suffering,

the noble truth of the cessation of suffering, the noble truth of the

way leading to the cessation of suffering.

"And what, bhikkhus, is the noble truth of suffering? It should

be said: the five aggregates subject to clinging; that is, the

aggregate subject to clinging ... the consciousness aggregate subject to clinging. This is called the noble truth of suffering

"And what, bhikkhus, is the noble truth of the origin of suffeing? It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that

is, craving for sensual pleasures, craving for existence, craving

for extermination. This is called the noble truth of the origin of suffering.

"And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that

same craving, the giving up and relinquishing of it, freedom

from it, nonreliance on it. This is called the noble truth of the cessation of suffering.

"And what, bhikkhus, is the noble truth of the way leading to

the cessation of suffering? It is this Noble Eightfold Path; that is,

right view ... right concentration. This is called the noble truth of

the way leading to the cessation of suffering.

"These, bhikkhus, are the Four Noble Truths.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1084. Internal Sense Bases (Ajjhattikayatana)
"Bhikkhus, there are these Four Noble Truths. What four? The

noble truth of suffering, the noble truth of the origin of suffering,

the noble truth of the cessation of suffering, the noble truth of the

way leading to the cessation of suffering.

"And what, bhikkhus, is the noble truth of suffering? It should

be said: the six internal sense bases. What six? The eye base ... the

mind base. This is called the noble truth of suffering."

(The rest of the sutta is identical with §1083.)

1085. Remembrance (1) (Dharana1)
"Bhikkhus, do you remember the Four Noble Truths taught by

me?"

When this was said, a certain bhikkhu said to the Lord (Buddha).

"Venerable sir, I remember the Four Noble Truths taught

by the Lord (Buddha)."

"But how, bhikkhu, do you remember the Four Noble Truths

taught by me?"

"I remember suffering, venerable sir, as the first noble truth

taught by the Lord (Buddha). I remember the origin of suffering as

the second noble truth taught by the Lord (Buddha). I remember the

cessation of suffering as the third noble truth taught by the

Lord (Buddha). I remember the way leading to the cessation of suffering as the fourth noble truth taught by the Lord (Buddha). It is in

this way, venerable sir, that I remember the Four Noble Truths

taught by the Lord (Buddha)."

"Good, good, bhikkhu! It is good that you remember the Four

Noble Truths taught by me. Suffering, bhikkhu, is the first noble

truth taught by me: remember it thus. The origin of suffering is

the second noble truth taught by me: remember it thus. The cessation of suffering is the third noble truth taught by me: remember it thus. The way leading to the cessation of suffering is the

fourth noble truth taught by me: remember it thus. In this way,

bhikkhu, remember the Four Noble Truths taught by me.

"Therefore, bhikkhu, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way' leading to the cessation of suffering.'"

1086. Remembrance (2) (Dharana2)
"Bhikkhus, do you remember the Four Noble Truths taught by

me?"

When this was said, a certain bhikkhu said to the Lord (Buddha):

"Venerable sir, I remember the Four Noble Truths taught by the

Lord (Buddha)."

"But how, bhikkhu, do you remember the Four Noble Truths

taught by me?"

"I remember suffering, venerable sir, as the first noble truth

taught by the Lord (Buddha). For if any ascetic or brahmin should

speak thus: 'This is not the first noble truth of suffering taught by

the ascetic Gotama; having rejected this first noble truth of suffering, I will make known another first noble truth of suffering' — this is impossible.

"I remember the origin of suffering as the second noble truth

taught by the Lord (Buddha).... I remember the cessation of suffeing as the third noble truth taught by the Lord (Buddha) remember the way leading to the cessation of suffering as the

fourth noble truth taught by the Lord (Buddha). For if any ascetic or

brahmin should speak thus: This is not the fourth noble truth of

the way leading to the cessation of suffering taught by the ascetic Gotama; having rejected this fourth noble truth of the way

leading to the cessation of suffering, I will make known another

fourth noble truth of the way leading to the cessation of Suffering' — this is impossible.

"It is in this way, venerable sir, that I remember the Four Noble

Truths taught by the Lord (Buddha)."

"Good, good, bhikkhu! It is good that you remember the Four

Noble Truths taught by me. Suffering, bhikkhu, is the first noble

truth taught by me: remember it thus. For if any ascetic or brahmin should speak thus ... (as above ) ... This is not the fourth

noble truth of the way leading to the cessation of suffering taught

by the ascetic Gotama; having rejected this fourth noble truth of

the way leading to the cessation of suffering, I will make known

another fourth noble truth of the way leading to the cessation of

suffering' — this is impossible.

"In this way, bhikkhu, remember the Four Noble Truths taught

by me.

"Therefore, bhikkhu, an exertion should be made to understand: This is suffering.'. . . An exertion should be made to understand: This is the way leading to the cessation of suffering.'"

1087. Ignorance (Avijja sans. Avidya)
Sitting to one side, that bhikkhu said to the Lord (Buddha):

"Venerable sir, it is said, 'ignorance, ignorance.' What is ignorance,

venerable sir, and in what way is one immersed in ignorance?"

"Bhikkhu, not knowing suffering, not knowing the origin of

suffering, not knowing the cessation of suffering, not knowing

the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.

"Therefore, bhikkhu, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: This is the way leading to the cessation of suffering.""

1088. True Knowledge (Vijja sans. Vidya)
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir,

it is said, 'true knowledge, true knowledge.' What is true knowledge, venerable sir, and in what way has one arrived at true

knowledge?"

"Bhikkhu, knowledge of suffering, knowledge of the origin of

suffering, knowledge of the cessation of suffering, knowledge of

the way leading to the cessation of suffering: this is called true

knowledge, bhikkhu, and it is in this way that one has arrived at

true knowledge.

"Therefore, bhikkhu, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1089. Implications (Sankasana)
"This is the noble truth of suffering': such has been made known

by me. In this statement, 'This is the noble truth of suffering,'

there are innumerable nuances, innumerable details, innumerable implications. 384

"'This is the noble truth of the origin of suffering' ... 'This is the

noble truth of the cessation of suffering' ... 'This is the noble

truth of the way leading to the cessation of suffering': such has

been made known by me. In this statement, 'This is the noble

truth of the way leading to the cessation of suffering,' there are

innumerable nuances, innumerable details, innumerable implications.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'.. . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1090. Actual (Tatha)
"Bhikkhus, these four things are actual, unerring, not otherwise. 385 What four?

"'This is suffering': this, bhikkhus, is actual, unerring, not

otherwise. 'This is the origin of suffering': this is actual, unerring,

not otherwise. 'This is the cessation of suffering': this is actual,

unerring, not otherwise. [431] 'This is the way leading to the ces

sation of suffering': this is actual, unerring, not otherwise.

"These four things, bhikkhus, are actual, unerring, not other

wise.

"Therefore, bhikkhu, an exertion should be made to under

stand: 'This is suffering.' ... An exertion should be made to under

stand: 'This is the way leading to the cessation of suffering

1091. Kotigama (1) 386
On one occasion the Lord (Buddha) was dwelling among the

Vajjians at Kotigama. There the Lord (Buddha) addressed the

bhikkhus thus: "Bhikkhus, it is because of not understanding and

not penetrating the Four Noble Truths that you and I have

roamed and wandered through this long course of samsara.

What four?

"It is, bhikkhus, because of not understanding and not penetrating the noble truth of suffering that you and I have roamed

and wandered through this long course of samsara. It is because

of not understanding and not penetrating the noble truth of the

origin of suffering ... the noble truth of the cessation of suffering

... the noble truth of the way leading to the cessation of suffering

[432] that you and I have roamed and wandered through this

long course of samsara.

"That noble truth of suffering, bhikkhus, has been understood

and penetrated. That noble truth of the origin of suffering has

been understood and penetrated. That noble truth of the cessation of suffering has been understood and penetrated. That noble

truth of the way leading to the cessation of suffering has been

understood and penetrated. Craving for existence has been cut

off; the conduit to existence has been destroyed; now there is no

more renewed existence."

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Because of not seeing as they are

The Four Noble Truths,

We have wandered through the long course

In the various kinds of births.

"Now these truths have been seen;

The conduit to existence is severed;

Cut off is the root of suffering:

Now there is no more renewed existence."

1092. Kotigama (2) 387
"Bhikkhus, those ascetics or brahmins who do not understand as

it really is: 'This is suffering'; who do not understand as it really

is: 'This is the origin of suffering'; who do not understand as it

really is: 'This is the cessation of suffering'; who do not understand as it really is: 'This is the way leading to the cessation of

suffering': these I do not consider to be ascetics among ascetics or

brahmins among brahmins, and these venerable ones do not, by

realizing it for themselves with direct knowledge, enter and

dwell, in this very life, in the goal of asceticism or the goal of

brahminhood.

"But, bhikkhus, those ascetics or brahmins who understand

these things: these I consider to be ascetics among ascetics and

brahmins among brahmins, [433] and these venerable ones, by

realizing it for themselves with direct knowledge, enter and

dwell, in this very life, in the goal of asceticism and the goal of

brahminhood. "

This is what the Lord (Buddha) said. Having said this, the

Fortunate One, the Teacher, further said this:

"Those who do not understand suffering,

Who do not know suffering's origin,

Nor where suffering completely stops.

Where it ceases without remainder;

Who do not know that path

Which leads to suffering's appeasement:

They are devoid of mind's liberation

And also of liberation by wisdom;

Incapable of making an end.

They fare on to birth and aging.

“But those who understand suffering.

Who know too suffering's origin.

And where suffering completely stops.

Where it ceases without remainder;

Who understand that path

Which leads to suffering's appeasement:

They are endowed with mind's liberation

And also with liberation by wisdom;

Being capable of making an end,

They fare no more in birth and aging."

1093. The Perfectly Enlightened One (Sammasambuddha)
At Savatthi. “Bhikkhus, there are these Four Noble Truths. What

four? The noble truth of suffering. . . the noble truth of the way

leading to the cessation of suffering. It is because he has fully

awakened to these Four Noble Truths as they really are that the

Tathagata is called the Arahant, the Perfectly Enlightened One.

“Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1094. Arahants
At Savatthi. “Bhikkhus, whatever Arahants, Perfectly

Enlightened Ones, in the past fully awakened to things as they

really are, all fully awakened to the Four Noble Truths as they

really are. Whatever Arahants, Perfectly Enlightened Ones,

in the future will fully awaken to things as they really are, all will

fully awaken to the Four Noble Truths as they really are.

Whatever Arahants, Perfectly Enlightened Ones, at present have

fully awakened to things as they really are, all have fully awakened to the Four Noble Truths as they really are.

“What four? The noble truth of suffering, the noble truth of the

origin of suffering, the noble truth of the cessation of suffering,

the noble truth of the way leading to the cessation of suffering.

Whatever Arahants, Perfectly Enlightened Ones, fully awakened

... will fully awaken ... have fully awakened to things as they

really are, all have fully awakened to these Four Noble Truths as

they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1095. The Destruction of the Taints (Asavakkhaya sans. Ashrav-kshaya)
"Bhikkhus, I say that the destruction of the taints is for one who

knows and sees, not for one who does not know and does not

see. 388 For one who knows what, for one who sees what, does the

destruction of the taints come about? The destruction of the taints

comes about for one who knows and sees: 'This is suffering'; for

one who knows and sees: 'This is the origin of suffering'; for one

who knows and sees: 'This is the cessation of suffering'; for one

who knows and sees: 'This is the way leading to the cessation of

suffering.' It is for one who knows thus, for one who sees thus,

that the destruction of the taints comes about.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1096. Friends (Mitta sans. Mitra)
"Bhikkhus, those for whom you have compassion and who think

you should be heeded — whether friends or colleagues, relatives

or kinsmen — [435] these you should exhort, settle, and establish

for making the breakthrough to the Four Noble Truths as they

really are.

"What four? The noble truth of suffering, the noble truth of the

origin of suffering, the noble truth of the cessation of suffering,

the noble truth of the way leading to the cessation of suffering.

"Those for whom you have compassion ... these you should

exhort, settle, and establish for making the breakthrough to these

Four Noble Truths as they really are.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1097. Actual (Tatha)
"Bhikkhus, there are these Four Noble Truths. What four? The

noble truth of suffering, the noble truth of the origin of Sufferin

the noble truth of the cessation of suffering, the noble truth of the

way leading to the cessation of suffering. These Four Noble

Truths, bhikkhus, are actual, unerring, not otherwise. Therefore

they are called noble truths. 389

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'--. An exertion should be made to

understand: 'This is the way leading to the cessation of suffering"

1098. The World (Loka)
"Bhikkhus, these are these Four Noble Truths. What four? The

noble truth of suffering, the noble truth of the origin of suffering,

the noble truth of the cessation of suffering, the noble truth of the

way leading to the cessation of suffering. In this world, with its

devas, Mara, and Brahma, in this generation with its ascetics and

brahmins, its devas and humans, the Tathagata is the noble one.

Therefore they are called noble truths.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1099. To Be Fully Understood (Parinneyya)
"Bhikkhus, there are these Four Noble Truths. What four? The

noble truth of suffering, the noble truth of the origin of suffering,

the noble truth of the cessation of suffering, the noble truth of the

way leading to the cessation of suffering. These are the Four

Noble Truths.

"Of these Four Noble Truths, bhikkhus, there is a noble truth

that is to be fully understood; there is a noble truth that is to be

abandoned; there is a noble truth that is to be realized; there is a

noble truth that is to be developed.

"And what, bhikkhus, is the noble truth that is to be fully understood? The noble truth of suffering is to be fully understood; the

noble truth of the origin of suffering is to be abandoned; the

noble truth of the cessation of suffering is to be realized; the

noble truth of the way leading to the cessation of suffering is to

be developed.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1100. Gavampati
On one occasion a number of elder bhikkhus were dwelling

among the Cetiyans at Sahajati. Now on that occasion when the

elder bhikkhus had returned from their alms round, after their

meal they had assembled in the pavilion and were sitting together when this conversation arose: "Friend, does one who sees suffering also see the origin of suffering, also see the cessation of

suffering, also see the way leading to the cessation of suffering?"

When this was said, the Venerable Gavampati said to the elder

bhikkhus: "Friends, in the presence of the Lord (Buddha) I have

heard and learnt this: [437] 'Bhikkhus, one who sees suffering

also sees the origin of suffering, also sees the cessation of suffering, also sees the way leading to the cessation of suffering. One

who sees the origin of suffering also sees suffering, also sees the

cessation of suffering, also sees the way leading to the cessation

of suffering. One who sees the cessation of suffering also sees

suffering, also sees the origin of suffering, also sees the way leading to the cessation of suffering. One who sees the way leading to

the cessation of suffering also sees suffering, also sees the origin

of suffering, also sees the cessation of suffering.'" 390

1101. The Simsapa Grove (Sisapavana)
On one occasion the Lord (Buddha) was dwelling at Kosambi in a

simsapa grove. Then the Lord (Buddha) took up a few simsapa leaves

in his hand and addressed the bhikkhus thus: "What do you

think, bhikkhus, which is more numerous: these few simsapa

leaves that I have taken up in my hand or those in the simsapa

grove overhead?"

"Venerable sir, the simsapa leaves that the Lord (Buddha) has

taken up in his hand are few, but those in the simsapa grove overhead are numerous."

"So too, bhikkhus, the things I have directly known but have

not taught you are numerous, while the things I have taught you

are few. And why, bhikkhus, have I not taught those many

things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlighten

ment, to Nibbana. Therefore I have not taught them.

“And what, bhikkhus, have I taught? I have taught: 'This is suffering'; I have taught: This is the origin of suffering'; I have taught: 'This is the cessation of suffering'; I have taught: 'This is the way leading to the cessation of suffering.' And why

bhikkhus, have I taught this? Because this is beneficial, relevant

to the fundamentals of the holy life, and leads to revulsion, to

dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. Therefore I have taught this.

“Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1102. Acacia (Khadirapatta)
"Bhikkhus, if anyone should speak thus: 'Without having made

the breakthrough to the noble truth of suffering as it really is,

without having made the breakthrough to the noble truth of the

origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really

is, without having made the breakthrough to the noble truth of

the way leading to the cessation of suffering as it really is, I will

completely make an end to suffering' — this is impossible.

“Just as, bhikkhus, if someone should speak thus: 'Having

made a basket of acacia leaves or of pine needles or of myrobalan

leaves, 391 [439] I will bring water or a palm fruit,' 392 this would be

impossible; so too, if anyone should speak thus: 'Without having

made the breakthrough to the noble truth of suffering as it really

is ... I will completely make an end to suffering' — this is impossible.

“But, bhikkhus, if anyone should speak thus: 'Having made

the breakthrough to the noble truth of suffering as it really is,

having made the breakthrough to the noble truth of the origin of

suffering as it really is, having made the breakthrough to the

noble truth of the cessation of suffering as it really is, having

made the breakthrough to the noble truth of the way leading to

the cessation of suffering as it really is, I will completely make an

end to suffering' — this is possible.

"Just as, bhikkhus, if someone should speak thus: 'Having

made a basket of lotus leaves or of kino leaves or of maluva

leaves, 393 1 will bring water or a palm fruit,' this would be possible; so too, if anyone should speak thus: 'Having made the breakthrough to the noble truth of suffering as it really is. . . I will completely make an end to suffering' — this is possible. ,

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1103. Stick (Dand)
"Bhikkhus, just as a stick thrown up into the air falls now on its

bottom, now on its top, so too as beings roam and wander on,

hindered by ignorance and fettered by craving, now they go

from this world to the other world, now they come from the

other world to this world. 394 For what reason? Because they have

not seen the Four Noble Truths. What four? The noble truth of

suffering. . . the noble truth of the way leading to the cessation of

suffering.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1104. Clothes (Cel)
"Bhikkhus, if one's clothes or head were ablaze, what should be

done about it?"

"Venerable sir, if one's clothes or head were ablaze, to extinguish one's blazing clothes or head one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and

enthusiasm, be unremitting, and exercise mindfulness and clear comprehension." 395

"Bhikkhus, one might look on equanimously at one's blazing

clothes or head, paying no attention to them, but so long as one

has not made the breakthrough to the Four Noble Truths as they

really are, in order to make the breakthrough one should arouse

extraordinary desire, make an extraordinary effort, stir up zeal

and enthusiasm, be unremitting, and exercise mindfulness and

clear comprehension. What four? The noble truth of suffering...

the noble truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'. . . An exertion should be made to under

stand: 'This is the way leading to the cessation of suffering '"

1105. A Hundred Spears (Sattisat)
"Bhikkhus, suppose there were a man with a life span of a hundred years, who could live a hundred years. Someone would say

to him: 'Come, good man, in the morning they will strike you

with a hundred spears; at noon they will strike you with a hundred spears; in the evening they will strike you with a hundred

spears. 396 And you, good man, being struck day after day by

three hundred spears will have a life span of a hundred years,

will live a hundred years; and then, after a hundred years have

passed, you will make the breakthrough to the Four Noble

Truths, to which you had not broken through earlier.'

"It is fitting, bhikkhus, for a clansman intent on his good to

accept the offer. For what reason? Because this samsara is without discoverable beginning; a first point cannot be discerned of

blows by spears, blows by swords, blows by axes. And even

though this may be so, bhikkhus, I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or

displeasure. Rather, the breakthrough to the Four Noble Truths

is accompanied only by happiness and joy. What four? The noble

truth of suffering ... the noble truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to

understand: 'This is the way leading to the cessation of suffering.'"

1106. Creatures (Pana sans. Praninam)
"Bhikkhus, suppose a man were to cut up whatever grass, sticks,

branches, and foliage there is in this Jambudipa and collect them

into a single heap. Having done so, he would impale the large

creatures in the ocean on the large stakes, the middle-sized creatures on the middle-sized stakes, and the small creatures on the

small stakes. Still, bhikkhus, the gross creatures in the ocean

would not be exhausted even after all the grass, sticks, branches,

and foliage in Jambudipa had been used up and exhausted. The

small creatures in the ocean that could not easily be impaled on

stakes would be even more numerous than this. For what reason? Because of the minuteness of their bodies.

“So vast, bhikkhus, is the plane of misery. The person who is

accomplished in view, freed from that vast plane of misery,

understands as it really is: 'This is suffering.'... 'This is the way

leading to the cessation of suffering.'

“Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1107. The Sun ( 1) (Suriya1 sans. Surya)
“Bhikkhus, this is the forerunner and precursor of the rising of

the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is

the forerunner and precursor of the breakthrough to the Four

Noble Truths as the really are, that is, right view. It is to be

expected that a bhikkhu with right view 397 will understand as it

really is: 'This is suffering.'... 'This is the way leading to the cessation of suffering.'

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'.. . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1108. The Sun (2) (Suriya2 sans. Surya)
"Bhikkhus, so long as the sun and moon have not arisen in the

world, for just so long there is no manifestation of great light and

radiance, but then blinding darkness prevails, a dense mass of

darkness; for just so long day and night are not discerned, the

month and fortnight are not discerned, the seasons and the year

are not discerned.

"But, bhikkhus, when the sun and moon arise in the world,

then there is the manifestation of great light and radiance;

then there is no blinding darkness, no dense mass of darknessthen day and night are discerned, the month and fortnight are

discerned, the seasons and year are discerned.

"So too, bhikkhus, so long as a Tathagata has not arisen in the

world, an Arahant, a Perfectly Enlightened One, for just so long

there is no manifestation of great light and radiance, but then

blinding darkness prevails, a dense mass of darkness; for just so

long there is no explaining, teaching, proclaiming, establishing

disclosing, analysing, or elucidating of the Four Noble Truths.

"But, bhikkhus, when a Tathagata arises in the world, an

Arahant, a Perfectly Enlightened One, then there is the manifestation of great light and radiance; then no blinding darkness prevails, no dense mass of darkness; then there is the explaining,

teaching, proclaiming, establishing, disclosing, analysing, and

elucidating of the Four Noble Truths. What four? The noble truth

of suffering. . . the noble truth of the way leading to the cessation

of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1109. Indra's Pillar (Indakhila sans. Indra-keel)
"Bhikkhus, those ascetics or brahmins who do not understand as

it really is 'This is suffering'. . . 'This is the way leading to the cessation of suffering' — they look up at the face of another ascetic or

brahmin, thinking: 'This worthy is surely one who really knows,

who really sees.'

"Suppose, bhikkhus, a tuft of cotton wool or kapok, light, wafted by the wind, had settled on an even piece of ground. An

easterly wind would drive it westward; a westerly wind would

drive it eastward; a northerly wind would drive it southward; a

southerly wind would drive it northward. For what reason?

Because of the lightness of the tuft.

"So too, bhikkhus, those ascetics or brahmins who do not

understand as it really is 'This is suffering' ... 'This is the way

leading to the cessation of suffering' — they look up at the face of

another ascetic or brahmin, thinking: 'This worthy is surely one

who really knows, who really sees.' For what reason? Because

they have not seen the Four Noble Truths.

“But, bhikkhus, those ascetics or brahmins who understand as

it really is This is suffering' .. . 'This is the way leading to the cessation of suffering' — they do not look up at the face of another

ascetic or brahmin, thinking: "This worthy is surely one who

really knows, who really sees.'

"Suppose, bhikkhus, there was an iron pillar or an Indra's pillar 398 with a deep base, securely planted, immobile, unshaking.

Even if a forceful blast of wind comes — whether from the east,

the west, the north, or the south — that pillar would not shake,

quake, or tremble. For what reason? Because the pillar has a deep

base and is securely planted.

"So too, bhikkhus, those ascetics or brahmins who understand

as it really is 'This is suffering'. . . 'This is the way leading to the

cessation of suffering' — they do not look up at the face of

another ascetic or brahmin, thinking: 'This worthy is surely one

who really knows, who really sees.' For what reason? Because,

bhikkhus, they have clearly seen the Four Noble Truths. What

four? [445] The noble truth of suffering ... the noble truth of the

way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1110. Seeking an Argument (Vadatthika)
"Bhikkhus, if any bhikkhu understands as it really is: 'This is suffering' . . . 'This is the way leading to the cessation of suffering,'

and then an ascetic or brahmin comes along — whether from the

east, the west, the north, or the south — seeking an argument,

searching for an argument, thinking: 'I will refute his thesis,' it is

impossible that he could make that bhikkhu shake, quake, or

tremble.

"Suppose, bhikkhus, 399 there was a stone column sixteen yards

long: an eight yards' portion of it would be sunk in the ground,

an eight yards' portion above ground. Even if a forceful blast of

wind comes along — whether from the east, the west, the north,

or the south — the column would not shake, quake, or tremble.

For what reason? Because it has a deep base and is securely

planted.

"So too, bhikkhus, if any bhikkhu understands as it really is

'This is suffering'....'This is the way leading to the cessation of suffering and then an ascetic or a brahmin comes along...it is impossible that he could make that bhikkhu shake quake

tremble. For what reason? Because he has clearly seen the four

Noble Truths. What four? The noble truth of suffering ... the

noble truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: This is the way leading to the cessation of suffering.'"

1111. Reflection about the World (Lokacinta sans. Lokacintan)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the

Bamboo Grove, the Squirrel Sanctuary. There the Lord (Buddha)

addressed the bhikkhus thus:

"Bhikkhus, once in the past a certain man set out from Rajagaha and went to the Sumagadha Lotus Pond, thinking: 'I will

reflect about the world.' 400 [447] He then sat down on the bank of

the Sumagadha Lotus Pond reflecting about the world. Then,

bhikkhus, the man saw a four-division army entering a lotus

stalk on the bank of the pond. Having seen this, he thought: 'I

must be mad! I must be insane! I've seen something that doesn't

exist in the world.' The man returned to the city and informed a

great crowd of people: 'I must be mad, sirs! I must be insane! I've

seen something that doesn't exist in the world.'

"[They said to him:] 'But how is it, good man, that you are

mad? How are you insane? And what have you seen that doesn't exist in the world?'

"'Here, sirs, I left Rajagaha and approached the Sumagadha

Lotus Pond ... (as above) ... I saw a four-division army entering a

lotus stalk on the bank of the pond. That's why I'm mad, that's

why I'm insane, and that's what I've seen that doesn't exist in the

world.'

"'Surely you're mad, good man! Surely you're insane! And

what you have seen doesn't exist in the world.'

"Nevertheless, bhikkhus, what that man saw was actually real,

not unreal. 401 Once in the past the devas and the asuras were

arrayed for battle. In that battle the devas won and the asuras

were defeated. In their defeat, the asuras were frightened

and entered the asura city through the lotus stalk, to the bewilderment of the devas.

"Therefore, bhikkhus, do not reflect about the world, thinking:

'The world is eternal' or 'The world is not eternal'; or 'The world

is finite' or 'The world is infinite'; or 'The soul and the body are

the same' or 'The soul is one thing, the body is another'; or 'The

Tathagata exists after death,' or 'The Tathagata does not exist

after death,' or 'The Tathagata both exists and does not exist after

death,' or 'The Tathagata neither exists nor does not exist after

death.' For what reason? Because, bhikkhus, this reflection is

unbeneficial, irrelevant to the fundamentals of the holy life, and

does not lead to revulsion, to dispassion, to cessation, to peace, to

direct knowledge, to enlightenment, to Nibbana.

"When you reflect, bhikkhus, you should reflect: 'This is suffering'; you should reflect: 'This is the origin of suffering'; you

should reflect: 'This is the cessation of suffering'; you should

reflect: 'This is the way leading to the cessation of suffering.’ For

what reason? Because, bhikkhus, this reflection is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion,

to dispassion, to cessation, to peace, to direct knowledge, to

enlightenment, to Nibbana.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering .' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1112. The Precipice (Papat sans. Prapat)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on

Mount Vulture Peak. Then the Lord (Buddha) addressed the

bhikkhus thus: "Come, bhikkhus, let us go to Patibhana Peak for

the day's abiding."

"Yes, venerable sir," those bhikkhus replied. Then the

Lord (Buddha), together with a number of bhikkhus, went to

Patibhana Peak. A certain bhikkhu saw the steep precipice off

Patibhana Peak and said to the Lord (Buddha): "That precipice is

indeed steep, venerable sir; that precipice is extremely frightful.

But is there, venerable sir, any other precipice steeper and more

frightful than that one?"

"There is, bhikkhu."

“But what, venerable sir, is that precipice steeper and

frightful than that one?"

"Those ascetics and brahmins, bhikkhu, who do not unde

stand as it really is: 'This is suffering'; who do not understand

it really is: 'This is the origin of suffering'; who do not understand as it really is: 'This is the cessation of suffering'; who do not

understand as it really is: 'This is the way leading to the cessation

of suffering' — they delight in volitional formations that lead to

birth, in volitional formations that lead to aging, in volitional

formations that lead to death, in volitional formations that lead

to sorrow, lamentation, pain, displeasure, and despair. Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations that lead to

aging, generate volitional formations that lead to death, generate

volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such volitional formations, they tumble down the precipice of birth, tumble down the

precipice of aging, tumble down the precipice of death, tumble

down the precipice of sorrow, lamentation, pain, displeasure,

and despair. They are not freed from birth, aging, and death; not

freed from sorrow, lamentation, pain, displeasure, and despair;

not freed from suffering, I say. 402

"But, bhikkhu, those ascetics and brahmins who understand as

it really is: 'This is suffering' ... 'This is the way leading to the

cessation of suffering' — they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to

aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to

birth, nor generate volitional formations that lead to aging, nor

generate volitional formations that lead to death, nor generate

volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they do not tumble down the precipice of birth, nor

tumble down the precipice of aging, nor tumble down the

precipice of death, nor tumble down the precipice of sorrow,

lamentation, pain, displeasure, and despair. They are freed from

birth, aging, and death; freed from sorrow, lamentation, pain,

displeasure, and despair; freed from suffering, I say.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: "This is the way leading to the cessation of suffering.'"

1113. The Great Conlagration (Mahaparilaha)
"Bhikkhus, there exists a hell named the Great Conflagration.

There, whatever form one sees with the eye is undesirable,

never desirable; unlovely, never lovely; disagreeable, never

agreeable. 403 Whatever sound one hears with the ear ...

Whatever odour one smells with the nose ... Whatever taste one

savours with the tongue ... Whatever tactile object one feels with

the body ... Whatever mental phenomenon one cognizes with

the mind is undesirable, never desirable; unlovely, never lovely;

disagreeable, never agreeable."

When this was said, a certain bhikkhu said to the Lord (Buddha):

"That conflagration, venerable sir, is indeed terrible; that conflagration is indeed very terrible. But is there, venerable sir, any

other conflagration more terrible and frightful than that one?"

"There is, bhikkhu."

"But what, venerable sir, is that conflagration more terrible and

frightful than that one?"

"Those ascetics or brahmins, bhikkhu, who do not understand

as it really is: 'This is suffering' ... 'This is the way leading to the

cessation of suffering' — they delight in volitional formations that

lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that

lead to sorrow, lamentation, pain, displeasure, and despair.

Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations

that lead to aging, generate volitional formations that lead to

death, generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such

volitional formations, they are burnt by the conflagration of

birth, burnt by the conflagration of aging, burnt by the conflagration of death, burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are not freed from

birth, aging, and death; not freed from sorrow, lamentation, pain,

displeasure, and despair; not freed from suffering, I say.

"But, bhikkhu, those ascetics and brahmins who understand as

it really is: 'This is suffering' ... 'This is the way leading to the

cessation of suffering' — they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to

aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain displeasure, and despair. Not delighting in such volitional forma

tions, they do not generate volitional formations that lead to

birth, nor generate volitional formations that lead to aging, nor

generate volitional formations that lead to death, nor generate

volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they are not burnt by the conflagration of birth, nor burnt by the conflagration of aging, nor burnt by the conflagration of death, nor burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.

“Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1114. Peaked House (Kutagara)
"Bhikkhus, if anyone should speak thus: 'Without having made

the breakthrough to the noble truth of suffering as it really is,

without having made the breakthrough to the noble truth of the

origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really

is, without having made the breakthrough to the noble truth of

the way leading to the cessation of suffering as it really is, I will

completely make an end to suffering' — this is impossible.

"Just as, bhikkhus, if anyone should speak thus, 'Without having built the lower storey of a peaked house, I will erect the

upper storey,' this would be impossible; so too, if anyone should

speak thus: 'Without having made the breakthrough to the noble

truth of suffering as it really is ... I will completely make an end

to suffering' — this is impossible.

"But, bhikkhus, if anyone should speak thus: 'Having made

the breakthrough to the noble truth of suffering as it really is

having made the breakthrough to the noble truth of the origin of

suffering as it really is, having made the breakthrough to the

noble truth of the cessation of suffering as it really is, having

made the breakthrough to the noble truth of the way leading to

the cessation of suffering as it really is, I will completely make an

end to suffering' — this is possible.

"Just as, bhikkhus, if anyone should speak thus: 'Having built

the lower storey of a peaked house, I will erect the upper storey,'

this would be possible; so too, if anyone should speak thus:

'Having made the breakthrough to the noble truth of suffering as

it really is ... I will completely make an end to suffering' — this is

possible.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1115. The Hair 404 (Vala sans. Baal)
On one occasion the Lord (Buddha) was dwelling at Vesali in the

Great Wood in the Hall with the Peaked Roof. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe,

entered Vesali for alms. The Venerable Ananda saw a number of

Licchavi youths practising archery in the training hall, shooting

arrows from a distance through a very small keyhole, head

through butt, 405 without missing. When he saw this, the thought

occurred to him: "These Licchavi youths are indeed trained!

These Licchavi youths are indeed well trained, in that they shoot

arrows from a distance through a very small keyhole, head

through butt, without missing."

Then, when the Venerable Ananda had walked for alms in

Vesali and had returned from his alms round, after his meal he

approached the Lord (Buddha), paid homage to him, sat down to

one side, and reported what he had seen.

[The Lord (Buddha) said:] "What do you think, Ananda, which is

more difficult and challenging: to shoot arrows from a distance

through a very small keyhole, head through butt, without missing, or to pierce with the arrowhead the tip of a hair split into seven strands?" 406

"It is more difficult and challenging, venerable sir, to pierce

with the arrowhead the tip of a hair split into seven strands."

"But, Ananda, they pierce something even more difficult to

pierce who pierce as it really is: 'This is suffering' ... who pierce

as it really is: 'This is the way leading to the cessation of suffering'

"Therefore, Ananda, an exertion should be made to under

stand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.

1116. Darkness (Andhakara)
"Bhikkhus, there are world interstices, vacant and abysmal 407

regions of blinding darkness and gloom, where the light of the

sun and moon, so powerful and mighty, does not reach."

When this was said, a certain bhikkhu said to the Lord (Buddha):

"That darkness, venerable sir, is indeed great; that darkness is

indeed very great. But is there, venerable sir, any other darkness

greater and more frightful than that one?"

"There is, bhikkhu."

"But what, venerable sir, is that darkness greater and more

frightful than that one?"

"Those ascetics and brahmins, bhikkhu, who do not understand as it really is: 'This is suffering'; [455] who do not understand as it really is: 'This is the origin of suffering'; who do not understand as it really is: 'This is the cessation of suffering'; who

do not understand as it really is: 'This is the way leading to the

cessation of suffering' — they delight in volitional formations that

lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that

lead to sorrow, lamentation, pain, displeasure, and despair.

Delighting in such volitional formations, they generate volitional

formations that lead to birth, generate volitional formations that

lead to aging, generate volitional formations that lead to death,

generate volitional formations that lead to sorrow, lamentation,

pain, displeasure, and despair. Having generated such volitional

formations, they tumble into the darkness of birth, tumble into

the darkness of aging, tumble into the darkness of death, tumble

into the darkness of sorrow, lamentation, pain, displeasure, and

despair. They are not freed from birth, aging, and death; not

freed from sorrow, lamentation, pain, displeasure, and despair;

not freed from suffering, I say.

"But, bhikkhu, those ascetics and brahmins who understand

as it really is: 'This is suffering' ... 'This is the way leading to the

cessation of suffering' — they do not delight in volitional formations that lead to birth, nor in volitional formations that lead

to aging, nor in volitional formations that lead to death, nor in

volitional formations that lead to sorrow, lamentation, pain,

displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to

birth, nor generate volitional formations that lead to aging, nor

generate volitional formations that lead to death, nor generate

volitional formations that lead to sorrow, lamentation, pain,

displeasure, and despair. Not having generated such volitional

formations, they do not tumble into the darkness of birth, nor

tumble into the darkness of aging, nor tumble into the darkness

of death, nor tumble into the darkness of sorrow, lamentation,

pain, displeasure, and despair. They are freed from birth, aging,

and death; freed from sorrow, lamentation, pain, displeasure,

and despair; freed from suffering, I say.

“Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1117. Yoke with a Hole ( l) 408 (Chiggalayuga1)
“Bhikkhus, suppose a man would throw a yoke with a single

hole into the great ocean, and there was a blind turtle which

would come to the surface once every hundred years. What do

you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?"

“If it would ever do so, venerable sir, it would be only after a

very long time."

"Sooner, I say, would that blind turtle, coming to the surface

once every hundred years, insert its neck into that yoke with a

single hole than the fool who has gone once to the nether world

[would regain] the human state. For what reason? Because here,

bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity.

Here there prevails mutual devouring, the devouring of the

weak. For what reason? Because, bhikkhus, they have not seen

the Four Noble Truths. What four? The noble truth of suffering

... the noble truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'.. . An exertion should be made to understand: 'This is the way leading to the cessation of suffering ".

1118. Yoke with a Hole (2) (Chiggalayuga2)
"Bhikkhus, suppose that this great earth had become one mass of

water, and a man would throw a yoke with a single hole upon it.

An easterly wind would drive it westward; a westerly wind

would drive it eastward; a northerly wind would drive it southward; a southerly wind would drive it northward. There was a

blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert

its neck into that yoke with a single hole?"

"It would be by chance, venerable sir, that that blind turtle,

coming to the surface once every hundred years, would insert its

neck into that yoke with a single hole."

"So too, bhikkhus, it is by chance 409 that one obtains the human

state; by chance that a Tathagata, an Arahant, a Perfectly

Enlightened One arises in the world; by chance that the Dhamma

and Discipline proclaimed by the Tathagata shines in the world.

"You have obtained that human state, bhikkhus; a Tathagata,

an Arahant, a Perfectly Enlightened One has arisen in the world;

the Dhamma and Discipline proclaimed by the Tathagata shines

in the world.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: This is the way leading to the cessation of suffering.'"

1119. Sineru (1) (Sinerupabbataraja1 sans. Sumeru-parvat-raaj)
"Bhikkhus, suppose that a man would place on Sineru, the king

of mountains, seven grains of gravel the size of mung beans. 410

What do you think, bhikkhus, which is more: the seven grains of

gravel the size of mung beans that have been placed there or

Sineru, the king of mountains?"

"Venerable sir, Sineru, the king of mountains, is more. The

seven grains of gravel the size of mung beans are trifling.

Compared to Sineru, the king of mountains, the seven grains of

gravel the size of mung beans are not calculable, do not bear

comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that has

been utterly destroyed and eliminated is more, while that which

remains is trifling. Compared to the former mass of suffering that

has been destroyed and eliminated, the latter is not calculable,

does not bear comparison, does not amount even to a fraction, as

there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering' ... "This is the way leading to the cessation of suffering.'

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' .. . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1120. Sineru (2) (Sinerupabbataraja2 sans. Sumeru-parvat-raaj)
"Bhikkhus, suppose that Sineru, the king of mountains, would be

destroyed and eliminated except for seven grains of gravel the

size of mung beans. 411 What do you think, bhikkhus, which is

more: the portion of Sineru, the king of mountains, that has been

destroyed and eliminated or the seven grains of gravel the size of

mung beans that remain?"

"Venerable sir, the portion of Sineru, the king of mountains,

that has been destroyed and eliminated is more. The seven grains

of gravel the size of mung beans that remain are trifling.

Compared to the portion of Sineru that would be destroyed and

eliminated, the seven grains of gravel the size of mung beans that

remain are not calculable, do not bear comparison, do not

amount even to a fraction."

"So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that

has been utterly destroyed and eliminated is more, while that

which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not

calculable, does not bear comparison, does not amount even to a

fraction, as there is a maximum of seven more lives. He is one

who understands as it really is: 'This is suffering' .. . 'This is the

way leading to the cessation of suffering.'

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.

1121. The Fingernail 412 (Nakhasikha)
Then the Lord (Buddha) took up a little bit of soil in his fingernail

and addressed the bhikkhus thus:

"Bhikkhus, what do you think which is more: the little bit of

soil that I have taken up in my fingernail or this great earth?"

"Venerable sir, the great earth is more. The little bit of soil that

the Lord (Buddha) has taken up in his fingernail is trifling.

Compared to the great earth, that little bit of soil is not calculable,

does not bear comparison, does not amount even to a fraction."

[460]

"So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that has

been destroyed and eliminated is more, while that which

remains is trifling. Compared to the former mass of suffering that

has been destroyed and eliminated, the latter is not calculable,

does not bear comparison, does not amount even to a fraction, as

there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering' .. . 'This is the way leading to the cessation of suffering.'

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1122. The Pond (Pokkharani)
"Bhikkhus, suppose there were a pond fifty yojanas long, fifty

yojanas wide, and fifty yojanas deep, full of water, overflowing so

that a crow could drink from it, and a man would draw out some

water from it on the tip of a blade of kusa grass. What do you

think, bhikkhus, which is more: the water drawn out on the tip

of the blade of kusa grass or the water in the pond?"

"Venerable sir, the water in the pond is more. The water drawn

out on the tip of the blade of kusa grass is trifling. Compared to

the water in the pond, the water drawn out on the tip of the blade

of kusa grass is not calculable, does not bear comparison, does not

amount even to a fraction."

"So too, bhikkhus, for a noble disciple ... Therefore an exertion

should be made. ..."

1123. Water at the Confluence (1) (Sambhejja1)
"Bhikkhus, suppose that in the place where these great rivers

meet and converge — that is, the Ganges, the Yamuna, the

Aciravati, the Sarabhu, and the Mahi — a man would draw out

two or three drops of water. What do you think, bhikkhus,

which is more: these two or three drops of water that have been

drawn out or the water at the confluence?"

"Venerable sir, the water at the confluence is more. The two or

three drops of water that have been drawn out are trifling.

Compared to the water at the confluence, the two or three drops

of water that have been drawn out are not calculable, do not bear

comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple . . . Therefore an exertion

should be made...."

1124. Water at the Confluence (2) (Sambhejja2)
"Bhikkhus, suppose that in the place where these great rivers

meet and converge — that is, the Ganges, the Yamuna, the

Aciravati, the Sarabhu, and the Mahi — their water would be

destroyed and eliminated except for two or three drops. What do

you think, bhikkhus, which is more: the water at the confluence

that has been destroyed and eliminated or the two or three drops

of water that remain?"

"Venerable sir, the water at the confluence that has been

destroyed and eliminated is more; the two or three drops of

water that remain are trifling. Compared to the water at the confluence that has been destroyed and eliminated, the two or three

drops of water that remain are trifling; they are not calculable, do

not bear comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple ... Therefore an exertion

should be made...."

1125. The Earth (1) (Mahapathavi1 sans. Mahaprithvi)
"Bhikkhus, suppose that a man would place seven little balls of

clay the size of jujube kernels on the great earth. What do you

think, bhikkhus, which is more: those seven little balls of clay the

size of jujube kernels that have been placed there or the great earth.

“Venerable sir, the great earth is more. The seven little balls of

clay the size of jujube kernels are trifling. Compared to the great

earth, those seven little balls of clay the size of jujube kemals are

trifling; they are not calculable, do not bear comparison, do not

amount even to a fraction."

"So too, bhikkhus, for a noble disciple . . . Therefore an exertion

should be made...."

1126. The Earth (2) (Mahapathavi2 sans. Mahaprithvi)
"Bhikkhus, suppose that the great earth would be destroyed and

eliminated except for seven little balls of clay the size of jujube

kernels. What do you think, bhikkhus, which is more: the great

earth that has been destroyed and eliminated or the seven little

balls of clay the size of jujube kernels that remain?"

"Venerable sir, the great earth that has been destroyed and

eliminated is more. The seven little balls of clay the size of jujube

kernels that remain are trifling. Compared to the great earth that

has been destroyed and eliminated, the seven little balls of clay

the size of jujube kernels that remain are not calculable, do not

bear comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple ... Therefore an exertion

should be made...."

1127. The Ocean (1) (Mahasamudda1 sans. Mahasamudra)
"Bhikkhus, suppose that a man would draw out two or three

drops of water from the great ocean. What do you think,

bhikkhus, which is more: the two or three drops of water that

have been drawn out or the water in the great ocean?"

"Venerable sir, the water in the great ocean is more. The two or

three drops of water that have been drawn out are trifling compared to the water in the great ocean, the two or three drops of water that have been drawn out are not calculable, do not bear

comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple ... Therefore an exertion

should be made...."

1128. The Ocean (2) (Mahasamudda2 sans. Mahasamudra)
"Bhikkhus, suppose that the great ocean would be destroyed and

eliminated except for two or three drops of water. What do you

think, bhikkhus, which is more: the water in the great ocean that

has been destroyed and eliminated or the two or three drops of

water that remain?"

"Venerable sir, the water in the great ocean that has been

destroyed and eliminated is more. The two or three drops of

water that remain are trifling. Compared to the water that has

been destroyed and eliminated, the two or three drops of water

that remain are not calculable, do not bear comparison, do not

amount even to a fraction."

"So too, bhikkhus, for a noble disciple . . . Therefore an exertion

should be made...."

1129. The Mountain Simile (1) (Pabbatupama1 sans. Parvat-upama)
"Bhikkhus, suppose that a man would place on the Himalayas,

the king of mountains, seven grains of gravel the size of mustard

seeds. What do you think, bhikkhus, which is more: the seven

grains of gravel the size of mustard seeds that have been placed

there or the Himalayas, the king of mountains?"

"Venerable sir, the Himalayas, the king of mountains, is more.

The seven grains of gravel the size of mustard seeds are trifling.

Compared to the Himalayas, the king of mountains, the seven

grains of gravel the size of mustard seeds are not calculable, do

not bear comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple . . . Therefore an exertion

should be made...."

1130. The Mountain (2) (Pabbatupama2 sans. Parvat-upama)
"Bhikkhus, suppose that the Himalayas, the king of mountains,

would be destroyed and eliminated except for seven grains of

gravel the size of mustard seeds. What do you think, bhikkhus

which is more: the portion of the Himalayas, the king of mountains, that has been destroyed and eliminated or the seven grains of gravel the size of mustard seeds that remain?"

"Venerable sir, the portion of the Himalayas, the king of moun

tains, that has been destroyed and eliminated is more. The seven

grains of gravel the size of mustard seeds that remain are trifling

Compared to the portion of the Himalayas, the king of moun

tains, that has been destroyed and eliminated, the seven grains of

gravel the size of mustard seeds that remain are not calculable

do not bear comparison, do not amount even to a fraction."

"So too, bhikkhus, for a noble disciple, a person accomplished

in view who has made the breakthrough, the suffering that

has been destroyed and eliminated is more, while that which

remains is trifling. Compared to the former mass of suffering that

has been destroyed and eliminated, the latter is not calculable,

does not bear comparison, does not amount even to a fraction, as

there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering’. . . 'This is the way leading to the cessation of suffering.'

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: This is the way leading to the cessation of suffering.'"

1131. Elsewhere (Annatra sans. Atyantar)
Then the Lord (Buddha) took up a little bit of soil in his fingernail

and addressed the bhikkhus thus:

"What do you think, bhikkhus, which is more: the little bit of

soil in my fingernail or the great earth?"

"Venerable sir, the great earth is more. The little bit of soil that

the Lord (Buddha) has taken up in his fingernail is trifling compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction.

"So too, bhikkhus, those beings are few who are reborn among

human beings. But those beings are more numerous who are

reborn elsewhere than among human beings. 414 For what reason?

Because, bhikkhus, they have not seen the Four Noble Truths.

What four? The noble truth of suffering, the noble truth of the

origin of suffering, the noble truth of the cessation of suffering,

the noble truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand : 'This is suffering. ' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'

1132. Outlying Countries (Paccanta sans. Pratyantar)
Then the Lord (Buddha) took up a little bit of soil in his fingernail

and addressed the bhikkhus thus....

"So too, bhikkhus, those beings are few who are reborn in the

middle countries. But those beings are more numerous who are

reborn in the outlying countries among the uncultured barbarians...."

1133. Wisdom (Panna sans. Pragya)
.. . "So too, bhikkhus, those beings are few who possess the noble

eye of wisdom. But these beings are more numerous, who are

immersed in ignorance and confused...."

1134. Wines and Liquors (Surameraya)
... "So too, bhikkhus, those beings are few who abstain from

wine, liquors, and intoxicants that are a basis for negligence. But

these beings are more numerous who do not abstain from wines,

liquors, and intoxicants that are a basis for negligence...."

1135. Water-Born (Odaka)
... "So too, bhikkhus, those beings are few who are born on high

ground. But these beings are more numerous who are born in

water...."

1136. Who Honour Mother (Matteyya)
... "So too, bhikkhus, those beings are few who honour their

mother. But these beings are more numerous who do not honour

their mother...."

1137. Who Honour Father (Petteyya)
... “So too, bhikkhus, those beings are few who honour

father. But these beings are more numerous who do not honour

their father....".

1138. Who Honour Ascetics (Samanna)
... "So too, bhikkhus, those beings are few who honour ascetics

But these beings are more numerous who do not honour ascetics...."

1139. Who Honour Brahmins (Brahmanna)
... "So too, bhikkhus, those beings are few who honour brahmins. But these beings are more numerous who do not honour brahmins...."

1140. Who Respect Elders (Pacayika)
. . . "So too, bhikkhus, those beings are few who respect their elders in the family. But these beings are more numerous who do not respect their elders in the family...."

1141. Killing Living Beings 415 (Panatipata sans. Praninam-pata)
... "So too, bhikkhus, those beings are few who abstain from the

destruction of life. But these beings are more numerous who do

not abstain from the destruction of life....".

1142. Taking What Is Not Given (Adinnadana)
... "So too, bhikkhus, those beings are few who abstain from taking what is not given. But these beings are more numerous who do not abstain from taking what is not given ... ."

1143. Sexual Misconduct (Kamesumicchacara sans. Kamesu-mithyacar)
... "So too, bhikkhus, those beings are few who abstain from sexual misconduct. But these beings are more numerous who do not abstain from sexual misconduct...."

1144. False Speech (Musavada sans. Mithya-vad)
... "So too, bhikkhus, those beings are few who abstain from false

speech. But these beings are more numerous who do not abstain

from false speech....".

1145. Divisive Speech (Pesunna)
... "So too, bhikkhus, those beings are few who abstain from

divisive speech. But these beings are more numerous who do not

abstain from divisive speech...."

1146. Harsh Speech (Pharusavaca)
... "So too, bhikkhus, those beings are few who abstain from

harsh speech. But these beings are more numerous who do not

abstain from harsh speech...."

1147. Idle Chatter (Samphappalapa)
... "So too, bhikkhus, those beings are few who abstain from idle

chatter. But these beings are more numerous who do not abstain

from idle chatter....".

1148. Seed Life (Bijagama)
... "So too, bhikkhus, those beings are few who abstain from

damaging seed and plant life. But these beings are more numerous who do not abstain from damaging seed and plant life...."

1149. Improper Times (Vikalabhojana)
... "So too, bhikkhus, those beings are few who abstain from

eating at improper times. But these beings are more numerous

who do not abstain from eating at improper times...." !

1150. Scents and Unguents (Gandhavilepana)
. . . "So too, bhikkhus, those beings are few who abstain from

wearing garlands, embellishing themselves with scents, and

beautifying themselves with unguents. But these beings are more

numerous who do not so abstain...."

1151. Dancing and Singing (Naccagita)
... "So too, bhikkhus, those beings are few who abstain from

dancing, singing, instrumental music, and unsuitable shows.

But these beings are more numerous who do not so abstain...."

1152. High Beds (Uccasayana)
... "So too, bhikkhus, those beings are few who abstain from high

and luxurious beds and seats. But these beings are more numerous who do not so abstain...."

1153. Gold and Silver (Jataruparajata)
... "So too, bhikkhus, those beings are few who abstain from

accepting gold and silver. But these beings are more numerous

who do not so abstain...."

1154. Raw Grain (Amakadhanna)
... "So too, bhikkhus, those beings are few who abstain from

accepting raw grain. But these beings are more numerous who

do not so abstain...."

1155. Raw Meat (Amakamamsa)
... "So too, bhikkhus, those beings are few who abstain from

accepting raw meat. But these beings are more numerous who do

not so abstain...."

1156. Girls (Kumarika)
... "So too, bhikkhus, those beings are few who abstain from

accepting women and girls. But these beings are more numerous

who do not so abstain...."

1157. Slaves (Dasidasa)
... "So too, bhikkhus, those beings are few who abstain from

accepting male and female slaves. But these beings are more

numerous who do not so abstain...."

1158. Goats and Sheep (Ajelaka)
... "So too, bhikkhus, those beings are few who abstain from

accepting goats and sheep. But these beings are more numerous

who do not so abstain. ..."

1159. Fowl and Swine (Kukkutasukara)
... "So too, bhikkhus, those beings are few who abstain from

accepting fowl and swine. But these beings are more numerous

who do not so abstain...."

1160. Elephants (Hatthigavassa)
... "So too, bhikkhus, those beings are few who abstain from

accepting elephants, cattle, horses, and mares. But these beings

are more numerous who do not so abstain...."

1161. Fields (Khettavatthu)
... "So too, bhikkhus, those beings are few who abstain from

accepting fields and land. But these beings are more numerous

who do not so abstain...."

1162. Buying and Selling (Kayavikkaya sans. Kraya-Vikraya)
... "So too, bhikkhus, those beings are few who abstain from buy

ing and selling. But these beings are more numerous who do not

so abstain...."

1163. Messages (Duteyya)
... "So too, bhikkhus, those beings are few who abstain from running messages and errands. But these beings are more numerous

who do not so abstain...."

1164. False Weights (Tulakuta)
... "So too, bhikkhus, those beings are few who abstain from false

weights, false metals, and false measures. But these beings are

more numerous who do not so abstain...."

1165. Bribery (Ukkotana)
. . . "So too, bhikkhus, those beings are few who abstain from the

crooked ways of bribery, deception, and fraud. But these beings

are more numerous who do not so abstain...."

1166-1171. Mutilating, Etc. (Chedanadi)
... "So too, bhikkhus, those beings are few who abstain from

mutilating, murder, binding, robbery, plunder, and violence.

[474] But these beings are more numerous who do not so abstain.

For what reason? Because, bhikkhus, they have not seen the Four

Noble Truths. What four? The noble truth of suffering, the noble

truth of the origin of suffering, the noble truth of the cessation of

suffering, the noble truth of the way leading to the cessation of

suffering.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering."

1172. Passing Away as Humans (1) (Manussacutiniraya sans. Manushya-cuti-niraya)
Then the Lord (Buddha) took up a little bit of soil in his fingernail

and addressed the bhikkhus thus:

"What do you think, bhikkhus, which is more: the little bit of

soil in my fingernail or the great earth?"

"Venerable sir, the great earth is more. The little bit of soil that

the Lord (Buddha) has taken up in his fingernail is trifling.

Compared to the great earth, the little bit of soil that the Blessed

One has taken up in his fingernail is not calculable, does not bear

comparison, does not amount even to a fraction."

"So too, bhikkhus, those beings are few who, when they pass

away as human beings, are reborn among human beings. But

those beings are more numerous who, when they pass away as

human beings, are reborn in hell. For what reason? Because,

bhikkhus, they have not seen the Four Noble Truths. What four?

The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble

truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"

1173. Passing Away as Humans (2) (Manussa-cuti-tiracchana)
... "So too, bhikkhus, those beings are few who, when they pass

away as human beings, are reborn among human beings. But

those beings are more numerous who, when they pass away as

human beings, are reborn in the animal realm...."

1174. Passing Away as Humans (3) (Manussa-cuti-pettivisaya sans. Manushya-cuti-pretvishay)
. . . "So too, bhikkhus, those beings are few who, when they pass

away as human beings, are reborn among human beings. But

those beings are more numerous who, when they pass away as

human beings, are reborn in the domain of ghosts...."

1175-1177. Passing Away as Humans (Manussa-cuti-devaniraya)
. . . "So too, bhikkhus, those beings are few who, when they pass

away as human beings, are reborn among the devas. But those

beings are more numerous who, when they pass away as human

beings, are reborn in hell ... in the animal realm ... in the domain

of ghosts...."

1178-1180. Passing Away as Devas (Devacutinirayadi)
. . . "So too, bhikkhus, those beings are few who, when they pass

away as devas, are reborn among the devas. But those beings are

more numerous who, when they pass away as devas, are reborn

in hell ... in the animal realm ... in the domain of ghosts...."

1181-1183. Passing Away as Devas (Devamunassanirayadi)
... "So too, bhikkhus, those beings are few who, when they pass

away as devas, are reborn among human beings. But those

beings are more numerous who, when they pass away as devas,

are reborn in hell ... in the animal realm ... in the domain of

ghosts...."

1184-1186. Passing Away from Hell (Nirayamanussanirayadi)
... "So too, bhikkhus, those beings are few who, when they pass

away from hell, are reborn among human beings. But those

beings are more numerous who, when they pass away from hell,

are reborn in hell ... in the animal realm ... in the domain of

ghosts....".

1187-1189. Passing Away from Hell ((Nirayadevanirayadi)
... "So too, bhikkhus, those beings are few who, when they pass

away from hell, are reborn among the devas. But those beings are

more numerous who, when they pass away from hell, are reborn

in hell ... in the animal realm ... in the domain of ghosts...."

1190-1192. Passing Away from the Animal Realm (Tiracchanamanussanirayadi)
... “So too, bhikkhus, those beings are few who, when they pass

away from the animal realm, are reborn among human beings.

But those beings are more numerous who, when they pass away

from the animal realm, are reborn in hell ... in the animal realm

... in the domain of ghosts...."

1193-1195. Passing Away from the Animal Realm (Tiracchanadevanirayadi)
... "So too, bhikkhus, those beings are few who, when they pass

away from the animal realm, are reborn among the devas. But

those beings are more numerous who, when they pass away

from the animal realm, are reborn in hell ... in the animal realm

... in the domain of ghosts. ..."

1196-1198. Passing Away from the Domain of Ghosts (Pettimanussanirayadi)
... “So too, bhikkhus, those beings are few who, when they pass

away from the domain of ghosts, are reborn among human

beings. But those beings are more numerous who, when they

pass away from the domain of ghosts, are reborn in hell ... in the

animal realm ... in the domain of ghosts...."

1199-1200. Passing Away from the Domain of Ghosts (Pettidevanirayadi)
... "So too, bhikkhus, those beings are few who, when they pass

away from the domain of ghosts, are reborn among the devas.

But those beings are more numerous who, when they pass away

from the domain of ghosts, are reborn in hell."

1201. Passing Away from the Domain of Ghosts (Pettidevapettivisaya)
... “So too, bhikkhus, those beings are few who, when they pass

away from the domain of ghosts, are reborn among the devas.

But those beings are more numerous who, when they pass away

from the domain of ghosts, are reborn in the animal realm."

... "So too, bhikkhus, those beings are few who, when they

away from the domain of ghosts, are reborn among the devas. But

those beings are more numerous who, when they pass away from

the domain of ghosts, are reborn in the domain of ghosts For

what reason? Because they have not seen the Four Noble Truths

What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the

noble truth of the way leading to the cessation of suffering.

"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.' An exertion should be made to understand: This is the origin of suffering.' An exertion should be

made to understand: This is the cessation of suffering.’ An exertion should be made to understand: 'This is the way leading to

the cessation of suffering.'"

This is what the Lord (Buddha) said. Elated, those bhikkhus

delighted in the Lord (Buddha)'s statement.

The Great Book (Mahavagga) of Samyutta Nikaya is finished.

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