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SN5-The Great Book-Part2-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-Part2=

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher ,

the Rightly and Perfectly Enlightened(Awakened) One

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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