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SN5-The Great Book-part1
(This is Fifth Book of Samyutta Nikaya[Connected Discourses].This is version 2, a modified version of Bhikkhu Bodhi.)
In this book, large sized suttas are in collection hence it is named the great book (Mahavagga).
Important Suttas:
1: What is ignorance
2: Good company & Brahamcariya(celibacy) lead to success
5,6: Why brahmacariya(celibacy) ; it is the vehicle
8: The Eightfold path explained by Lord Buddha-Right view, right intention, right speech, right action, right livelihood, right effort, right meditation and right samadhi(trance)state.
12: Types of sensations(vedana)
39-48: What is Brahmacariya(holy celibate life) & its benefits : The eightfold path
Some explanations- 161: Searches(Esana);162: Discriminations (Vidha);163: Defilements (Asava);164: Existence (Bhava);165: Suffering (Dukkha);166: Barrenness (Khila);167: Stains (Mala);168: Troubles (Nigha);169: Sensations(Vedana);170-171: Cravings,Thirst (Tanha);172: Floods (Ogha);173. Bonds (Yoga);174. Clinging(Upadana);175. Knots (Gantha sans. Granthi);176. Underlying-Tendencies (Anusaya);177. Cords of sensual pleasure (Kamaguna);178: Hindrances (Nivarana);179: Aggregates Subject to Clinging (Upadanakkhandha);180: Lower Fetters (Orambhagiya);181: Higher Fetters(Uddhambhagiya);214: Upakkilesa ;215: Anupakkilesa; 216: Ayonisomansikara,
183, 232: Nutriments for hindrances as well as for factors of enlightenment
183-184: Seven factors of Enlightenment(SamBojjanga)
219-221: Hinderances
224: How to crush Mara(Satan) the deathlord
234,236: States of mind
238-257: How to develop dispassion & cessation..
367-368: Explanations regarding Meditation : 367 Sampajano ; 368 Sati
369: dhamma(path,law) in brief - Fourfold Satipatthan Establishment of Meditation) in 3 ways
375: Be your own Island of refuge (meditate within self)
384, 409, 527: Brahma endorses that the path taught by Buddha is the only path to cross the flood
471: Five faculties of awakened ones , Faith(saddha),Energetic-strength(viriya), Meditation(sati), Samadhi(Trance), Panna(illuminated-insight)
476: Those who understand (as in 471) He is called ascetic & Brahmin
479-480: Explanation of 471 Five faculties
526: Alertfulness(appamada) is very important
Note : 'c' of Pali words is pronounced as 'ch' as in 'China'
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Samyutta Nikaya:5.Mahavagga-The Great Book[]
Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya
Homage to that Bhagavato(Lord) , Evil Vanquisher(Arahato) ,
the Rightly and Perfectly Enlightened(Awakened) One
Chapter 1 : Connected Discourses on the Path (Maggasamyutta) {Samyutta-45}[]
(i) Ignorance Section (Avijjavaggo sans. Avidya-varg)[]
1. Ignorance (sans. Avidya)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), ignorance(avijja sans. avidya) is the forerunner in the entry upon harmful(akusala sans. akushal) states, with shamelessness and fearlessness of wrongdoing following along. 1 For an unwise person immersed in ignorance, wrong view originates. For one of wrong view, wrong intention originates. For one of wrong intention, wrong speech originates. For one of wrong speech, wrong action originates. For one of wrong action, wrong livelihood originates. For one of wrong livelihood, wrong effort originates. For one of wrong effort, wrong meditation(sati) originates. For one of wrong meditation, wrong samadhi(trance)state originates.
'Bhikkhus, true knowledge is the forerunner in the entry upon beneficial(kusala sans. kushal) states, with a sense of shame and fear of wrongdoing following along. 2 For a wise person who has arrived at true knowledge, right view originates. For one of right view, right intention originates. For one of right intention, right speech originates. For one of right speech, right action originates. For one of right action, right livelihood originates. For one of right livelihood, right effort originates. For one of right effort, right meditation(sati) originates. For one of right meditation, right samadhi(trance)state originates." 3
2. Half the Holy Life (Upaddha)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Sakyans where there was a town of the Sakyans named Nagaraka. 4 Then the Venerable Ananda approached the Lord (Buddha). Having approached, he paid homage to the Lord (Buddha), sat down to one side, and said to him:
"Venerable sir, this is half of the holy celibate life(brahmacariya), that is, good friendship, good companionship, good comradeship." 5
"Not so, Ananda! Not so, Ananda! This is the entire holy celibate life(brahmacariya), Ananda, that is, good friendship, good companionship, good comradeship. When a bhikkhu(monk) has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path. 6
"And how, Ananda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path? Here, Ananda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 7 He develops right intention . . . right speech ... right action ... right livelihood ... right effort ... right meditation(sati) . . . right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, Ananda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the Noble Eightfold Path.
"By the following method too, Ananda, it may be understood how the entire holy celibate life(brahmacariya) is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ananda, beings subject to rebirth are freed from rebirth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. By this method, Ananda, it may be understood how the entire holy celibate life(brahmacariya) is good friendship, good companionship, good comradeship."
3. Sariputta[]
At Savatthi. Then the Venerable Sariputta approached the Lord (Buddha) . . . and said to him:
"Venerable sir, this is the entire holy celibate life(brahmacariya), that is, good friendship, good companionship, good comradeship." 8
"Good, good, Sariputta! This is the entire holy celibate life(brahmacariya), Sariputta, that is, good friendship, good companionship, good comradeship. When a bhikkhu(monk) has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how, Sariputta, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the Noble Eightfold Path?"
(The rest as in the preceding sutta.)
4. The Janussoni Brahmin[]
At Savatthi. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, entered . Savatthi for alms. The Venerable Ananda saw the brahmin Janussoni departing from Savatthi in an all-white chariot drawn by mares. 9 The horses yoked to it were white, its ornaments were white, the chariot was white, its upholstery was white, the reins, goad, and canopy were white, his turban, clothes, and sandals were white, and he was being fanned by a white chowry. People, having seen this, said: "Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!" 10
Then, when the Venerable Ananda had walked for alms in Savatthi and returned from his alms round, after his meal he approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
Here, venerable sir, in the morning I dressed and, taking bowl and robe, entered Savatthi for alms. I saw the brahmin Janussoni departing from Savatthi in an all-white chariot drawn by mares.... People, having seen this, said: 'Divine indeed, sir, is the vehicle! It appears to be a divine vehicle indeed, sir!' Is it possible, venerable sir, to point out a divine vehicle in this dhamma(path,law) a Discipline?"
"It is possible, Ananda," the Lord (Buddha) said. "This is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the vehicle of Dhamma' and 'the unsurpassed victory in battle.'
"Right view, Ananda, when developed and cultivated, has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). Right intention ... Right samadhi(trance)state when developed and cultivated, [6] has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).
"In this way, Ananda, it may be understood how this is a designation for this Noble Eightfold Path: 'the divine vehicle' and 'the vehicle of Dhamma' and 'the unsurpassed victory in battle."'
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Its qualities of faith and illuminated-insight(panna)
Are always yoked evenly together. 11
Shame is its pole, mind its yoke-tie,
meditation(sati) the watchful charioteer.
"The chariot's ornament is virtue(sheel),
Its axle jhana, energetic-strength(viriya) its wheels;
equanimity(upekkha) keeps the burden balanced,
Desirelessness serves as upholstery.
"Good will, harmlessness, and seclusion:
These are the chariot's weaponry,
Forbearance its armour and shield, 13
As it rolls towards security from bondage.
"This divine vehicle unsurpassed
Originates from within oneself. 14
The wise depart from the world in it,
Inevitably winning the victory."
5. For What Purpose? (Kimatthiya)[]
At Savatthi. Then a number of bhikkhus approached the Lord (Buddha). ... Sitting to one side, those bhikkhus said to the Lord (Buddha).
"Here, venerable sir, ascetics of other sects ask us: 'For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?' When we are asked thus, venerable sir, we answer those ascetics thus: 'It is, friends, for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).' We hope, venerable sir, that when we answer thus we state what has been said by the Lord (Buddha) and do not misrepresent him with what is contrary to fact; that we explain in accordance with the dhamma(path,law), and that no reasonable consequence of our assertion gives ground for criticism."
"Surely, bhikkhus, when you answer thus you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your assertion gives ground for criticism. For, bhikkhus, it is for the full understanding of suffering that the holy celibate life(brahmacariya) is lived under me.
"If, bhikkhus, ascetics of other sects ask you: 'But, friends, is there a path, is there a way for the full understanding of this suffering?' -being asked thus, you should answer them thus: 'There is a path, friends, there is a way for the full understanding of this suffering.'
"And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see 8). This is the path, this is the way for the full understanding of this suffering.
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
6. A Certain Bhikkhu (1) (Annatarabhikkhu1)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha). ... Sitting to one side, that bhikkhu said to the Lord (Buddha):
"Venerable sir, it is said, 'the holy celibate life(brahmacariya), the holy celibate life(brahmacariya).' What, venerable sir, is the holy celibate life(brahmacariya)? What is the final goal of the holy celibate life(brahmacariya)?"
"This Noble Eightfold Path, bhikkhu, is the holy celibate life(brahmacariya); that is, right view ... right samadhi(trance)state. [8] The destruction(khaya\kshaya) of lust(raag), the destruction of hatred(dosa\dvesh), the destruction of delusion(moha): this is the final goal of the holy celibate life(brahmacariya)."
7. A Certain Bhikkhu (2) (Annatarabhikkhu2)[]
"Venerable sir, it is said, 'the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)' Of what now, venerable sir is this the designation?"
"This, bhikkhu(monk), is a designation for the element(dhatu) of Nibbana: the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha) The destruction(khaya\kshaya) of the defilements is spoken of in that way." 15
When this was said, that bhikkhu said to the Lord (Buddha):
"Venerable sir, it is said, 'the deathless-state(amata/amrit), the deathless-state.' What now, venerable sir, is the deathless-state? What is the path leading to the deathless-state?"
"The destruction of lust(raag), the destruction of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha): this is called the deathless-state. This Noble Eightfold Path is the path leading to the deathless-state; that is, right view ..(as in 8).. right samadhi(trance)state."
8. Analysis (Vibhanga) - The Nobel Eightfold Path[]
(The Noble Eightfold Path: 1.Right view 2.Right intention 3.Right speech 4.Right action 5.Right livelihood 6.Right effort 7.Right meditation(sati) 8.Right samadhi(trance)state)
At Savatthi. "Bhikkhus(monks), I will teach you the Noble Eightfold Path(Ariyo Atthangikam maggam sans. Arya Ashtangik Marg) and I will analyse it for you. Listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," those bhikkhus replied. The Lord (Buddha) said this:
"And what, bhikkhus, is the Noble Eightfold Path? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. 16
"And what, bhikkhus, is right view(sammaditthi sans. samyak-drishti)? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation(nirodha) of suffering, knowledge of the way leading to the cessation of suffering: this is called right view.
"And what, bhikkhus, is right intention(sammasankappo sans. samyak-sankalp)? Intention of renunciation, intention of non-ill will, intention of harmlessness: this is called right intention.
"And what, bhikkhus, is right speech(sammavaca sans. samyak-vacan)? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.
"And what, bhikkhus, is right action(sammakammanto sans. samyak-karma) ? Abstinence from the destruction(khaya\kshaya) of life, abstinence from taking what is not given' abstinence from sexual misconduct: 17 this is called right action.
"And what, bhikkhus, is right livelihood(sammaajivo sans. samyak-ajivika)? Here a noble disciple' having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.
"And what, bhikkhus, is right effort(sammavayamo sans. samyak-vyayam)? Here, bhikkhus, a bhikkhu(monk) generates desire for the nonarising of unarisen evil harmful(akusala sans. akushal) states; he makes an effort, arouses energetic-strength(viriya), applies his mind, and strives. He generates desire for the abandoning of arisen evil harmful(akusala) states. ... He generates desire for the arising of unarisen beneficial(kusala) states.... He generates desire for the maintenance of arisen beneficial(kusala) states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energetic-strength, applies his mind, and strives. Ibis is called right effort.
"And what, bhikkhus is right meditation(sati)? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. This is called right meditation(sati).
"And what, bhikkhus, is right samadhi(trance)state(sammasamadhi sans. samyak-samadhi)? Here, bhikkhus, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss and happiness born of samadhi(trance)state. With the fading away as well of bliss(piti/preeti), he dwells equanimous and, meditative and completely comprehending (sampajano), he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative(satima), one who dwells happily.' With the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which ls neither painful nor pleasant and includes the purification of meditation(sati) by equanimity(upekkha). This is called right samadhi(trance)state."
9. The Spike(Suka)[]
At Savatthi. "Bhikkhus(monks), suppose a spike of rice or a spike of barley were wrongly directed(to draw blood) and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu(monk) with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance(avijja sans. avidya), arouse true knowledge, and realize Nibbana: this is impossible. For what reason? Because his view is wrongly directed.
"Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed(to draw blood) and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops ..(right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati),).. right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbana."
10. Nandiya[]
At Savatthi. Then the ascetic Nandiya approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha): "How many dhammas(attributes,law), Master Gotama, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal?"
"These eight dhammas, Nandiya, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal. What eight? right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). These eight dhammas, when developed and cultivated, lead to Nibbana, have Nibbana as their destination, Nibbana as their final goal."
When this was said, the ascetic Nandiya said to the Lord (Buddha):
"Magnificent, Master Gotama! Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
(ii) Dwelling (Viharavaggo)[]
11. Dwelling (1) (Vihara1)[]
At Savatthi. "Bhikkhus(monks), I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood. " 18
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then, when that half-month had passed, the Lord (Buddha) emerged from seclusion and addressed the bhikkhus thus:
"Bhikkhus(Monks), I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. 19 I have understood thus: Known(vedyitam) is wrong view as cause, also known is right view as cause.... known is wrong samadhi(trance)state as cause, also known is right samadhi(trance)state as cause. Known is desire as cause, also known is thought as cause, also known is perception(sanna sans. sangya) as cause. 20
'"When desire has not subsided, and thought has not subsided, and perception has not subsided, known is that as cause. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, known is that as cause. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, known is that as cause.] When desire has subsided, and thought has subsided, and perception has subsided, known is that as cause. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, that also is known as the cause.'" 21
12. Dwelling (2) (Vihara2)[]
At Savatthi. "Bhikkhus(monks), I wish to go into seclusion for three months. I should not be approached by anyone except the who brings me almsfood."
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then, when those three months had passed, the Lord (Buddha) emerged from seclusion and addressed the bhikkhus thus:
"Bhikkhus(Monks), I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: Known(vedyitam) is wrong view as cause, also known is subsiding of wrong view as cause. 22 Known is right view as cause, also known is subsiding of right view as cause.... known is wrong samadhi(trance)state as cause, also known is subsiding of wrong samadhi(trance)state as cause. Known is right samadhi(trance)state as cause, also known is subsiding of right samadhi(trance)state as cause. Known is desire as cause, also known is subsiding of desire as cause. Known is thought as cause, also known is the subsiding of thought as cause. Known is perception(sanna sans. sangya) as cause, also known is the subsiding of perception as cause.
'"When desire has not subsided, and thought has not subsided, and perception has not subsided, known(vedyitam) is that as cause. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, known is that as cause. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, known is that as cause]. When desire has subsided, and thought has subsided, and perception has subsided, it is also known that as cause. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, it is also known that as cause"
13. A Trainee (Sekkha sans. Shishya)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha). ... Sitting to one side, that bhikkhu said to the Lord (Buddha)
"Venerable sir, it is said, 'a trainee, a trainee.' In what way is one a trainee?"
"Here, bhikkhu, one possesses a trainee's right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and a trainee's right samadhi(trance)state. It is in this way that one is a trainee."
14. Arising (1) (Uppada1 sans. Utpad)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What eight? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas...."
15. Arising (2) (Uppada2 sans. Utpad)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What eight? Right view , right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas...."
16. Purified (1) (Parisuddha1)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), purified, cleansed, flawless, free from corruptions(upkilesa), if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What eight? Right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas. . . ."
17. Purified (2) (Parisuddha2)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), purified, cleansed, flawless, free from corruptions(upkilesa), if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What eight? Right view Right, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These eight dhammas...."
18. The Cock's Park (1) (Kukkutarama1)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Ananda and the Venerable Bhadda were dwelling at Pataliputta in the Cock's Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda:
"Friend Ananda, it is said, 'the unholy life, the unholy life' What now, friend, is the unholy life?"
"Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the unholy life, the unholy life." What now, friend, is the unholy life?"'
"Yes, friend."
"This eightfold wrong path, friend, is the unholy life; that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong meditation(sati) and wrong samadhi(trance)state."
19. The Cock's Park (2) (Kukkutarama2)[]
At Pataliputta. "Friend Ananda, it is said, 'the holy celibate life(brahmacariya), the holy celibate life(brahmacariya).' What now, friend, is the holy celibate life(brahmacariya) and what is the final goal of the holy celibate life(brahmacariya)?"
"Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the holy celibate life(brahmacariya), the holy celibate life(brahmacariya)." What now, friend, is the holy celibate life(brahmacariya) and what is the final goal of the holy celibate life(brahmacariya)?'"
"Yes, friend."
"This Noble Eightfold Path, friend, is the holy celibate life(brahmacariya); that is, right view ... right samadhi(trance)state. The destruction(khaya\kshaya) of lust(raag), the destruc tion of hatred(dosa\dvesh), the destruction of delusion(moha): this, friend, is the final goal of the holy celibate life(brahmacariya)." '
20. The Cock's Park (3) (Kukkutarama3)[]
At Pataliputta. "Friend Ananda, it is said, 'the holy celibate life(brahmacariya), the holy celibate life(brahmacariya).' What now, friend, is the holy celibate life(brahmacariya), and who is a follower of the holy celibate life(brahmacariya), and what is the final goal of the holy celibate life(brahmacariya)?"
"Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, it is said, "the holy celibate life(brahmacariya), the holy celibate life(brahmacariya)." What now, friend, is the holy celibate life(brahmacariya), and who is a follower of the holy celibate life(brahmacariya), and what is the final goal of the holy celibate life(brahmacariya)?
"Yes, friend."
"This Noble Eightfold Path, friend, is the holy celibate life(brahmacariya); that is, right view .. . right samadhi(trance)state. One who possesses this Noble Eightfold Path is called a liver of the holy celibate life(brahmacariya). The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha): this, friend, is the final goal of the holy celibate life(brahmacariya)."
(iii) Wrongness Section (Micchattavaggo)[]
21. Wrongness (Micchatta)[]
At Savatthi. "Bhikkhus(monks), I will teach you wrongness and rightness. Listen to that....
"And what, bhikkhus, is wrongness? It is: wrong view ... wrong samadhi(trance)state. This is called wrongness.
"And what, bhikkhus, is rightness? It is: right view ... right samadhi(trance)state. This is called rightness."
22. Harmful States (Akusaladhamma sans. Akushal-dharm)[]
At Savatthi. "Bhikkhus(monks), I will teach you harmful(akusala sans. akushal) states and beneficial(kusala sans. kushal) states. Listen to that....
"And what, bhikkhus, are harmful(akusala) states? They are: wrong view . .(as in 1). . wrong samadhi(trance)state. These are called harmful(akusala) states.
"And what, bhikkhus, are beneficial(kusala) states? They are: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. These are called beneficial(kusala) states."
23. The Way (1) (Patipada1 sans. Pratipad)[]
At Savatthi. "Bhikkhus(monks), I will teach you the wrong way and the right way. Listen to that....
"And what, bhikkhus, is the wrong way? It is: wrong view . .(as in 1). . wrong samadhi(trance)state. This is called the wrong way.
"And what, bhikkhus, is the right way? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the right way."
24. The Way (2) (Patipada2 sans. Pratipad)[]
At Savatthi. "Bhikkhus(monks), whether for a layperson or one gone-forth(initiated,pabajjit), I do not praise the wrong way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising wrongly, because of under taking the wrong way of practice he does not attain the method the dhamma(path,law) that is beneficial(kusala sans. kushal). 24 And what, bhikkhus, is the wrong way? It is: wrong view ..(as in 1).. wrong samadhi(trance)state. This is called the wrong way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising wrongly, because of undertaking the wrong way of practice he does not attain the method, the Dhamma that is beneficial(kusala).
"Bhikkhus, whether for a layperson or one gone-forth(initiated,pabajjit), I praise the right way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is beneficial(kusala). And what, bhikkhus, is the right way? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the right way. Whether it is a layperson or one gone-forth(initiated,pabajjit) who is practising rightly, because of undertaking the right way of practice he attains the method, the Dhamma that is beneficial(kusala)."
25. The Inferior Person (1) (Asappurisa1 sans. Asatpurush)[]
At Savatthi. "Bhikkhus(monks), I will teach you the inferior person and the superior person. Listen to that....
"And what, bhikkhus, is the inferior person? Here someone is of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong meditation(sati), wrong samadhi(trance)state. This is called the inferior person.
"And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state. This is called the superior person."
26. The Inferior Person (2) (Asappurisa2 sans. Asatpurush)[]
At Savatthi. "Bhikkhus(monks), I will teach you the inferior person and the one who is worse than the inferior person. I will teach you the superior person and the one who is better than the superior person. Listen to that....
"And what, bhikkhus, is the inferior person? Here someone is of wrong view ..(as in 1).. wrong samadhi(trance)state. This is called the inferior person.
"And what, bhikkhus, is the one who is worse than the inferior person? Here someone is of wrong view ..(as in 1).. wrong samadhi(trance)state, wrong knowledge, wrong liberation. 25 This is called the one who is worse than the inferior person.
"And what, bhikkhus, is the superior person? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the superior person.
"And what, bhikkhus, is the one who is better than the superior person? Here someone is of right view . . . right samadhi(trance)state, right knowledge, right liberation(vimutti sans. vimukti). This is called the one who is better than the superior person."
27. The Pot (Kumbha)[]
At Savatthi. "Bhikkhus(monks), just as a pot without a stand is easily knocked over, while one with a stand is difficult to knock over, so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over.
"And what, bhikkhus, is the stand of the mind? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is the stand of the mind.
"Bhikkhus, just as a pot ... so the mind without a stand is easily knocked over, while the mind with a stand is difficult to knock over."
28. Samadhi(Trance) State[]
At Savatthi. "Bhikkhus(monks), I will teach you noble right samadhi(trance)state with its supports and its accessories. 26 Listen to that....
"And what, bhikkhus, is noble right samadhi(trance)state with its supports and its accessories? There are: right view, right intention, right speech, right action, right livelihood, right effort & right meditation(sati). The one-pointedness of mind equipped with these seven factors is called noble right samadhi(trance)state 'with its supports,' and also 'with its accessories.'"
29. sensation(vedana) (Vedana)[]
At Savatthi. "Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), 'painful sensation(vedana), neither-painful-nor-Pleasant sensation(vedana). These are the three sensations(vedana).
"The Noble Eightfold Path, bhikkhus, is to be developed for the full understanding of these three sensations(vedana). What is the Noble Eightfold Path? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. The Noble Eightfold Path is to be developed for the full understanding of these three sensations(vedana)."
30. Uttiya[]
At Savatthi. Then the Venerable Uttiya approached the Lord (Buddha) ... and said to him:
"Here, venerable sir, when I was alone in seclusion a thought arose in my mind thus: 'Five cords of sensual pleasure have been spoken of by the Lord (Buddha). But what now are those five cords of sensual pleasure?"'
"Good, good, Uttiya! These five cords of sensual pleasure have been spoken of by me. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear . . . Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure spoken of by me.
"The Noble Eightfold Path, Uttiya, is to be developed for the abandoning of these five cords of sensual pleasure. And what is the Noble Eightfold Path? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This Noble Eightfold Path is to be developed for the abandoning of these five cords of sensual pleasure."
(iv) Practice Section (Patipattivaggo)[]
31.Practice (1) (Patipatti1)[]
At Savatthi. "Bhikkhus(monks), I will teach you wrong practice and right practice. Listen to that....
"And what, bhikkhus, is wrong practice? It is: wrong view ..(as in 1).. wrong samadhi(trance)state. This is called wrong practice.
"And what, bhikkhus, is right practice? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called right practice."
32. Practice (2) (Patipatti2)[]
At Savatthi. "Bhikkhus(monks), I will teach you the one practising wrongly and the one practising rightly. Listen to that....
"And what, bhikkhus, is the one practising wrongly? Here someone is of wrong view ... wrong samadhi(trance)state. This is called the one practising wrongly.
"And what, bhikkhus, is the one practising rightly? Here someone is of right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the one practising rightly." 27
33. Neglected (Viraddha)[]
At Savatthi. "Bhikkhus(monks), those who have neglected the Noble Eightfold Path have neglected the noble path 28 leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken the Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering.
"And what, bhikkhus, is the Noble Eightfold Path? It is: right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. Those who have neglected this Noble Eightfold Path ... Those who have undertaken this Noble Eightfold Path have undertaken the noble path leading to the complete destruction of suffering."
34. Going Beyond (Parangama)[]
At Savatthi. "Bhikkhus(monks), these eight dhammas(attributes,law), when developed and cultivated, lead to going beyond from the near shore to the far shore. What eight? right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). These eight dhammas, when developed and cultivated, lead to going beyond from the near shore to the far shore." 29
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Few are those among humankind
Who go beyond to the far shore.
The rest of the people merely run
Up and down along the bank.
"When the dhamma(path,law) is rightly expounded
Those who practise in accord with the Dhamma
Are the people who will go beyond
The realm of Death so hard to cross.
"Having left behind the dark qualities.
The wise man should develop the bright ones.
Having come from homely to hermit life.
Where it is hard to take (meditative) delight
"There in seclusion he should seek (meditative) delight.
Having left behind sensual pleasures.
Owning nothing, the wise man
Should cleanse himself of mental defilements.
"Those whose minds are well developed
In the factors of enlightenment,
Who through nonclinging find (meditative) delight
In the relinquishment of grasping:
Those luminous ones with defilements destroyed
Are fully quenched in the world."
35. Asceticism (1) (Samanna1 sans. Shramanya )[]
At Savatthi. "Bhikkhus(monks), I will teach you asceticism and the fruits of asceticism. Listen to that....
"And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called asceticism.
"And what, bhikkhus, are the fruits of asceticism? The fruit of stream-entry(sotapatti: nirvana/liberation in 7 rebirths), the fruit of once-rebirthing(sakadagami : nirvana in one rebirth) , the fruit of non-rebirthing(anagami: nirvana in this life), the fruit of arahantship(nirvana attained already). These are called the fruits of asceticism."
36. Asceticism (2) (Samanna2 sans. Shramanya )[]
At Savatthi. "Bhikkhus(monks), I will teach you asceticism and the goal of asceticism. Listen to that....
"And what, bhikkhus, is asceticism? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called asceticism.
"And what, bhikkhus, is the goal of asceticism? The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha).
This is called the goal of asceticism."
37. Brahminhood (1) (Brahmanna1 sans. Brahmanya)[]
At Savatthi. "Bhikkhus, I will teach you brahminhood and the fruits of brahminhood. Listen to that....
"And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called brahminhood.
"And what, bhikkhus, are the fruits of brahminhood?(as in 35) The fruit of stream-entry(Sotapatti), the fruit of once-rebirthing(Sakdagami), the fruit of non-rebirthing(anagami), the fruit of arahantship. These are called the fruits of brahminhood."
38. Brahminhood (2) (Brahmanna2 sans. Brahmanya)[]
At Savatthi. "Bhikkhus(monks), I will teach you brahminhood and the goal of brahminhood. Listen to that....
"And what, bhikkhus, is brahminhood? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called brahminhood.
"And what, bhikkhus, is the goal of brahminhood? The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha). This is called the goal of brahminhood."
39. The Holy Celibate Life (1) (Brahmacariya1)[]
At Savatthi. "Bhikkhus(monks), I will teach you the holy celibate life(brahmacariya) and the fruits of the holy celibate life(brahmacariya). Listen to that....
"And what, bhikkhus, is the holy celibate life(brahmacariya)? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8). This is called the holy celibate life(brahmacariya).
And what, bhikkhus, are the fruits of the holy celibate life(brahmacariya)? (as in 35) The fruit of stream-entry(Sotapatti), the fruit of once-rebirthing(Sakdagami), the fruit of non-rebirthing(anagami), the fruit of arahantship. These are called the fruits of the holy celibate life(brahmacariya)."
40. The Holy Celibate Life (2) (Brahmacariya2)[]
At Savatthi. "Bhikkhus(monks), I will teach you the holy celibate life(brahmacariya) and the goal of the holy celibate life(brahmacariya). Listen to that....
"And what, bhikkhus, is the holy celibate life(brahmacariya)? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is called the holy celibate life(brahmacariya).
"And what, bhikkhus, is the goal of the holy celibate life(brahmacariya)? The destruction(khaya\kshaya) of lust(raag), the destruction(khaya\kshaya) of hatred(dosa\dvesh), the destruction(khaya\kshaya) of delusion(moha). This is called the goal of the holy celibate life(brahmacariya)."
(v) Ascetics of Other Sects Section 30 (Annatitthiyapeyyalavaggo)[]
41. The Fading Away of Lust (Ragaviraga)[]
At Savatthi. "Bhikkhus(monks), if ascetics of other sects ask you: For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?' - being asked thus, you should answer them thus: 'It is, friends, for the fading away of lust(raag) that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).'
"Then, bhikkhus, if the ascetics of other sects ask you: 'But, friends, is there a path, is there a way for the fading away of lust?' - being asked thus, you should answer them thus: 'There is a path, friends, there is a way for the fading away of lust.'
"And what, bhikkhus, is that path, what is that way for the fading away of lust? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is the path, this is the way for the fading away of lust.
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
42-48. The Abandoning of the Fetters, Etc. (Samyojanappahanadi)[]
"Bhikkhus(monks), if ascetics of other sects ask you: 'For what purpose, friends, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?'
- being asked thus, you should answer them thus: 'It is, friends, for the abandoning of the fetters . . . for the uprooting of the underlying-tendencies(anusaya) ... for the full understanding of the course 31 ... for the destruction(khaya\kshaya) of the defilements ... for the realization of the fruit of true knowledge and liberation(vimutti sans. vimukti) ... for the sake of knowledge and vision .... for the sake of final Nibbana without clinging(upadana sans. asakti) that the holy celibate life(brahmacariya) is lived under the Lord (Buddha).'
"Then, bhikkhus, if the ascetics of other sects ask you: 'But, friends, is there a path, is there a way for attaining final Nibbana without clinging(upadana sans. asakti)?' - being asked thus, you should answer them thus: There is a path, friends, there is a way for attaining final Nibbana without clinging(upadana sans. asakti).'
"And what, bhikkhus, is that path, what is that way for attaining final Nibbana without clinging(upadana sans. asakti)? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state. This is the path, this is the way for attaining final Nibbana without clinging.
"Being asked thus, bhikkhus, you should answer those ascetics of other sects in such a way."
(vi) The Sun Repetition Series (Suriyapeyyalavaggo)[]
(i) BASED UPON SECLUSION VERSION
49. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
At Savatthi. "Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus,for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. 32 When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
50.-55 Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue(sheel) . . . accomplishment in desire . . . accomplishment in self . . . accomplishment in view ... accomplishment in alertfulness(appamada) ..... accomplishment in meditative(yoniso) mindfulness(mansikara). 33 When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develop and cultivate the Noble Eightfold Path? Here bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF lust(raag) VERSION
56 (1) Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)..(as in 8).. He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
57-62. Accomplishment in Virtue , Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu(monk) this is the forerunner and precursor for the arising of the Noble Eightfold Path, that is, accomplishment in virtue(sheel) ... accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in alertfulness(appamada) ... accomplishment in meditative(yoniso) mindfulness(mansikara). When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate this Noble Eightfold Path.
"And how does a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)..(as in 8).. He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(vii) One dhamma(quality,law) Repetition Series (1)[]
(i) BASED UPON SECLUSION VERSION
63. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
At Savatthi. "Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
64-69. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Accomplishment in virtue(sheel) ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... Accomplishment in alertfulness(appamada) ... Accomplishment in meditative(yoniso) mindfulness(mansikara) . . . ( complete as in 63) . . . He develops right samadhi(trance)state, which is based upon seclusion. dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF lust(raag) VERSION
70. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
At Savatthi. "Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)..(as in 8).. He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
71-76. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), one dhamma(quality,law) is very helpful for the arising of the Noble Eightfold Path. What one dhamma(quality,law)? Accomplishment in virtue(sheel) ... Accomplishment in desire ... Accomplishment in self ... Accomplishment in view ... Accomplishment in alertfulness(appamada) .. . Accomplishment in meditative(yoniso) mindfulness(mansikara) . . . (complete as in 70) . . . He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(viii) One dhamma(quality,law) Repetition Series (2)[]
(i) BASED UPON SECLUSION VERSION
77. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
78-83. Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue(sheel) ... accomplishment in desire ... accomplishment in self ... accomplishment in view ... accomplishment in alertfulness (appamada)... accomplishment in meditative(yoniso) mindfulness(mansikara) ...
(complete as in 77) ... He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF lust(raag) VERSION
84. Good Friend (Kalyanmitta sans. Kalyan-mitra)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: good friendship. When a bhikkhu(monk) has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).... He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the Noble Eightfold Path."
85-90 Accomplishment in Virtue, Etc. (Silasampadadi sans. Sheel-sampada-adi)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) by means of which the unarisen Noble Eightfold Path arises and the arisen Noble Eightfold Path goes to fulfilment by development so effectively as by this: accomplishment in virtue(sheel) ... accomplishment in desire . . . accomplishment in self . . . accomplishment in view . . . accomplishment in alertfulness(appamada) ... accomplishment in meditative(yoniso) mindfulness(mansikara) ...
(complete as in 84) ... He develops right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way, bhikkhus, that a bhikkhu(monk) who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the Noble Eightfold Path."
(ix) First Ganges Repetition Series 34[]
(i) BASED UPON SECLUSION VERSION
91. Slanting to the East (1) (Pacinaninna)[]
At Savatthi. "Bhikkhus(monks), just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(as in 8).. He develops right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana."
92-96. Slanting to the East (2-6) (Pacinaninna)[]
"Bhikkhus(monks), just as the river Yamuna .... the river Aciravati ... the river Sarabhu ... the river Mahi ... whatever great rivers there are - that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, the Mahi - all slant, slope, and incline towards the east, so too a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana."
(Complete as in 91.)
97-102. The Ocean (Samuddaninna)[]
"Bhikkhus(monks), just as the river Ganges .... whatever great rivers there are ... all slant, slope, and incline towards the ocean, so too a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana."
( Complete as in 91-96.)
(x) Second Ganges Repetition Series[]
(ii) REMOVAL OF lust(raag) VERSION
103-108 (6) Slanting to the East + 109-114 The Ocean[]
(In this version 103-108 are identical with 91-96, and 109-114 with 97-102, except for the following change:)
"Here, bhikkhus, a bhikkhu(monk) develops and cultivates right view ... right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)."
(xi) Third Ganges Repetition Series[]
(iii) the deathless-state as its ground version
115-220 Slanting to the East + 121-126 The Ocean[]
(In this version 115-120 are identical with 91-96, and 121-126 with 97-102, except for the following change:)
"Here, bhikkhus, a bhikkhu(monk) develops and cultivates right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which has the deathless-state(nirvana) as its ground the deathless-state as its destination, the deathless-state as its final goal. "35
(xii) Fourth Ganges Repetition Series[]
(iv) SLANTS TOWARDS NIBBANA VERSION
127-132 Slanting to the East + 133-138 The Ocean[]
(In this version 127-132 are identical with 91-96, and 133-138 with 97-102, except for the following change:)
"Here, bhikkhus, a bhikkhu(monk) develops and cultivates right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which slants, slopes, and inclines towards Nibbana."
(xiii) Alertfulness Section 36 (Appamada-peyyala-vaggo)[]
139. The Tathagata[]
(i) BASED UPON SECLUSION VERSION
At Savatthi. "Bhikkhus(monks), whatever beings there are - whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, nonpercipient, or neither percipient nor nonpercipient - the Tathagata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever beneficial(kusala sans. kushal) states there are, they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. 37 When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how, bhikkhus, does a bhikkhu who is alertful develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is alertful develops and cultivates the Noble Eightfold Path."
(ii) REMOVAL OF LUST(raag) VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)...."
(iii) THE DEATHLESS-STATE AS ITS GROUND VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal. .
(iv) SLANTS TOWARDS NIBBANA VERSION
... "Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which slants, slopes, and inclines towards Nibbana...."
( Note : Each of the following suttas, 140-148 below, is to be elaborated in accordance with the fourfold method of this sutta 139 as above.)
140. The Footprint (Pada)[]
"Bhikkhus(monks), just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant's footprint is declared to be the chief among them, that is, with respect to size, so too whatever beneficial(kusala) states there are, they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the Noble Eightfold Path..(as in 8)"
141. The Roof Peak (Kuta)[]
"Bhikkhus(monks), just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too -(as in 140) "38
142. Roots[]
"Bhikkhus(monks), just as, of all fragrant roots, black orris is declared to be their chief, so too ...(as in 140)"
143. Heartwood[]
"Bhikkhus(monks), just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ...(as in 140)"
144. Jasmine[]
"Bhikkhus(monks), just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ...(as in 140)"
145. Monarch[]
"Bhikkhus(monks), just as all petty princes are the vassals of a wheelturning monarch, and the wheel-turning monarch is declared to be their chief, so too ...(as in 140)"
146. The Moon (Candima sans. Candrama)[]
"Bhikkhus(monks), just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ...(as in 140)"
147. The Sun[]
"Bhikkhus(monks), just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too ..."
148. The Cloth[]
"Bhikkhus(monks), just as, of all woven cloths, Kasian cloth is declared to be their chief, so too whatever beneficial(kusala sans. kushal) states there are, they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
"And how, bhikkhus, does a bhikkhu who is alertful develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is alertful develops and cultivates the Noble Eightfold Path."
(xiv) Strenuous Deeds (Balakaraniya)[]
(Each sutta is to be elaborated in accordance with the same fourfold method.)
149. Strenuous (Bala)[]
At Savatthi. "Bhikkhus(monks), just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, so too, based upon virtue(sheel), established upon virtue, a bhikkhu(monk) develops and cultivates the Noble Eightfold Path.
"And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path."
150. Seeds (Bija)[]
"Bhikkhus(monks), just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue(sheel), established upon virtue, a bhikkhu(monk) develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [beneficial(kusala sans. kushal)] states.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [beneficial(kusala)] states."
151. Nagas[]
"Bhikkhus(monks), based upon the Himalayas, the king of mountains, the nagas nurture their bodies and acquire strength. 39 When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue(sheel), established upon virtue, a bhikkhu(monk) develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [beneficial(kusala sans. kushal)] states.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [beneficial(kusala)] states."
152. The Tree (Rukkha)[]
"Bhikkhus(monks), suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?" [48]
"In whatever direction it was slanting, sloping, and inclining, venerable sir."
"So too, bhikkhus, a bhikkhu(monk) who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbana.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbana."
153. The Pot (Kumbha)[]
"Bhikkhus(monks), just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil harmful(akusala sans. akushal) states and does not take them back.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil harmful(akusala) states and does not take them back."
154. The Spike (Suka)[]
"Bhikkhus(monks), suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance(avijja sans. avidya), arouse true knowledge, and realize Nibbana: this is possible. For what reason? Because his view is rightly directed.
"And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbana."
155. The Sky (Akasa)[]
"Bhikkhus(monks), just as various winds blow in the sky - easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds 40 - so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of meditation(sati) go to fulfilment by development; the four right strivings go to fulfilment by development; the four organs for spiritual-power(iddhi\riddhi) go to fulfilment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation and (as in 8) right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of meditation ... the seven factors of enlightenment go to fulfilment by development."
156.The Rain Cloud (1) (Megha1)[]
"Bhikkhus(monks), just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil harmful(akusala sans. akushal) states arise, he disperses them and quells them on the spot.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). [51] It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil harmful(akusala) states arise, he disperses them and quells them on the spot."
157. The Rain Cloud (2) (Megha2)[]
"Bhikkhus(monks), just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil harmful(akusala sans. akushal) states have arisen, he intercedes to disperse and quell them.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil harmful(akusala) states have arisen, he intercedes to disperse and quell them."
[]
"Bhikkhus(monks), suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months. 41 It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.
"And how is this so? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away."
159. The Guest House (Agantuka)[]
"Bhikkhus(monks), suppose there is a guest house. 42 People come from the east, west, north, and south and lodge there; khattiyas, brahmins, vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by divine-knowledge(abhinna) those dhammas(attributes,law) that are to be fully understood by divine-knowledge; he abandons by divine-knowledge those dhammas that are to be abandoned by divine-knowledge; he realizes by divine-knowledge those dhammas that are to be realized by divine-knowledge; he develops by divine-knowledge those dhammas that are to be developed by divine-knowledge(abhinna).
"And what, bhikkhus, are the dhammas to be fully understood by divine-knowledge? It should be said: the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti). What five? The body-form aggregate(khandha sans. skandha) subject to clinging, (similrly) Sensation(vedana), Perception(sanna sans. sangya), sankhara(compulsive-behavior-conditioning) and consciousness(vinnana sans. vigyan)(as in SN.56) aggregate subject to clinging. These are the dhammas to be fully understood by divine-knowledge(abhinna).
"And what, bhikkhus, are the dhammas to be abandoned by divine-knowledge? ignorance(avijja sans. avidya) and craving(tanha sans. trishna) for existence(bhavo). These are the dhammas to be abandoned by divine-knowledge.
"And what, bhikkhus, are the dhammas to be realized by divine-knowledge(abhinna)? True knowledge and liberation(vimutti sans. vimukti). These are the dhammas to be realized by divine-knowledge.
"And what, bhikkhus, are the dhammas to be developed by divine-knowledge? serenity(samatha/equanimity) and insight(vipassana-meditation). These are the dhammas to he developed by divine-knowledge.
"And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by divine-knowledge(abhinna) those dhammas that are to be fully understood by divine-knowledge .... he develops by divine-knowledge those dhammas that are to be developed by divine-knowledge? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by divine-knowledge those dhammas that are to be fully understood by divine-knowledge ... he develops by divine-knowledge those dhammas that are to be developed by divine-knowledge."
160. The River (Nadi)[]
"Suppose, bhikkhus(monks), that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: 'We will make this river Ganges slant, slope, and incline towards the west.' 43 What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?"
"No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation."
"So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious(punya) deeds.' Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life.
"And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and (as in 8) right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path."
[]
161. Searches (Esana)[]
At Savatthi.
(i. Divine-knowledge(abhinna))
"Bhikkhus(monks), there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). 44 These are the three searches. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three searches.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati) and (as in 8) right samadhi(trance)state, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three searches."
... "What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha)."...
... "What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal."...
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right samadhi(trance)state, which slants, slopes, and inclines towards Nibbana. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three searches."
Each of the following sub-sections (ii-iv) is to be elaborated in accordance with the method employed in the sub-section on divine-knowledge.
(ii. Full understanding)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches."
(iii. Utter destruction)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction(khaya\kshaya) of these three searches."...
(iv. Abandoning)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence(bhavo), the search for a holy celibate life(brahmacariya). These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches."...
(Note : Each of the following suttas is to be elaborated in accordance with the fourfold method employed in this sutta 161)
162. Discriminations (Vidha)[]
"Bhikkhus(monks), there are these three discriminations. What three? The discrimination 'I am superior' the discrimination I am equal' the discrimination I am inferior.' These are the three discriminations. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three discriminations, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for the divine-knowledge of these three discriminations . . . for their abandoning."
163. Defilements (Asava)[]
"Bhikkhus(monks), there are these three defilements. What three? The defilement of sensuality, the defilement of existence(bhavo), the defilement of ignorance(avijja sans. avidya). These are the three defilements. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three defilements, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
164. Existence (Bhava)[]
"Bhikkhus(monks), there are these three kinds of existence(bhavo). What three? Sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of existence, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
165. Suffering (Dukkha)[]
"Bhikkhus(monks), there are these three kinds of suffering. What three? Suffering due to pain, suffering due to sankhara([karma]sanskaras, compulsive-behavior-conditioning), suffering due to change. 45 These are the three kinds of suffering. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of suffering, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
166. Barrenness (Khila)[]
"Bhikkhus(monks), there are these three kinds of barrenness. What three? The barrenness of lust(raag), the barrenness of hatred(dosa\dvesh), the barrenness of delusion(moha). These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of barrenness, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
167. Stains (Mala)[]
"Bhikkhus(monks), there are these three stains. What three? The stain of lust(raag), the stain of hatred(dosa\dvesh), the stain of delusion(moha). These are the three stains. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three stains, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
168. Troubles (Nigha)[]
"Bhikkhus(monks), there are these three kinds of trouble. What three? The trouble of lust(raag), the trouble of hatred(dosa\dvesh), the trouble of delusion(moha). These are the three kinds of trouble. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of trouble, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
169. Sensations(Vedana)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations(vedana). The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three sensations(vedana), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
170. Cravings (Tanha)[]
"Bhikkhus(monks), there are these three kinds of craving(tanha sans. trishna). What three? Craving for sensual pleasures, craving for existence(bhavo), craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of craving, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of craving(tanha sans. trishna), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
171. Thirst (Tashina sans. Trishna)[]
"Bhikkhus(monks), there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence(bhavo), thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these three kinds of thirst, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (see SN5.8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning."
(xvi) Floods Section (Oghavaggo)[]
At Savatthi.
172. Floods (Ogha)[]
"Bhikkhus(monks), there are these four floods. What four? The flood of sensuality, the flood of existence(bhavo), the flood of views, the flood of ignorance(avijja sans. avidya). These are the four floods. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four floods, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
173. Bonds (Yoga)[]
"Bhikkhus(monks), there are these four bonds. What four? The bond of sensuality, the bond of existence(bhavo), the bond of views, the bond of ignorance(avijja sans. avidya). These are the four bonds. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four bonds, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
174. Clinging(Upadana)[]
"Bhikkhus(monks), there are these four kinds of clinging(upadana sans. asakti)? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four kinds of clinging(upadana sans. asakti), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
175. Knots (Gantha sans. Granthi)[]
"Bhikkhus(monks), there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth. 47 These are the four knots. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these four knots, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
176. Underlying-Tendencies (Anusaya)[]
"Bhikkhus(monks), there are these seven underlying-tendencies(anusaya). What seven? The underlying-tendency(anusaya sans. anushaya) to sensual(kaam/sexual) lust(raag), 48 the underlying-tendency to aversion, the underlying-tendency to views, the underlying-tendency to doubt, the underlying-tendency to conceit, the underlying-tendency to lust for existence(bhavo), the underlying-tendency to ignorance(avijja sans. avidya). These are the seven underlying-tendencies. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these seven underlying-tendencies, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
177. Cords of sensual pleasure (Kamaguna)[]
"Bhikkhus(monks), there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
178. Hindrances (Nivarana)[]
"Bhikkhus(monks), there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five hindrances, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
179. Aggregates Subject to Clinging (Upadanakkhandha)[]
"Bhikkhus(monks), there are these five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti). What five? The form aggregate subject to clinging, the sensation(vedana) aggregate subject to clinging, the perception(sanna sans. sangya) aggregate subject to clinging, the sankhara(compulsive-behavior-conditioning) aggregate subject to clinging, the consciousness(vinnana sans. vigyan) aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five aggregates subject to clinging(upadana sans. asakti), for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
180. Lower Fetters (Orambhagiya)[]
"Bhikkhus(monks), there are these five lower fetters. 49 What five? Body-identity-view(sakkaya-ditthi), doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five lower fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning."
181. Higher Fetters(Uddhambhagiya)[]
"Bhikkhus(monks), there are these five higher fetters. 50 What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state (as in 8), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"Bhikkhus, there are these five higher fetters. What five?... ... The Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
"What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state (see SN5.8), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha) ... which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal . . . which slants, slopes, and inclines towards Nibbana. This Noble Eightfold Path is to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
Chapter 2 : Connected Discourses on the Factors of Enlightenment (Bojjhangasamyutta) {Samyutta-46}[]
(i) The Mountain Section(Pabbatavaggo)[]
182. The Himalayas (Himavanta)[]
At Savatthi. "Bhikkhus(monks), based upon the Himalayas, the king of mountains, the nagas nurture their bodies and acquire strength. 51 When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue(sheel), established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in [beneficial(kusala sans. kushal)] states. 52
"And how does a bhikkhu, based upon virtue, established upon virtue, develop the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
He develops the enlightenment factor of discrimination-of-states(dhammavicaya), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
He develops the enlightenment factor of energetic-strength(viriya), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of bliss(piti/preeti), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of tranquillity(pasaddhi/prashabdhi), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops the seven factors of enlightenment, and thereby achieves greatness and expansiveness in [beneficial(kusala)] states."
183. The Bodyform (Kaya)[]
(Five Hindrances & Seven Enlightenment Factors)
(i. The nutriments for the hindrances)
At Savatthi. "Bhikkhus(monks), just as this body, sustained by nutriment subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment. 53
"And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign(nimitta,causative) of the beautiful: 54 frequently giving non-meditative(ayoniso) mindfulness(mansikara) to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.
"And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign(nimitta,causative) of the repulsive: frequently giving non-meditative mindfulness(mansikara) to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.
"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: 56 frequently giving non-meditative mindfulness(mansikara) to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.
"And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: 57 frequently giving non-meditative mindfulness(mansikara) to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.
"And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, dhammas(attributes,law) that are the basis for doubt: frequently giving non-meditative mindfulness(mansikara) to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.
"Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.
(ii. The nutriments for the enlightenment factors)
"Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of meditation(sati) and for the fulfilment by development of the arisen enlightenment factor of meditation? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of meditation: frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of meditation and for the fulfilment by development of the arisen enlightenment factor of meditation.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya)? There are, bhikkhus, beneficial(kusala sans. kushal) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: 59 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya).
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energetic-strength(viriya) and for the fulfilment by development of the arisen enlightenment factor of energetic-strength? There are, bhikkhus, the element(dhatu) of arousal, the element(dhatu) of endeavour, the element(dhatu) of exertion: 60 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of energetic-strength and for the fulfilment by development of the arisen enlightenment factor of energetic-strength.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of bliss(piti/preeti) and for the fulfilment by development of the arisen enlightenment factor of bliss? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of bliss: frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of bliss and for the fulfilment by development of the arisen enlightenment factor of bliss(piti/preeti).
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity(pasaddhi/prashabdhi) of mind: 61 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity(pasaddhi/prashabdhi).
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state? There are, bhikkhus, the causative(nimitta) of serenity(samatha/equanimity), the causative(nimitta) of nondispersal: 62 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha sans. upeksha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha)? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of equanimity(upekkha): frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha).
"Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment."
184. Virtue (Sila sans. Sheel)-Seven Enlightenment Factors[]
SEVEN ENLIGHTENMENT FACTORS(Sambojjanga)
"Bhikkhus(monks), those bhikkhus who are accomplished in virtue(sheel-sampanna), accomplished in samadhi(trance)state, accomplished in wisdom(Nana), accomplished in liberation(Vimutti sans. vimukti), accomplished in the knowledge and vision of liberation(vimutti-nana-dassan): even the sight of those bhikkhus is a blessing, I say; even listening to them ... even approaching them ... even attending on them ... even recollecting them ... even going-forth(initiation,pabajja) after them is helpful, I say. For what reason? Because when one has heard the dhamma(path,law) from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal - withdrawal of body and withdrawal of mind. Dwelling thus withdrawn, one practices that Dhamma and also thinks it over.
1.Meditation(sati) Enlightenment Factor(Sati-sambojjhango) : "At whenever(yasmim) time(samaye), bhikkhus(monks), a bhikkhu(monk) dwelling(viharanto) thus withdrawn(vupakattho) practices(anussarati) that Dhamma(path) and thinks it over(anu-vitakketi), on that(tasmim) occasion(samaye) the enlightenment factor(sambojango) of meditation(sati) is aroused(araddho) by the bhikkhu; on that(tasmim) occasion(samaye) the bhikkhu realizes(bhaveti) the enlightenment factor(sambojang) of meditation(sati); on that occasion the realization(bhavana) of enlightenment factor(sambojango) of meditation(sati) goes on(gacchati) to fulfilment(paripurim) in the bhikkhu. Thus then while dwelling(viharanto) meditating(sato) in that(tam) dhamma(path) with panna(illuminated-insight) examines it(pavicinati), minds it(pavicarati), makes an investigation of it well(parivimamsamapajjati).
(Note: It means learning the meditation i.e. Vipassana, Samatha etc from an authorized source such as from www.dhamma.org etc. then applying it in daily practice & also during all emotions & desires ; understanding the inherent cause-effect relationships wrt. feeling good or bad and finally their calmness with meditation; then experiencing coagulation/separation of awareness & realizing the illumination[panna] within[brain & spine] the pure glowing consciousness similar to flame in a glass lamp [of old times]).
2.Discrimination Enlightenment Factor(Dhammavicaya-Sambojjhango) : "At whenever time, bhikkhus, a bhikkhu dwelling thus meditating(sato) in that dhamma(path) with panna(illuminated-insight) examines it, minds it, makes an investigation of it well, on that occasion the enlightenment factor of discrimination-of-states(dhammavicaya) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of discrimination-of-states(dhammavicaya); on that occasion the realization(bhavana) of enlightenment factor of discrimination-of-states(dhammavicaya) goes on to fulfilment in the bhikkhu. While he, for that Dhamma, with illuminated-insight(panna), examines it, minds it, makes an investigation of it well, next his energetic-strength(viriya) is aroused without slackening.
(Note (contd. from 1): After calming of emotions & after arising of illuminated-insight[within brain & spine],now applying this for understanding/discrimination of the good states & bad states of being. Actually all sensations & states are bad & need to be calmed other than the illumination within brain & spine. )
3.Energetic-strength(Viriya)/Exertion Enlightenment Factor(Viriya-Sambojjhango) : "At whenever time, Bhikkhus a bhikkhu, for that Dhamma, with illuminated-insight(panna), examines it, mind it, makes an investigation of it, his energetic-strength(viriya) is aroused without slackening, on that occasion the enlightenment factor of energetic-strength is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of energetic-strength; on that occasion the realization(bhavana) of enlightenment factor of energetic-strength goes on to fulfilment in the bhikkhu. Next , with aroused energetic strength, bliss begins to grow. (Note (contd. from 2): After knowing right & wrong emotions & desires by sensations, in order to remove bad ones , one need to apply exertion & firmness to see them fade away paving the way for bliss next )
4.Bliss(piti/preeti) Enlightenment Factor(Piti-Sambojjhango) : "At whenever time, Bhikkhus, within a bhikkhu, his energetic-strength(viriya) is aroused, there arises in him spiritual bliss(piti), on that occasion the enlightenment factor of bliss(piti/preeti) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of bliss(piti/preeti); on that occasion the realization(bhavana) of enlightenment factor of bliss(piti/preeti) goes on to fulfilment in the bhikkhu. With arising of spiritual bliss, it becomes possible for body & mind to becomes tranquil next (Note (contd. from 3): When meditation is practiced with firmness everyday & for long time then bliss comes to arise which will lead to tranquility next)
5.Tranquility Enlightenment Factor(Pasaddhi-Sambojjhango) : "At whenever time, Bhikkhus, within a bhikkhu, the body becomes tranquil and the mind becomes tranquil(pasaddhi sans. prashabdhi), on that occasion the enlightenment factor of tranquillity(pasaddhi/prashabdhi) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of tranquility; on that occasion the realization(bhavana) of enlightenment factor of tranquility(pasaddhi/prashabdhi) goes on to fulfilment in the bhikkhu. With tranquil body & happiness in mind, next samadhi(trance) becomes possible. (Note (contd. from 4): When bliss is observed in meditation, leading to happy state, one savours it & becomes transquil in body & mind and focussed inwards within)
6.Self Absorptive Samadhi(Trance) Enlightenment Factor(Samadhi-Sambojjhango) : "At whenever time, Bhikkhus, within a bhikkhu, whose body is tranquil and with happiness in mind(awareness/consciousness/citta), one becomes in-samadhi(trance)state(in any of 9 samadhi states). On that occasion the enlightenment factor of self absorptive samadhi(trance)state is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of self absorptive samadhi(trance)state; on that occasion the realization(bhavana) of enlightenment factor of self absorptive samadhi(trance)state goes on to fulfilment in the bhikkhu.
7.Equanimity Enlightenment Factor(Upekkha-Sambojjhango) : "At whenever time, Bhikkhus, a bhikkhu, is in-samadhi(trance)state, one becomes inward looking within, on that occasion the enlightenment factor of equanimity(Upekkha sans. Upeksha) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of equanimity(upekkha); on that occasion the realization(bhavana) of enlightenment factor of equanimity(upekkha) comes to fulfilment in the bhikkhu.
(Note (contd. from 6): After a samadhi state is developed, one need not remain stuck enjoying it forever at that state, thereafter, in order to progress further, one need to develop equanimity(upekkha) of neither liking nor disliking the blissful state of samadhi and then the samadhi state will transform into the next higher then higher of the 9 states of these. In the final state, Nibbana is achieved)
BENEFITS OF ENLIGHTENMENT FACTORS
"Bhikkhus, when these seven factors of enlightenment have been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?
1. "One attains final knowledge early in this very life.
2. "If one does not attain final knowledge early in this very life,
then one attains final knowledge at the time of death.
3. "If one does not attain final knowledge early in this very life or
at the time of death, then with the utter destruction(khaya\kshaya) of the five
lower fetters one becomes an attainer of Nibbana in the interval. 65
4."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.
5. "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.
6. "If one does not attain final knowledge early in this very life . . .
or become a n attainer of Nibbana without exertion, then with the
utter destruction of the five lower fetters one becomes an attainer of Nibbana with exertion.
7. "If one does not attain final knowledge early in this very life ...
or become an attainer of Nibbana with exertion, then with the
utter destruction of the five lower fetters one becomes one bound
upstream, heading towards the Akanittha realm.
"When, bhikkhus, the seven factors of enlightenment have been developed and cultivated in this way, these seven fruits and benefits may be expected."
185. Clothes (Vattha sans. Vastra)[]
On one occasion the Venerable Sariputta was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus!"
"Friend," they replied. The Venerable Sariputta said this:
"Friends, there are these seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/priti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(Upekkha sans. upeksha). These are the seven factors of enlightenment. 66
"Whichever of these seven factors of enlightenment I want to dwell in during the morning, I dwell in that factor of enlightenment during the morning. Whichever I want to dwell in during the middle of the day, I dwell in that factor of enlightenment during the middle of the day. Whichever I want to dwell in during the evening, I dwell in that factor of enlightenment during the evening.
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of meditation,' it occurs to me, 'It's measureless'; it occurs to me , 'It's fully perfected.' While it persists, I understand, 'It persists.' If it abates in me, I understand, 'It has abated in me for a Particular reason.' ...
(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state as in 182-184)
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of equanimity(upekkha), it occurs to me, 'It's measureless'; it occurs to me, 'It's fully perfected.' While it persists, I understand, 'It persists.' But if it abates in me, I understand, 'It has abated in me for a particular reason.'
"Suppose, friends, a king or a royal minister had a wardrobe full of differently coloured clothes. Whatever suit he might want to wear in the morning he would wear in the morning. Whatever suit he might want to wear during the middle of the day he would wear during the middle of the day. Whatever suit he might want to wear in the evening he would wear in the evening. So too, friends, whichever of these seven factors of enlightenment I want to dwell in during the morning ... during the middle of the day ... during the evening, I dwell in that factor of enlightenment during the evening.
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of meditation' ... ( all as above) ... I understand, 'It has abated in me for a particular reason.'" (same as above repeated)
186. Monk (Bhikkhu sans. Bhikshu)[]
At Savatthi. Then a certain bhikkhu(monk) approached the Lord (Buddha) ... and said to him: "Venerable sir, it is said, 'Factors of Enlightenment, Factors of Enlightenment.' In what sense are they called factors of enlightenment?"
"They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment. Here, bhikkhu, one develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state).. One develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). While one is developing these seven factors of enlightenment, one's mind is liberated(vimutta sans. vimukt) from the defilement of sensuality, from the defilement of existence(bhavo), from the defilement of ignorance(avijja sans. avidya). When it is liberated there comes the knowledge: 'It's liberated.' One understands:
'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.' They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment." (see 184 )
187. Kundaliya[]
On one occasion the Lord (Buddha) was dwelling at Saketa in the Deer-Park(Migdaye) at the Anjana-Grove(Anjanvana). Then the ascetic Kundaliya approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):
"Master Gotama, I am one who stays around monastic parks and frequents assemblies. After the meal, when I have finished my breakfast, it is my custom to roam and wander from park to park, from garden to garden. There I see some ascetics and brahmins engaged in discussion for the benefits of rescuing their own theses in debate and condemning [the theses of others]. 67 But what is the benefit that Master Gotama lives for?"
"Kundaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation(vimutti sans. vimukti)." 68
"But, Master Gotama, what dhammas(attributes,law), when developed and cultivated, fulfil true knowledge and liberation?"
"The seven factors of enlightenment, Kundaliya, when developed and cultivated, fulfil true knowledge and liberation."
"But, Master Gotama, what dhammas, when developed and cultivated, fulfil the seven factors of enlightenment?"
"The four establishments of meditation(sati), Kundaliya, when developed and cultivated, fulfil the seven factors of enlightenment."
"But, Master Gotama, what dhammas, when developed and cultivated, fulfil the four establishments of meditation?"
"The three kinds of good conduct, Kundaliya, when developed and cultivated, fulfil the four establishments of meditation."
"But, Master Gotama, what dhammas, when developed and cultivated, fulfil the three kinds of good conduct?"
"Restraint of the sense faculties, Kundaliya, when developed and cultivated, fulfils the three kinds of good conduct.
"And how, Kundaliya, is restraint of the sense faculties developed and cultivated so that it fulfils the three kinds of good conduct? Here, Kundaliya, having seen an agreeable form with the eye, a bhikkhu does not long for it, or become excited by it, or generate lust(raag) for it. His body is steady and his mind is steady, inwardly well composed and well liberated(vimutta sans. vimukt). But having seen a disagreeable form with the eye, he is not dismayed by it, not daunted, not dejected, without ill will. 69 His body is steady and his mind is steady, inwardly well composed and well liberated.
"Further, Kundaliya, having heard an agreeable sound with the ear ... having smelt an agreeable odour with the nose ... having savoured an agreeable taste with the tongue . . . having felt an agreeable tactile object with the body ... having cognized an agreeable mental phenomenon with the mind, a bhikkhu does not long for it, or become excited by it, or generate lust for it. But having cognized a disagreeable mental phenomenon with the mind, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly well composed and well liberated.
"When, Kundaliya, after he has seen a form with the eye, a bhikkhu's body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable forms; when, after he has heard a sound with the ear ... smelt an odour with the nose ... savoured a taste with the tongue ... felt a tactile object with the body ... cognized a mental phenomenon with the mind, a bhikkhu's body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable mental phenomena(dhamma), then his restraint of the sense faculties has been developed and cultivated in such a way that it fulfils the three kinds of good conduct.
"And how, Kundaliya, are the three kinds of good conduct developed and cultivated so that they fulfil the four establishments of meditation? Here, Kundaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct. It is in this way that the three kinds of good conduct are developed and cultivated so that they fulfil the four establishments of meditation.
"And how, Kundaliya, are the four establishments of meditation developed and cultivated so that they fulfil the seven factors of enlightenment? Here, Kundaliya, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano) and meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano) and meditative, having removed covetousness and displeasure in regard to the world. It is in this way that the four establishments of meditation are developed and cultivated so that they fulfil the seven factors of enlightenment.
"And how, Kundaliya, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation(vimutti sans. vimukti)? Here, Kundaliya, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state see 182-184).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way that the seven factors of enlightenment are developed and cultivated so that they fulfil true knowledge and liberation." (same as in 184 )
When this was said, the ascetic Kundaliya said to the Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha(fraternity). From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
188. The Peaked House (Kutagara)[]
"Bhikkhus(monks), just as all the rafters of a peaked house slant, slope, and incline towards the roof peak, so too, when a bhikkhu develops and cultivates the seven factors of enlightenment, he slants, slopes, and inclines towards Nibbana.
"And how is this so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way that a bhikkhu develops and cultivates the seven factors enlightenment so that he slants, slopes, and inclines towards Nibbana." (See 182-184 )
189. Upavana[]
On one occasion the Venerable Upavana and the Venerable Sariputta were dwelling at Kosambi in Ghosita's Park. Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Venerable Upavana. He exchanged greetings with the Venerable Upavana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Friend Upavana, can a bhikkhu(monk) know for himself: 'By meditative(yoniso) mindfulness(mansikara) the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort'?"
"A bhikkhu can know this for himself, friend Sariputta. When arousing the enlightenment factor of meditation(sati), friend, a bhikkhu understands: 'My mind is well liberated(vimutta sans. vimukt); I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energetic-strength(viriya) has been aroused. I attend as a matter of vital concern, not sluggishly.'... When arousing the enlightenment factor of equanimity(upekkha), he understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energetic-strength has been aroused. I attend as a matter of vital concern, not sluggishly.'
"It is in this way, friend, that a bhikkhu can know for himself:
'By meditative(yoniso) mindfulness(mansikara) the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort.'" (same as in 184 )
190. Arising (1) (Uppanna sans. Utpann)[]
"Bhikkhus(monks), these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What seven? The enlightenment factor of meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. the enlightenment factor of equanimity(upekkha).(see 182-184 ) These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One."
191. Arising (2)[]
"Bhikkhus(monks), these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What seven? The enlightenment factor of meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. the enlightenment factor of equanimity(upekkha).(see 182-184 ) These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato)."
[]
192. Living Beings (Pana sans. Prani)[]
"Bhikkhus(monks), whatever living beings there are which assume the four postures - sometimes walking, sometimes standing, sometimes sitting, sometimes lying down - all assume the four postures based upon the earth, established upon the earth. So too, based upon virtue(sheel), established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.
"And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the seven factors of enlightenment." (see 182-184)
193. The Simile of the Sun (1) (Suriyupama1 sans. Surya-upama)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.
"And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha) which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment." (see 182-184 )
194. The Simile of the Sun (2) (Suriyupama2 sans. Surya-upama)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, meditative(yoniso) mindfulness(mansikara). When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate the seven factors of enlightenment.
"And how does a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develops and cultivates the seven factors of enlightenment." (see 182-184 )
195. ILL (1) (Gilana1 sans. Glani)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). 70 Now on that occasion the Venerable Mahakassapa was dwelling in the Pipphali Cave -sick, afflicted, gravely ill. Then, in the evening, the Lord (Buddha) emerged from seclusion and approached the Venerable Mahakassapa. He sat down in the appointed seat and said to the Venerable Mahakassapa:
"I hope you are bearing up, Kassapa, I hope you are getting better. I hope that your painful sensations(vedana) 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 sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."
"These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to divine-knowledge(abhinna), to enlightenment, to Nibbana. What seven? The enlightenment factor of meditation(sati) has been rightly expounded by me; when developed and cultivated, it leads to divine-knowledge(abhinna), to enlightenment, to Nibbana..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. The enlightenment factor of equanimity(upekkha) has been rightly expounded by me;(see 182-184 ) when developed and cultivated, it leads to divine-knowledge(abhinna), to enlightenment, to Nibbana. These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to divine-knowledge, to enlightenment, to Nibbana."
"Surely, Lord (Buddha), they are factors of enlightenment! Surely, Fortunate One(Sugato), they are factors of enlightenment! "
This is what the Lord (Buddha) said. Elated, the Venerable Mahakassapa delighted in the Lord (Buddha)'s statement. And the Venerable Mahakassapa recovered from that illness. 71 In such a way the Venerable Mahakassapa was cured of his illness.
196. ILL (2) (Gilana2 sans. Glani)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion the Venerable Mahamoggallana was dwelling on Mount Vulture Peak - sick, afflicted, gravely ill. Then, in the evening, the Lord (Buddha) emerged from seclusion and approached the Venerable Mahamoggallana . . . ( all as above, with the change of names being the only difference) ... In such a way the Venerable Mahamoggallana was cured of his illness. [81]
197. ILL (3) (Gilana3 sans. Glani)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion the Lord (Buddha) was sick, afflicted, gravely ill. Then the Venerable Mahacunda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to the Venerable Mahacunda:
"Recite the factors of enlightenment, Cunda."
"These seven factors of enlightenment, venerable sir, have been rightly expounded by the Lord (Buddha); when developed and cultivated, they lead to divine-knowledge(abhinna), to enlightenment to Nibbana. What seven? The enlightenment factor of meditation(sati) has been rightly expounded by the Lord (Buddha); when developed and cultivated, it leads to divine-knowledge, to enlightenment, to Nibbana..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. The enlightenment factor of equanimity(upekkha) has been rightly expounded by the Lord (Buddha);(see 182-184 ) when developed and cultivated, it leads to divine-knowledge, to enlightenment, to Nibbana. These seven factors of enlightenment, venerable sir, have been rightly expounded by the Lord (Buddha); when developed and cultivated, they lead to divine-knowledge, to enlightenment, to Nibbana."
"Surely, Cunda, they are factors of enlightenment! Surely, Cunda, they are factors of enlightenment!"
This is what the Venerable Mahacunda said. The Teacher approved. And the Lord (Buddha) recovered from that illness. In such a way the Lord (Buddha) was cured of his illness.
198. Going Beyond (Parangama sans. Pargamya)[]
"Bhikkhus(monks), these seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to the far shore. What seven? The enlightenment factor of meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. See 182-184).. the enlightenment factor of equanimity(upekkha). These seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to the far shore." (same as in 184 )
(The verses attached to this sutta are identical with those at 197 above.)
199. Neglected (Viraddha)[]
"Bhikkhus(monks), those who have neglected the seven factors of enlightenment have neglected the noble path leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken the seven factors of enlightenment have undertaken the noble path leading to the complete destruction of suffering.
"What seven? The enlightenment factor of meditation, the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha)....(see 182-184 )
"Bhikkhus, those who have neglected ... who have undertaken these seven factors of enlightenment have undertaken the noble path leading to the complete destruction of suffering."
200. Noble or Royal (Ariya sans. Arya)[]
"Bhikkhus(monks), these seven factors of enlightenment, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction(khaya\kshaya) of suffering. What seven? The enlightenment factor of meditation(sati),the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These seven factors of enlightenment . . . lead the one who acts upon them out to the complete destruction of suffering." (see 182-184)
201. revulsion(nibbida) (Nibbida)[]
"Bhikkhus(monks), these seven factors of enlightenment, when developed and cultivated, lead to utter revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. What seven? The enlightenment factor of meditation(sati),the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These seven factors of enlightenment . . . lead to Nibbana." (see 182-184)
(iii) Udayi[]
202. To Enlightenment (Bodhaya)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha). . . . Sitting to one side, that bhikkhu said to the Lord (Buddha): "Venerable sir, it is said, 'factors of enlightenment, factors of enlightenment.' In what sense are they called factors of enlightenment?"
"They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment. Here, bhikkhu, one develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. One develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment." (see 182-184 )
203. A Teaching for Awakening ( Bojjangadesana sans. Bodhyang-deshna)[]
"Bhikkhus(monks), I will teach you the seven factors of enlightenment
Listen to that.. ..
"And what, bhikkhus, are the seven factors of enlightenment?
The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These are the seven factors of enlightenment." (see 182-184 )
204. A Basis (Thaniya)[]
"Bhikkhus(monks), by frequently giving mindfulness(mansikara) to dhammas(attributes,law) that are a basis for sensual(kaam/sexual) lust(raag), unarisen sensual desire arises and arisen sensual desire increases and expands. By frequently giving mindfulness(mansikara) to dhammas that are a basis for ill will, unarisen ill will arises and arisen ill will increases and expands. By frequently giving mindfulness(mansikara) to dhammas that are a basis for sloth and torpor, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand. By frequently giving mindfulness(mansikara) to dhammas that are a basis for restlessness and remorse, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand. By frequently giving mindfulness(mansikara) to dhammas that are a basis for doubt, unarisen doubt arises and arisen doubt increases and expands.
"Bhikkhus, by frequently giving mindfulness(mansikara) to dhammas that are a basis for the enlightenment factor of meditation(sati), the unarisen enlightenment factor of meditation arises and the arisen enlightenment factor of meditation comes to fulfilment by development..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. By frequently giving mindfulness(mansikara) to dhammas that are a basis for the enlightenment factor of equanimity(upekkha), the unarisen enlightenment factor of equanimity(upekkha) arises and the arisen enlightenment factor of equanimity(upekkha) comes to fulfilment by development." (see 182-184 )
205. Nonmeditative-Mindfulness(Ayonisomansikara)[]
"Bhikkhus(monks), when one does non-meditative(ayoniso) mindfulness(mansikara), unarisen sensual(also sexual) desire arises and arisen sensual desire increases and expands; when one does non-meditative mindfulness, unarisen ill will arises and arisen ill will increases and expands; when one does non-meditative mindfulness, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one does non-meditative mindfulness, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one does non-meditative(ayoniso) mindfulness(mansikara), unarisen doubt arises and arisen doubt increases and expands. Also, the unarisen enlightenment factor of meditation(sati) does not arise and the arisen enlightenment factor of meditation ceases ... the unarisen enlightenment factor of equanimity(upekkha) does not arise and the arisen enlightenment factor of equanimity(upekkha) ceases.
"When one does meditative(yoniso) mindfulness(mansikara), bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one does meditative mindfulness, unarisen ill will . . . sloth and torpor ... restlessness and remorse ... doubt does not arise and arisen doubt is abandoned. Also, the unarisen enlightenment factor of meditation arises and the arisen enlightenment factor of meditation comes to fulfilment by development ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the unarisen enlightenment factor of equanimity(upekkha) arises and the arisen enlightenment factor of equanimity(upekkha) comes to fulfilment by development." (see 182-184 )
206. Not Losing (Aparihaniya)[]
"Bhikkhus, I will teach you seven dhammas(attributes,law) that do not lead to loss. 72 Listen to that....
"And what, bhikkhus, are the seven dhammas that do not lead to loss? They are: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These are the seven dhammas that do not lead to loss." (see 182-184 )
207. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)[]
"Bhikkhus(monks), develop the path and the way that leads to the destruction(khaya\kshaya) of craving(tanha sans. trishna). And what is the path and the way that leads to the destruction of craving? It is: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha)." (see 182-184 )
When this was said, the Venerable Udayi asked the Lord (Buddha):
"Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to the destruction of craving?"
"Here, Udayi, a bhikkhu(monk) develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of meditation, which is based upon seclusion .. . without ill will, craving is abandoned. With the abandoning of craving(tanha sans. trishna), kamma(karma) is abandoned. With the abandoning of kamma, suffering is abandoned....
(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.)
"He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion ... without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned. (see 182-184 )
"Thus, Udayi, with the destruction(khaya\kshaya) of craving(tanha sans. trishna) comes the destruction of kamma; with the destruction of kamma(karma) comes the destruction of suffering."
208. The Cessation of Craving (Tanha-nirodha sans. Trishna-nirodh)[]
"Bhikkhus(monks), develop the path and the way that leads to the cessation(nirodha) of craving(tanha sans. trishna). And what is the path and the way that leads to the cessation of craving? It is: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati) ... the enlightenment factor of equanimity(upekkha).
"And how is it, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, lead to the cessation of craving(tanha sans. trishna)?
"Here, bhikkhus, a bhikkhu(monk) develops the enlightenment factor of meditation , the enlightenment factor of discrimination-of-states(dhammavicaya), ( similarly for the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state) , the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).(see 182-184 ) It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the cessation of craving(tanha sans. trishna)."
209. Partaking of Penetration (Nibbedhabhagiya)[]
"Bhikkhus(monks), I will teach you the path that partakes of penetration. 73 Listen to that....
"And what, bhikkhus, is the path that partakes of penetration? It is: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha)."(see 182-184 )
When this was said, the Venerable Udayi asked the Lord (Buddha):
"Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to penetration?"
"Here, Udayi, a bhikkhu(monk) develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of meditation, he penetrates and sunders the mass of greed(raag) that he has never before penetrated and sundered; he penetrates and sunders the mass of hatred(dosa\dvesh) that he has never before penetrated and sundered; he penetrates and sunders the mass of delusion(moha) that he has never before penetrated and sundered....
"He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of equanimity(upekkha), he penetrates and sunders the mass of greed(raag) . . . the mass of hatred(dosa\dvesh) . . . the mass of delusion(moha) that he has never before penetrated and sundered. (same as in 184 )
"It is, Udayi, when the seven factors of enlightenment are developed and cultivated in this way that they lead to penetration."
210. One Dhamma (Ekadhamma sans. Ek-Dharma)[]
"Bhikkhus(monks), I do not see even one other dhamma(quality,law) that, when developed and cultivated, leads to the abandoning of the dhammas(attributes,law) that fetter so effectively as this: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state,the enlightenment factor of equanimity.(same as in 184 )
"And how, bhikkhus, are the seven factors of enlightenment developed and cultivated so that they lead to the abandoning of that which fetter? Here, bhikkhus, a bhikkhu(monk) develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly others).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the abandoning of the dhammas that fetter.
"And what, bhikkhus, are the dhammas that fetter? The eye is a dhamma(quality,law) that fetters; it is here that these fetters, shackles, and clamps arise. The ear is a dhamma(quality,law) that fetters . (also for nose, tongue, taste &). . The mind is a dhamma(quality,law) that fetters; it is here that these fetters, shackles, and clamps arise. These are called the dhammas that fetter."
211. Udayi[]
On one occasion the Lord (Buddha) was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. Then the Venerable Udayi approached the Lord (Buddha) ... and said to him:
"It is wonderful, venerable sir! It is amazing, venerable sir, how helpful has been my devotion and reverence for the Lord (Buddha), my sense of shame and fear of wrongdoing. For in the past, venerable sir, when I was still a householder, I did not have much concern for the dhamma(path,law) or the Sangha(fraternity) 74 But when I considered my devotion and reverence for the Lord (Buddha), and my sense of shame and fear of wrongdoing, I went forth from the household life into hermit life. The Lord (Buddha) taught me the Dhamma thus: 'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception(sanna sans. sangya) ... such are sankhara(compulsive-behavior-conditioning) ... such is consciousness(vinnana sans. vigyan), such its origin, such its passing away.'
"Then, venerable sir, while I was staying in an empty hut following along with the surge and loss 75 of the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti), I directly knew as it really is: 'This is suffering'; I directly knew as it really is: This is the origin of suffering'; I directly knew as it really is: 'This is the cessation(nirodha) of suffering'; I directly knew as it really is: 'This is the way leading to the cessation of suffering.' I have made the breakthrough to the Dhamma, venerable sir, and have obtained the path 76 which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand:
'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'
"I have obtained the enlightenment factor of meditation(sati) which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: 'Destroyed is rebirth ... there is no more for this state of being.'..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. I have obtained the enlightenment factor of equanimity(upekkha) which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: 'Destroyed is rebirth . . . there is no more for this state of being.' (see 182-184 )
"This, venerable sir, is the path that I have obtained, which . . . will lead me on ... to such a state that I shall understand:
'Destroyed is rebirth . . . there is no more for this state of being.'"
"Good, good, Udayi! Indeed, Udayi, this is the path that you have obtained, and when you have developed and cultivated it, it will lead you on, while you are dwelling in the appropriate way, to such a state that you will understand: 'Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
[]
212. Beneficial (1) (Kusala1 sans. Kushal)[]
"Bhikkhus(monks), whatever states there are that are beneficial(kusala sans. kushal), partaking of the beneficial(kusala), 77 pertaining to the beneficial(kusala), they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the seven factors of enlightenment.
"And how, bhikkhus, does a bhikkhu who is alertful develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state,the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is alertful develops and cultivates the seven factors of enlightenment."(same as in 184 )
213. Beneficial (2) (Kusala2 sans. Kushal)[]
"Bhikkhus(monks), whatever states there are that are beneficial(kusala sans. kushal), partaking of the beneficial(kusala), pertaining to the beneficial(kusala), they are all rooted in meditative(yoniso) mindfulness(mansikara), converge upon meditative mindfulness and meditative mindfulness is declared to be the chief among them When a bhikkhu(monk) is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate the seven factors of enlightenment.
"And how, bhikkhus, does a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) develop and cultivate the seven factors of enlightenment?...” ( All as in previous 212.)
214.Corruptions(upkilesa) (Upakkilesa)[]
"Bhikkhus(monks), there are these five corruptions(upkilesa) of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Iron is a corruption(upkilesa) of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. Copper is a corruption(upkilesa) of gold . . . Tin is a corruption(upkilesa) of gold . . . Lead is a corruption(upkilesa) of gold ... Silver is a corruption(upkilesa) of gold.... These are the five corruptions(upkilesa) of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work.
"So too, bhikkhus, there are these five corruptions(upkilesa) of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly in-samadhi(trance)state for the destruction(khaya\kshaya) of the defilements. What five? Sensual desire is a corruption(upkilesa) of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly in-samadhi(trance)state for the destruction of the defilements. [Ill will is a corruption(upkilesa) of the mind ... Sloth and torpor are a corruption(upkilesa) of the mind ... Restlessness and remorse are a corruption(upkilesa) of the mind . . . Doubt is a corruption(upkilesa) of the mind....] 78 These are the five corruptions(upkilesa) of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly in-samadhi(trance)state for the destruction of the defilements."
215. Noncorruptions (Anupakkilesa)[]
"Bhikkhus(monks), these seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation(vimutti sans. vimukti). What seven? The enlightenment factor of meditation(sati), bhikkhus, is a nonobstruction ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) is a nonobstruction, a nonhindrance, a noncorruption of the mind; when developed and cultivated it leads to the realization of the fruit of true knowledge and liberation. These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."(same as in 184 )
216. NonMeditative Mindfulness(Ayonisomansikara)[]
"Bhikkhus(monks), when one is in mindfulness(mansikara) non-meditatively, unarisen sensual desire arises and arisen sensual desire increases and expands; unarisen ill will arises and arisen ill will increases and expands; unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; unarisen doubt arises and arisen doubt increases and expands.
217. Meditative Mindfulness(Yonisomansikara)[]
"Bhikkhus(monks), when one is in mindfulness(mansikara) meditatively, the unarisen enlightenment factor of meditation(sati) arises and the arisen enlightenment factor of meditation goes to fulfilment by development . .(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.). . the unarisen enlightenment factor of equanimity(upekkha) arises and the arisen enlightenment factor of equanimity(upekkha) goes to fulfilment by development."(see 182-184 )
218. Enlightenment (Bodhi)[]
"Bhikkhus(monks), these seven factors of enlightenment, when developed and cultivated, lead to growth, not to loss. What seven?
The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These seven factors of enlightenment, when developed and cultivated, lead to growth, not to loss."(same as in 184 )
219. Obstructions/Hinderances (Avarananivarana)[]
"Bhikkhus(monks), there are these five obstructions, hindrances,corruptions(upkilesa) of the mind, weakeners of illuminated-insight(panna). What five? Sensual desire is an obstruction, a hindrance, a corruption(upkilesa) of the mind, a weakener of panna(illuminated-insight). Ill will is an obstruction ... Sloth and torpor are an obstruction ... Restlessness and remorse are obstruction ... Doubt is an obstruction ... a weakener of panna(illuminated-insight) These are the five obstructions, hindrances,corruptions(upkilesa) of the mind, weakeners of panna(illuminated-insight).
"There are, bhikkhus, these seven factors of enlightenment which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation(vimutti sans. vimukti). What seven?
The enlightenment factor of meditation(sati) is a nonobstruction.....
(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.)
The enlightenment factor of equanimity(upekkha) is a nonobstruction (see 182-184 )
These are the seven factors of enlightenment that are non-obstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."
"When, bhikkhus, a noble disciple listens to the dhamma(path,law) with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development.
FIVE HINDERANCES
"And what are the five hindrances that are not present on that occasion?
1.The hindrance of sensual desire is not present on that occasion;
2.The hindrance of ill will ...
3.The hindrance of sloth and torpor ...
4.The hindrance of restlessness and remorse ...
5.The hindrance of doubt is not present on that occasion.
These are the five hindrances that are not present on that occasion.
"And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of meditation goes to fulfilment by development on that occasion..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) goes to fulfilment by development on that occasion.These are the seven factors of enlightenment that go to fulfilment by development on that occasion.
"When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfilment by development."
220. Trees (Rukkha)[]
"Bhikkhus(monks), there are huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. And what are those huge trees with tiny geeds and huge bodies? The assattha, the banyan, the pilakkha, the udumbara, the kacchaka, and the kapitthana : these are those huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. 81 So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone-forth(initiated,pabajjit) from the household life into hermit life, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them.
"These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of illuminated-insight(panna). What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of panna(illuminated-insight). Ill will ... Sloth and torpor ... Restlessness and remorse ... Doubt is an obstruction ... a weakener of panna(illuminated-insight). These are the five obstructions, hindrances, encirclers of the mind, weakeners of panna(illuminated-insight).
"These seven factors of enlightenment, bhikkhus, are non-obstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation(vimutti sans. vimukti). What seven? The enlightenment factor of meditation(sati) is a nonobstruction .. . The enlightenment factor of equanimity(upekkha) is a nonobstruction(same as in 184 ) . . . These seven factors of enlightenment are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."
221. Hindrances (Nivarana)[]
"Bhikkhus(monks), these five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to illuminated-insight(panna), tending to vexation, leading away from Nibbana. What five? The hindrance of sensual desire is a maker of blindness . . . The hindrance of ill will ... The hindrance of sloth and torpor ... The hindrance of restlessness and remorse ... The hindrance of doubt is a maker of blindness ... leading away from Nibbana These five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to illuminated-insight(panna), tend ing to vexation, leading away from Nibbana.
"These seven factors of enlightenment, bhikkhus, are makers of vision, makers of knowledge, promoting the growth of illuminated-insight(panna), free from vexation, leading towards Nibbana. What seven? The enlightenment factor of meditation(sati) is a maker of vision ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) is a maker of vision leading towards Nibbana. (same as in 184 ) These seven factors of enlightenment are makers of vision, makers of knowledge, promoting the growth of panna(illuminated-insight), free from vexation, leading towards Nibbana."
(v) Wheel-Turning Monarch Section (Cakkavattivaggo sans. Cakravarti-varg)[]
222. Discriminations (Vidha)[]
At Savatthi. "Bhikkhus(monks), whatever ascetics or brahmins in the past abandoned the three discriminations, 82 all did so because they had developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins in the future will abandon the three discriminations, all will do so because they will have developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins at present abandon the three discriminations, all do so because they have developed and cultivated the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha).(see 182-184 ) Whatever ascetics or brahmins in the past ..in the future ... at present abandon the three discriminations, all do so because they have developed and cultivated these seven factors of enlightenment."
223. Wheel-Turning Monarch (Cakravarti)[]
"Bhikkhus(monks), with the manifestation of a wheel-turning monarch comes the manifestation of seven gems. What seven? There comes the manifestation of the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the steward-gem, and the commander-gem. 83
"With the manifestation of a Tathagata, bhikkhus, an Arahant, a perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of the gem of the enlightenment factor of meditation(sati) . .(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.). . the gem of the enlightenment factor of equanimity(upekkha).(see 182-184 ) With the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment."
224. Mara (sans. Mrityudeva or Kamdeva)[]
"Bhikkhus(monks), I will teach you the path crushing the army of Mara(Satan). Listen to that....
"And what, bhikkhus, is the path crushing the army of Mara? It is the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha).
225. Unilluminated (Duppanna sans. Dush-pragya)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) ... and said
to him:
"Venerable sir, it is said, 'an unilluminated dimwit, an unilluminated dimwit.' In what way, venerable sir, is one called 'an unilluminated dimwit'?"
"Bhikkhus(monks), it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'an unilluminated dimwit.' What seven? The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). (see 182-184 ) It is because one has not developed and cultivated these seven factors of enlightenment that one is called 'an unilluminated dimwit.'"
[]
"Venerable sir, it is said, 'illuminated-insightful(pannavanta) and alert(appamada), illuminated-insightful and alert.' In what way, venerable sir, is one called 'illuminated-insightful and alert'?"
"Bhikkhus(monks), it is because one has developed and cultivated the seven factors of enlightenment that one is called 'illuminated-insightful and alert.' What seven?" (as in previous #225)
227. Poor (Dalidda sans. Daridra)[]
"Venerable sir, it is said, 'poor, poor.' In what way, venerable sir is one called 'poor'?"
"Bhikkhus(monks), it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'poor.' What seven?" (As in 184 and as in previous)
228. Prosperous (Adalidda sans. Adaridra)[]
"Venerable sir, it is said, 'prosperous, prosperous.' In what way, venerable sir, is one called 'prosperous'?"
"Bhikkhus(monks), it is because one has developed and cultivated the seven factors of enlightenment that one is called 'prosperous.' What seven?" (As in 225 )
229. The Sun (Adicca sans. Aditya)[]
"Bhikkhus(monks), this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.
"And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha),(As in 184 ) which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment."
230. Internal Factor (Ajjhattikanga)[]
"Bhikkhus(monks), as to internal factors, I do not see any other factor that is so helpful for the arising of the seven factors of enlightenment as this: meditative(yoniso) mindfulness(mansikara). When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), it is to be expected that he will develop and cultivate the seven factors of enlightenment." (factors as in 184 )
231. External Factor (Bahiranga)[]
"Bhikkhus(monks), as to external factors, I do not see any other factor that is so helpful for the arising of the seven factors of enlightenment as this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment." (factors as in 184 )
(vi) Discussions (Sakacchavaggo)[]
232. Nutriment (Ahara)[]
At Savatthi. "Bhikkhus(monks), I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that....
(i. The nutriments for the hindrances) 84
"And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the causative(nimitta) of the beautiful: frequently giving non-meditative(ayoniso) mindfulness(mansikara) to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.
"And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the causative(nimitta) of the repulsive: frequently giving non-meditative(ayoniso) mindfulness(mansikara) to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.
"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently giving non-meditative(ayoniso) mindfulness(mansikara) to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.
"And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, Unsettledness of mind: frequently giving non-meditative(ayoniso) mindfulness(mansikara) to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.
"And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, dhammas(attributes,law) that are the basis for doubt: frequently giving non-meditative(ayoniso) mindfulness(mansikara) to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.
(ii. The nutriments for the enlightenment factors)
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of meditation(sati) and for the fulfilment by development of the arisen enlightenment factor of meditation? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of meditation(sati): frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of meditation and for the fulfilment by development of the arisen enlightenment factor of meditation. 8 "
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya)? There are, bhikkhus, beneficial(kusala sans. kushal) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya). 86
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energetic-strength(viriya) and for the fulfilment by development of the arisen enlightenment factor of energetic-strength? There are, bhikkhus, the element(dhatu) of arousal, the element(dhatu) of endeavour, the element(dhatu) of exertion: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment "for the arising of the unarisen enlightenment factor of energetic-strength and for the fulfilment by development of the arisen enlightenment factor of energetic-strength. 87
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of bliss(piti/preeti) and for the fulfilment by development of the arisen enlightenment factor of bliss? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of bliss: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of bliss and for the fulfilment by development of the arisen enlightenment factor of bliss(piti/preeti). 88
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity(pasaddhi/prashabdhi) of mind: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity(pasaddhi/prashabdhi). 89
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state? There are, bhikkhus, the causative(nimitta) of serenity(samatha/equanimity), the causative(nimitta) of nondispersal: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state. 90
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha)? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of equanimity(upekkha): frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha). 91
(iii. The denourishment of the hindrances) 92
"And what, bhikkhus, is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding? There is, bhikkhus, the causative(nimitta) of foulness: frequently giving meditative(yoniso) mindfulness(mansikara) to it is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding. 93
"And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation(vimutti sans. vimukti) of mind through lovingkindness(metta\maitri): frequently giving meditative(yoniso) mindfulness(mansikara) to it is the denourishment that prevents unarisen ill will from arisin and arisen ill will from increasing and expanding. 94
"And what, bhikkhus, is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding. 95
"And what, bhikkhus, is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding? There is, bhikkhus, peacefulness of mind: frequently giving meditative(yoniso) mindfulness(mansikara) is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding. 96
"And what, bhikkhus, is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding? There are, bhikkhus, beneficial(kusala) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving meditative(yoniso) mindfulness(mansikara) is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding. 97
(iv. The denourishment of the enlightenment factors)
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of meditation(sati) from arising and the arisen enlightenment factor of meditation from reaching fulfilment by development? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of meditation: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of meditation from arising and the arisen enlightenment factor of meditation from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) from arising and the arisen enlightenment factor of discrimination-of-states(dhammavicaya) from reaching fulfilment by development? There are, bhikkhus, beneficial(kusala) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) from arising and the arisen enlightenment factor of discrimination-of-states(dhammavicaya) from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of energetic-strength(viriya) from arising and the arisen enlightenment factor of energetic-strength from reaching fulfilment by development? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of energetic-strength from arising and the arisen enlightenment factor of energetic-strength from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of bliss(piti/preeti) from arising and the arisen enlightenment factor of bliss from reaching fulfilment by development? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of bliss: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of bliss from arising and the arisen enlightenment factor of bliss(piti/preeti) from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) from arising and the arisen enlightenment factor of tranquillity from reaching fulfilment by development? There are, bhikkhus, tranquillity(pasaddhi/prashabdhi) of body, tranquillity of mind: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of tranquillity from arising and the arisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the Unarisen enlightenment factor of samadhi(trance)state from arising and the arisen enlightenment factor of samadhi(trance)state from reaching fulfilment by development? There are, bhikkhus, the causative(nimitta) of serenity(samatha/equanimity), the causative(nimitta) of nondispersal: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of samadhi(trance)state from arising and the arisen enlightenment factor of samadhi(trance)state from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of equanimity(upekkha) from arising and the arisen enlightenment factor of equanimity(upekkha) from reaching fulfilment by development. There are, bhikkhus, dhammas(attributes,law) that are the basis for the enlightenment factor of equanimity(upekkha): not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of equanimity(upekkha) from arising and the arisen enlightenment factor of equanimity(upekkha) from reaching fulfilment by development."
233. A Method of Exposition (Pariyaya)[]
Then, in the morning, a number of bhikkhus(monks) dressed and, taking their bowls and robes, entered Savatthi for alms. Then it occurred to them: "It is still too early to walk for alms in Savatthi. Let us go to the park of the ascetics of other sects."
Then those bhikkhus went to the park of the ascetics of other sects. They exchanged greetings with those ascetics and, when they had concluded their greetings and cordial talk, sat down to one side. The ascetics then said to them: "Friends, the ascetic Gotama teaches the dhamma(path,law) to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions(upkilesa) of the mind that weaken illuminated-insight(panna), and develop correctly the seven factors of enlightenment.' We too teach the Dhamma to our disciples thus: 'Come, friends, abandon the five hindrances, the corruptions(upkilesa) of the mind that weaken panna(illuminated-insight), and develop correctly the seven factors of enlightenment.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?" 98
Then those bhikkhus neither delighted in nor rejected the statement of those ascetics. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn the meaning of this statement in the presence of the Lord (Buddha)."
Then, when those bhikkhus had walked for alms in Savatthi and had returned from the alms round, after their meal they approached the Lord (Buddha). Having paid homage to him, they sat down to one side and reported to him the entire discussion between those ascetics and themselves. [The Lord (Buddha) said:]
"Bhikkhus, when ascetics of other sects speak thus, they should be asked: 'Friends, is there a method of exposition by means of which the five hindrances become ten, and the seven factors of enlightenment become fourteen?' Being asked thus, those ascetics would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.
(i. The five become ten)
"And what, bhikkhus, is the method of exposition by means of which the five hindrances become ten?
"Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance. 99 Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold.
"Whatever ill will there is towards the internal is a hindrance; whatever ill will there is towards the external is also a hindrance. Thus what is spoken of concisely as the hindrance of ill will becomes, by this method of exposition, twofold.
"Whatever sloth there is, is a hindrance; whatever torpor there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of sloth and torpor becomes, by this method of exposition, twofold
"Whatever restlessness there is, is a hindrance; whatever remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by this method of exposition, twofold.
"Whatever doubt there is about the internal is a hindrance; whatever doubt there is about the external is also a hindrance. Thus what is spoken of concisely as the hindrance of doubt becomes, by this method of exposition, twofold.
(ii. The seven become fourteen)
"And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen?
"Whatever meditation(sati) there is of dhammas(attributes,law) internal is the enlightenment factor of meditation; whatever meditation there is of dhammas external is also the enlightenment factor of meditation. Thus what is spoken of concisely as the enlightenment factor of meditation becomes, by this method of exposition, twofold.
"Whenever one discriminates dhammas internally with illuminated-insight(panna) examines them, makes an investigation of them, that is the enlightenment factor of discrimination-of-states(dhammavicaya); whenever one discriminates dhammas externally with panna(illuminated-insight), examines them, makes an investigation of them, that is also the enlightenment factor of discrimination-of-states(dhammavicaya). Thus what is spoken of concisely as the enlightenment factor of discrimination-of-states(dhammavicaya) becomes, by this method of exposition, twofold.
"Whatever bodily energetic-strength(viriya) there is, is the enlightenment factor of energetic-strength; whatever mental energetic-strength there is, is also the enlightenment factor of energetic-strength. Thus what is spoken of concisely as the enlightenment factor of energetic-strength becomes, by this method of exposition, twofold.
"Whatever bliss(piti/preeti) there is accompanied by thought and examination is the enlightenment factor of bliss; whatever bliss there is without thought and examination is also the enlightenment factor of bliss. 101 Thus what is spoken of concisely as the enlightenment factor of bliss(piti/preeti) becomes, by this method of exposition, twofold.
"Whatever tranquillity(pasaddhi/prashabdhi) of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is, is also the enlightenment factor of tranquillity. 102 Thus what is spoken of concisely as the enlightenment factor of tranquillity(pasaddhi/prashabdhi) becomes, by this method of exposition, twofold.
"Whatever samadhi(trance)state there is accompanied by thought and examination is the enlightenment factor of samadhi(trance)state; whatever samadhi(trance)state there is without thought and examination is also the enlightenment factor of samadhi(trance)state. Thus what is spoken of concisely as the enlightenment factor of samadhi(trance)state becomes, by this method of exposition, twofold.
"Whatever equanimity(upekkha) there is regarding dhammas internal is the enlightenment factor of equanimity(upekkha); whatever equanimity(upekkha) there is regarding dhammas(attributes,law) external is also the enlightenment factor of equanimity(upekkha). Thus what is spoken of concisely as the enlightenment factor of equanimity(upekkha) becomes, by this method of exposition, twofold.
"This, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen."
234. Fire (Aggi sans. Agni)[]
Then, in the morning, a number of bhikkhus(monks) dressed and, taking their bowls and robes, entered Savatthi for alms ... (as in 233 down to:) ... 104 [The Lord (Buddha) said:]
"Bhikkhus, when ascetics of other sects speak thus, they should be asked: 'Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion? Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?' Being asked thus, those ascetics would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.
(i. The sluggish mind: untimely)
"On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those dhammas(attributes,law).
"Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?"
"No, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those dhammas.
(ii. The sluggish mind: timely)
"On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those dhammas.
"Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cow dung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?"
"Yes, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength, and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those dhammas.
(iii. The excited mind: untimely)
"On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength, and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those dhammas.
"Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?"
"No, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those dhammas.
(iv. The excited mind: timely)
"On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those dhammas.
"Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?"
"Yes, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those dhammas.
"But meditation(sati), bhikkhus, I say is always useful." 105
235. Accompanied by lovingkindness(Mettasahagata)[]
On one occasion the Lord (Buddha) was dwelling among the Koliyans, where there was a town of the Koliyans named Haliddavasana. 106 Then, in the morning, a number of bhikkhus(monks) dressed and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them: "It is still too early to walk for alms in Haliddavasana. Let us go to the park of the ascetics of other sects."
Then those bhikkhus went to the park of the ascetics of other sects. They exchanged greetings with those ascetics and, when they had concluded their greetings and cordial talk, sat down to one side. The ascetics then said to them: "Friends, the ascetic Gotama teaches the dhamma(path,law) to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions(upkilesa) of the mind that weaken illuminated-insight(panna), and dwell pervading one quarter with a mind imbued with lovingkindness(metta\maitri), likewise the second quarter, the third quarter, and the fourth quarter. Thus above below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with lovingkindness(metta\maitri), vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere and to all as to oneself, dwell pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with equanimity(upekkha), likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with equanimity(upekkha), vast, exalted, measureless, without hostility, without ill will'.
"We too, friends, teach the Dhamma to our disciples thus:
'Come, friends, abandon the five hindrances ... ( all as above) ... dwell pervading the entire world with a mind imbued with lovingkindness(metta\maitri) ... compassion ... altruistic joy ... equanimity(upekkha) ... without ill will.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?" 107
Then those bhikkhus neither delighted in nor rejected the statement of those ascetics. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn the meaning of this statement in the presence of the Lord (Buddha)."
Then, when those bhikkhus had walked for alms in Haliddavasana and had returned from the alms round, after their meal they approached the Lord (Buddha). Having paid homage to him, they sat down to one side and reported to him the entire discussion between those ascetics and themselves.
[The Lord (Buddha) said:]
"Bhikkhus(monks), when ascetics of other sects speak thus, they should be asked: 'Friends, how is the liberation(vimutti sans. vimukti) of the mind by lovingkindness(metta\maitri) developed? What does it have as its destination, its culmination, its fruit, its final goal? 108 How is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by equanimity(upekkha) developed? What does it have as its destination, its culmination, its fruit, its final goal?' Being asked thus, those ascetics would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.
"And how, bhikkhus, is the liberation of the mind by lovingkindness(metta\maitri) developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) accompanied by lovingkindness(metta\maitri) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the enlightenment factor of equanimity(upekkha) accompanied by lovingkindness(metta\maitri), based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 109 If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells perceiving the unrepulsive therein. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,' he dwells perceiving the unrepulsive therein. If he wishes:
'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano), no Or else he enters and dwells in the deliverance(vimokkkha\vimoksha) of the beautiful. Bhikkhus, the liberation of mind by lovingkindness(metta\maitri) has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.
"And how, bhikkhus, is the liberation(vimutti sans. vimukti) of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by compassion ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.) . . the enlightenment factor of equanimity(upekkha) accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano). Or else, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement(patigha), with nonattention to perceptions of diversity, aware that 'space is infinite,' he enters and dwells in the faculty of the infinity of space. Bhikkhus, the liberation of mind by compassion has the faculty of the infinity of space as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.
"And how, bhikkhus, is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by altruistic joy ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the enlightenment factor of equanimity(upekkha) accompanied by altruistic joy, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano). Or else, by completely transcending the faculty of the infinity of space, aware that 'consciousness(vinnana sans. vigyan) is infinite,' he enters and dwells in the faculty of the infinity of consciousness. Bhikkhus, the liberation of mind by altruistic joy has the faculty of the infinity of consciousness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.
"And how, bhikkhus, is the liberation(vimutti sans. vimukti) of the mind by equanimity(upekkha) developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by equanimity(upekkha) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the enlightenment factor of equanimity(upekkha) accompanied by equanimity(upekkha), based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano). Or else, by completely transcending the faculty of the infinity of consciousness, aware that 'there is nothing', he enters and dwells in the faculty of nothingness. Bhikkhus, the liberation of mind by equanimity(upekkha) has the faculty of nothingness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation."
236. Sangarava[]
At Savatthi. 112 Then the brahmin Sangarava approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):
"Master Gotama, what is the cause and reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited? What is the cause and reason why sometimes those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited?"
(i. Why the hymns do not recur to the mind)
"Brahmin, when one dwells with a mind obsessed by sensual(kaam/sexual) lust(raag), overwhelmed by sensual(kaam/sexual) lust(raag), and one does not understand as it really is the escape from arisen sensual(kaam/sexual) lust(raag), 113 on that occasion one neither knows nor sees(in meditation,passati ref. Vipassana meditation) as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight was to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sensual(kaam/sexual) lust(raag) ..... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited
"Again, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees(in meditation) as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Suppose, brahmin, there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by ill will ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Again, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, on that occasion one neither knows nor sees(in meditation) as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Suppose, brahmin, there is a bowl of water covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sloth and torpor ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Again, brahmin, when one dwells with a mind obsessed by restlessness and remorse, overwhelmed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one neither knows nor sees(in meditation) as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Suppose, brahmin, there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by restlessness and remorse ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Again, brahmin, when one dwells with a mind obsessed by doubt, overwhelmed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one neither knows nor sees(in meditation) as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"Suppose, brahmin, there is a bowl of water that is turbid, unsettled, muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by doubt ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
"This, brahmin, is the cause and reason why even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.
(ii. Why the hymns recur to the mind)
"Brahmin, when one dwells with a mind that is not obsessed by sensual(kaam/sexual) lust(raag), not overwhelmed by sensual(kaam/sexual) lust(raag), and one understands as it really is the escape from arisen sensual(kaam/sexual) lust(raag), on that occasion one knows and sees(in meditation) as it really is one's own good, and the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Suppose, brahmin, there is a bowl of water not mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sensual(kaam/sexual) lust(raag) ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Again, brahmin, when one dwells with a mind that is not obsessed by ill will ... on that occasion even those hymns that have not been recited over a long period recur to the mind let alone those that have been recited.
"Suppose, brahmin, there is a bowl of water not heated over a fire, not bubbling, not boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by ill will ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Again, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Suppose, brahmin, there is a bowl of water not covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Again, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Suppose, brahmin, there is a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Again, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"Suppose, brahmin, there is a bowl of water that is clear, serene, limpid, set out in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"This, brahmin, is the cause and reason why even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.
"These seven factors of enlightenment, brahmin, are non-obstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation(vimutti sans. vimukti). What seven? The enlightenment factor of meditation(sati) is a nonobstruction ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) is a nonobstruction.... These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."(see 182-184)
When this was said, the brahmin Sangarava said to the Lord (Buddha):
"Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
237. Abhaya[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then Prince Abhaya approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 114
"Venerable sir, Purana Kassapa says: 'There is no cause for lack of knowledge and vision; lack of knowledge and vision is without cause. There is no cause for knowledge and vision; knowledge and vision are without cause.' 115 What does the Lord (Buddha) say about this?"
"There is, prince, a cause for lack of knowledge and vision; lack of knowledge and vision is with cause. There is a cause for knowledge and vision; knowledge and vision are with cause."
(i. The cause for lack of knowledge and vision)
"But, venerable sir, what is the cause for lack of knowledge and vision? How is it that lack of knowledge and vision is with cause?"
"On an occasion, prince, when one dwells with a mind obsessed by sensual(kaam/sexual) lust(raag), overwhelmed by sensual(kaam/sexual) lust(raag), and one neither knows nor sees(in meditation,passati ref. Vipassana meditation) as it really is the escape from arisen sensual(kaam/sexual) lust(raag): this is a cause for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause.
"Again, prince, on an occasion when one dwells with a mind obsessed by ill will . . . obsessed by sloth and torpor . . . obsessed by restlessness and remorse . . . obsessed by doubt, overwhelmed by doubt, and one neither knows nor sees(in meditation) as it really is the escape from arisen doubt: this too is a cause for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause."
"What is this dhamma(path,law) exposition called, venerable sir?"
"These are called the hindrances, prince."
"Surely they are hindrances. Lord (Buddha)! Surely they are hindrances, Fortunate One(Sugato)! One overcome by even a single hindrance would not know and see things as they really are, not to speak of one overcome by the five hindrances.
(ii. The cause of knowledge and vision)
"But, venerable sir, what is the cause for knowledge and vision? How is it that knowledge and vision are with cause?"
"Here, prince, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). With a mind that has developed the enlightenment factor of meditation he knows and sees(in meditation) things as they really are. This is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause....
"Again, prince, a bhikkhu develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). With a mind that has developed the enlightenment factor of equanimity(upekkha) he knows and sees(in meditation) things as they really are. This too is a cause for knowledge and vision. it is in this way that knowledge and vision are with cause.”
"What is this Dhamma exposition called, venerable sir?"
"These are called the factors of enlightenment, prince."
"Surely they are factors of enlightenment. Lord (Buddha)! Surely they are factors of enlightenment. Fortunate One(Sugato)! One who possesses even a single factor of enlightenment would know and see things as they really are, not to speak of one who possesses the seven factors of enlightenment. The bodily fatigue and the mental fatigue that I experienced from climbing Mount Vulture Peak have subsided. I have made the breakthrough to the Dhamma." 116
[]
238. Skeleton-Act-Result (Atthikamahapphala sans. Asthi-karm-phal)[]
(i. Of great fruit)
At Savatthi. "Bhikkhus(monks), when the perception(sanna sans. sangya) of a skeleton is developed and cultivated, it is of great fruit and benefit. 117
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way that the perception of a skeleton is developed and cultivated so that it is of great fruit and benefit."
(ii. One of two fruits)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging(upadana sans. asakti), the state of non-rebirthing.
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of non-rebirthing? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of a skeleton based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way that the perception of a skeleton is developed and cultivated so that one of two fruits is to be expected either final knowledge in this very life or, if there is a residue of clinging, the state of non-rebirthing."
(iii. Great good)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great good.
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great good? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way that the perception of a skeleton is developed and cultivated so that it leads to great good."
(iv. Security from bondage)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great security from bondage.
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great security from bondage?.. ."
(All as above.)
(v. Sense of urgency)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to a great sense of urgency.
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to a great sense of urgency? ..." (All as above.)
(vi. Dwelling in comfort)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to dwelling in great comfort.
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to dwelling in great comfort?..."
(All as above.)
( Each of the following suttas, 239-257, is to be elaborated in accordance with the sixfold method of 238)
239. The Worm-Infested (Pulavaka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a worm-infested corpse is developed ..."
240. The Livid (Vinilaka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a livid corpse is developed ..."
241. The Fissured (Vicchidaka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a fissured corpse is developed ..."
242. The Bloated (Uddhumataka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a bloated corpse is developed ..."
243. lovingkindness(Metta sans. Maitri)[]
"Bhikkhus(monks), when lovingkindness(metta\maitri) is developed ..."
244. Compassion (Karuna)[]
"Bhikkhus(monks), when compassion is developed ..."
245. Altruistic Joy (Mudita)[]
"Bhikkhus(monks), when altruistic joy is developed ..."
246. Equanimity (Upekkha sans. Upeksha)[]
"Bhikkhus(monks), when equanimity(upekkha) is developed ..."
247. Breathing Meditation (Anapana)[]
"Bhikkhus(monks), when meditation(sati) of breathing is developed ..."
(viii) Cessation 119 (Nirodha)[]
248. Foulness (Asubha)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of foulness ..."
249. Death (Marana)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of death ..."
250. Repulsiveness of Food (Aharepatikula)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of the repulsiveness of food ..."
251. Nondelight (Anabhirati)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of nondelight in the entire
world ..."
252. Impermanence (Anicca sans. Anitya)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of impermanence(anicca sans. anitya) ..."
253. Suffering (Dukkha)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of suffering in the impermanent..."
254. Nonself (Anatta sans. Anatm)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of nonself in what is suffering
255. Abandonment (Pahana)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of abandonment . . .
256. Dispassion (Viraag)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of dispassion . . .
257. Cessation (Nirodha)[]
(i. Of great fruit)
"Bhikkhus(monks), when the perception(sanna sans. sangya) of cessation(nirodha) is developed and cultivated, it is of great fruit and benefit.
"And how, bhikkhus, is the perception of cessation developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) accompanied by the perception of cessation ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way that the perception of cessation is developed and cultivated so that it is of great fruit and benefit." (see 182-184)
(ii. One of two fruits)
"Bhikkhus, when the perception of cessation is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging(upadana sans. asakti), the state of non-rebirthing.
"And how, bhikkhus, is the perception of cessation developed. . .(as before)?"
(iii-vi. Great good, etc.)
"Bhikkhus, when the perception of cessation is developed and cultivated, it leads to great good ... to great security from bondage ... to a great sense of urgency ... to dwelling in great comfort.
"And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by the perception of cessation ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way that the perception of cessation is developed and cultivated so that it leads to great good ... to great security from bondage ... to a great sense of urgency ... to dwelling in great comfort." (See 182-184)
(ix) Ganges Repetition Series (Gangapeyyalavaggo)[]
258-269. The River Ganges - Eastward, Etc.[]
"Bhikkhus(monks), just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the seven factors of enlightenment slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu develops and cultivates the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to previous ones )
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
(x) Alertfulness Section (Appamadavaggo sans. Apramad-varg)[]
270-279. The Tathagata, Etc.[]
"Bhikkhus(monks), whatever beings there are - whether those without feet or those with two feet or those with four feet or those with many feet - ..."
(To be elaborated by way of the factors of enlightenment parallel to previous ones)
Tathagata, footprint, roof peak.
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(xi) Strenuous Deeds Section (Balakaraniyavaggo)[]
280-291. Strenuous, Etc. (Balakaraniya)[]
"Bhikkhus(monks), just as whatever strenuous deeds are done ..."
(To be elaborated parallel to previous ones) 136
Strenuous, seeds, and nagas,
The tree, the pot, the spike,
The sky, and two on clouds.
The ship, guest house, and river.
[]
292-301. Searches, Etc. (Esanadi)[]
"Bhikkhus(monks), there are these three searches. What three? The search for sensual pleasures, the search for existence(bhavo), the search for a holy celibate life(brahmacariya)...."
(To be elaborated parallel to previous ones)
Searches, discriminations, defilements,
Kinds of existence(bhavo), threefold suffering,
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(xiii) Floods Section (Oghavaggo)[]
302-310. Floods, Etc. (Ogha)[]
"Bhikkhus(monks), there are these four floods. What four? The flood of sensuality, the flood of existence(bhavo), the flood of views, the flood of ignorance(avijja sans. avidya)...."
(To be elaborated parallel to previous ones)
311. Higher Fetters (Uddhambhagiya)[]
"Bhikkhus(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The seven factors of enlightenment are to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ... he develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion and cessation(nirodha), maturing in release(mokkha/moksha). These seven factors of enlightenment are to be developed for divine-knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
Floods, bonds, kinds of clinging(upadana sans. asakti).
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances.
Aggregates(khandha sans. skandha), fetters lower and higher.
(xiv) Ganga Repetition Series[]
(Removal of lust(raag) Version)
312-323. The River Ganges - Eastward[]
"Bhikkhus(monks), just as the river Ganges slants ... towards the east, so too a bhikkhu ... inclines towards Nibbana.
"And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ... he develops the enlightenment factor of equanimity(upekkha), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). It is in this way that a bhikkhu ... inclines towards Nibbana."
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
(xv) Alertfulness Section (Puna-appamada-vaggo)[]
(Removal of lust(raag) Version)
324-333. The Tathagata, Etc.[]
(To be elaborated by way of the enlightenment factors having as their
final goal the removal of lust, etc.)
Tathagata, footprint, roof peak,
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(xvi) Strenuous Deeds (Punabalakaraniya)[]
(Removal of lust(raag) Version)
334-345. Strenuous, Etc. (Punabaladi)[]
(To be elaborated by way of the enlightenment factors having as their
final goal the removal of lust, etc.)
Strenuous, seeds, and nagas.
The tree, the pot, the spike.
The sky, and two on clouds,
The ship, guest house, and river.
[]
(Removal of lust(raag) Version)
346-356. Searches, Etc. (Punaesana)[]
(To be elaborated by way of the enlightenment factors having as their
final goal the removal of lust, etc.)
Searches, discriminations, defilements.
Kinds of existence(bhavo), threefold suffering.
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(xviii) Floods Section (Punaoghavaggo)[]
(Removal of lust(raag) Version)
357-365. Floods , Etc. (Punaoghadi)[]
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
366. Higher Fetters[]
"Bhikkhus(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The seven factors of enlightenment are to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ... he develops the enlightenment factor of equanimity(upekkha), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha) . . . which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal ... which slants, slopes, and inclines towards Nibbana. These seven factors of enlightenment, bhikkhus, are to be developed for divine-knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning." 121
Floods, bonds, kinds of clinging(upadana sans. asakti).
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances.
Aggregates(khandha sans. skandha), fetters lower and higher.
Chapter 3 : Connected Discourses on Establishment of Meditation (Satipatthanasamyutta) {Samyutta-47}[]
(i) Ambapali[]
367. Ambapali (Regarding Sampajano complete comprehension (sampajanna)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Vesali in Ambapali's Grove. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks) !" 122
"Venerable sir!" the bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four establishments of meditation(sati). 123 What four?
"Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world . 124 Dwells watching-in-meditation on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"This, bhikkhus, is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four establishments of meditation."
This is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement.
368. Meditation (Sati sans. Smriti) []
On one occasion the Lord (Buddha) was dwelling at Vesali in Ambapali's Grove. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" the bhikkhus replied. The Lord (Buddha) said this:
"Bhikkhus(Monks), a bhikkhu should dwell meditative(satima) and completely comprehending (sampajano): this is our instruction to you. 125
"And how, bhikkhus, is a bhikkhu meditative? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body(kayanupassi), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is meditative.
"And how, bhikkhus, does a bhikkhu exercise complete comprehension (sampajanna)? Here, bhikkhus, a bhikkhu is one who acts with complete comprehension when going forward and returning; when looking ahead and looking aside; when drawing in and extending the limbs; when wearing his robes and carrying his outer robe and bowl; when eating, drinking, chewing his food, and tasting; when defecating and urinating; when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. It is in such a way that a bhikkhu exercises complete comprehension.
"Bhikkhus, a bhikkhu should dwell meditative(satima) and completely comprehending (sampajano). This is our instruction to you."
369. A Bhikkhu[]
(ON 4 SATI-PATTHANA/PRATISHTHAN i.e. MEDITATION ON KAYA,VEDANA,CITTA & DHAMMA IN THREE-FOLD MANNER INNNER,OUTER & BOTH INNER+OUTER)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, it would be good if the Lord (Buddha) would teach me the dhamma(path,law) in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, alertful(appamada), ardent, and resolute."
"It is in just such a way that some childish(unwise) persons here make requests of me, but when the Dhamma has been spoken to them, they think only of following me around." 126
"Let the Lord (Buddha) teach me the Dhamma in brief! Let the Fortunate One(Sugato) teach me the Dhamma in brief! Perhaps I may understand the meaning of the Lord (Buddha)'s statement; perhaps I may become an heir of the Lord (Buddha)'s statement."
"Well then, bhikkhu, purify the very starting point of beneficial(kusala sans. kushal) states. And what is the starting point of beneficial(kusala) states? Virtue(sheel) that is well purified and view that is straight. 127 Then, bhikkhu, when your virtue is well purified and your view straight, based upon virtue, established upon virtue, you should develop the four establishments of meditation(sati) in a threefold way.
"What four? (1) Here, bhikkhu, dwell watching-in-meditation(anupassi) on the body in the body (i)internally(ajjhatam), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. Dwell watching-in-meditation on the body in the body (ii)externally(bahiddha), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. Dwell watching-in-meditation on the body in the body (iii)internally and externally, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. 128
"(2) Dwell watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) (i)internally . . . (ii)externally ... (iii)internally and externally, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
(3) Dwell watching-in-meditation on mind in mind (i)internally ... (ii)externally ... (iii)internally and externally, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
(4) Dwell watching-in-meditation(anupassi) on phenomena(dhamma) in phenomena(dhamma), (i)internally . . . (ii)externally . . . (iii)internally and externally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"When, bhikkhu, based upon virtue, established upon virtue, you develop these four establishments of meditation thus in a threefold way, then, whether night or day comes, you may expect only growth in beneficial(kusala) states, not loss."
Then that bhikkhu, having delighted and rejoiced in the Lord (Buddha)' s statement, rose from his seat and, after paying homage to the Lord (Buddha), he departed keeping him on his right.
Then, dwelling alone, withdrawn, alertful(appamada), ardent, and resolute, that bhikkhu, by realizing it for himself with divine-knowledge(abhinna), in this very life entered and dwelt in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life. He directly knew:
"Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." And that bhikkhu became one of the arahants.
370. At Sala[]
On one occasion the Lord (Buddha) was dwelling among the Kosalans at the brahmin village of Sala. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), those bhikkhus who are newly ordained, not long gone-forth(initiated,pabajjit), recently come to this dhamma(path,law) and Discipline, should be instructed, settled, and established by you in the development of the four establishments(patthana/pratishthan) of meditation(sati). What four?
"'Come, friends, dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), unified, with limpid mind, in-samadhi(trance)state, with one-pointed mind, in order to know the body as it really is. Dwell watching-in-meditation on sensations(vedana) in sensations(vedana) ... in order to know sensations(vedana) as they really are. Dwell watching-in-meditation on mind in mind ... in order to know mind as it really is. Dwell watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) ... in order to know phenomena(dhamma) as they really are.'
"Bhikkhus, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage: they too dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), unified, with limpid mind, in-samadhi(trance)state, with one-pointed mind, in order to fully understand the body as it really is. They too dwell watching-in-meditation on sensations(vedana) in sensations(vedana) ... in order to fully understand sensations(vedana) as they really are. They too dwell watching-in-meditation on mind in mind ... in order to fully understand mind as it really is. They too dwell watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) ... in order to fully understand phenomena(dhamma) as they really are.
"Bhikkhus, those bhikkhus who are arahants, whose defilements are destroyed, who have lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence(bhavo), and are completely liberated through final knowledge: they too dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), unified, with limpid mind, in-samadhi(trance)state, with one-pointed mind, detached from the body. They too dwell watching-in-meditation on sensations(vedana) in sensations(vedana) ... detached from sensations(vedana). They too dwell watching-in-meditation on mind in mind ... detached from mind. They too dwell watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) . . . detached from phenomena(dhamma).
"Bhikkhus, those bhikkhus who are newly ordained, not long gone-forth(initiated,pabajjit), recently come to this Dhamma and Discipline, should be instructed, settled, and established by you in the development of these four establishments(patthana/pratishthan) of meditation(sati)."
371. A Heap of the Harmful (Akusalarasi)[]
At Savatthi. There the Lord (Buddha) said this: "Bhikkhus(monks), if one were to say of anything 'a heap of the harmful(akusala sans. akushal)' it is about the five hindrances that one could rightly say this. For this is a complete heap of the harmful(akusala), that is, the five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. If one were to say of anything 'a heap of the harmful(akusala)' it is about these five hindrances that one could rightly say this. For this is a complete heap of the harmful(akusala), that is, the five hindrances.
"If, bhikkhus, one were to say of anything 'a heap of the beneficial(kusala sans. kushal)' it is about the four establishments of meditation(sati) that one could rightly say this. For this is a complete heap of the beneficial(kusala), that is, the four establishments of meditation. What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. 129 If one were to say of anything 'a heap of the beneficial(kusala)' it is about these four establishments of meditation that one could rightly say this. For this is a complete heap of the beneficial(kusala), that is, the four establishments of meditation."
372. The Hawk (Sakunagghi)[]
"Bhikkhus(monks), once in the past a hawk suddenly swooped down and seized a quail. 130 Then, while the quail was being carried off by the hawk, he lamented: 'We were so unlucky, of so little divine-merit(punya)! We strayed out of our own area into the domain of others. If we had stayed in our own area today, in our own ancestral domain, this hawk wouldn't have stood a chance against me in a fight.' - 'But what is your own area, quail, what is your own ancestral domain?' - 'The freshly ploughed field covered with clods of soil.'
"Then the hawk, confident of her own strength, not boasting of her own strength, 131 released(in mokkha/moksha) the quail, saying: 'Go now, quail, but even there you won't escape me.'
"Then, bhikkhus, the quail went to a freshly ploughed field covered with clods of soil. Having climbed up on a large clod, he stood there and addressed the hawk: 'Come get me now, hawk! Come get me now, hawk!'
"Then the hawk, confident of her own strength, not boasting of her own strength, folded up both her wings and suddenly swooped down on the quail. But when the quail knew, 'That hawk has come close,' he slipped inside that clod, and the hawk shattered her breast right on the spot. So it is, bhikkhus, when one strays outside one's own area into the domain of others.
"Therefore, bhikkhus, do not stray outside your own area into the domain of others. Mara(Satan) will gain access to those who stray outside their own area into the domain of others; Mara will get a hold on them. 132
"And what is not a bhikkhu's own area but the domain of others? It is the five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear ... Odours cognizable by the nose ... Tastes cognizable by the tongue ... Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This is what is not a bhikkhu's own area but the domain of others.
"Move in your own area, bhikkhus, in your own ancestral domain. Mara will not gain access to those who move in their own area, in their own ancestral domain; Mara will not get a hold on them.
"And what is a bhikkhu's area, his own ancestral domain? It is the four establishments of meditation(sati). What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. This is a bhikkhu's area, his own ancestral domain."
373. The Monkey (Makkata sans. Markat)[]
"Bhikkhus(monks), in the Himalayas, the king of mountains, there are rugged and uneven zones where neither monkeys nor human beings can go; there are rugged and uneven zones where monkeys can go but not human beings; there are even and delightful regions where both monkeys and human beings can go. There, along the monkey trails, hunters set out traps of pitch for catching monkeys.
"Those monkeys who are not childish(unwise) and frivolous, when they see the pitch, avoid it from afar. But a monkey who is childish(unwise) and frivolous approaches the pitch and seizes it with his hand; he gets caught there. Thinking, 'I will free my hand' he seizes it with his other hand; he gets caught there. Thinking, 'I will free both hands' he seizes it with his foot; he gets caught there. Thinking, I will free both hands and my foot' he seizes it with his other foot; he gets caught there.' Thinking, 'I will free both hands and feet' he applies his muzzle to it; he gets caught there.
"Thus, bhikkhus, that monkey, trapped at five points, lies there screeching. He has met with calamity and disaster and the hunter can do with him as he wishes. The hunter spears him, fastens him to that same block of wood, 133 and goes off where he wants. So it is, bhikkhus, when one strays outside one's own resort into the domain of others.
"Therefore, bhikkhus, do not stray outside your own resort into the domain of others. Mara(Satan) will gain access to those who stray outside their own resort into the domain of others; Mara will get a hold on them.
"And what is not a bhikkhu's own resort but the domain of others? It is the five cords of sensual pleasure .... (as above) . . . This is what is not a bhikkhu's own resort but the domain of others.
"Move in your own resort, bhikkhus, in your own ancestral domain. Mara will not gain access to those who move in their own resort, in their own ancestral domain; Mara will not get a hold on them.
"And what is a bhikkhu's resort, his own ancestral domain? It is the four establishments of meditation(sati). What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. This is a bhikkhu's resort, his own ancestral domain."
374. The Cook (Sood)[]
(i. The incompetent cook)
"Bhikkhus(monks), suppose a childish(unwise), incompetent, unskilful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland.
"That childish(unwise), incompetent, unskilful cook does not pickup the sign of his own master's preference: 134 'Today this curry pleased my master, or he reached for this one, or he took a lot of this one, or he spoke in praise of this one; or the sour curry pleased my master today, or he reached for the sour one, or he took a lot of the sour one, or he spoke in praise of the sour one; or the bitter curry ... or the pungent curry ... or the sweet curry ... or the sharp curry ... or the mild curry ... or the salty curry ... or the bland curry pleased my master ... or he spoke in praise of the bland one.'
"That childish(unwise), incompetent, unskilful cook does not gain [gifts of] clothing, wages, and bonuses. For what reason? Because that childish(unwise), incompetent, unskilful cook does not pick up the sign of his own master's preference.
"So too, bhikkhus, here some childish(unwise), incompetent, unskilful bhikkhu(monk) dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. While he dwells watching-in-meditation on the body in the body, his mind does not become in-samadhi(trance)state, his corruptions(upkilesa) are not abandoned, he does not pick up that causative(sign,nimitta). 135 He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. While he dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), his mind does not become in-samadhi(trance)state, his corruptions(upkilesa) are not abandoned, he does not pick up that causative(sign,nimitta).
"That childish(unwise), incompetent, unskilful bhikkhu does not gain pleasant dwellings in this very life, nor does he gain meditation(sati) and complete comprehension (sampajanna). For what reason? Because, bhikkhus, that childish(unwise), incompetent, unskilful bhikkhu does not pick up the causative(sign,nimitta) of his own mind.
(ii. The competent cook)
"Suppose, bhikkhus, a wise, competent, skilful cook were to present a king or a royal minister with various kinds of curries: sour, bitter, pungent, sweet, sharp, mild, salty, bland. 136
"That wise, competent, skilful cook picks up the sign of his own master's preference: 'Today this curry pleased my master ... or he spoke in praise of the bland one.'
"That wise, competent, skilful cook gains [gifts of] clothing, wages, and bonuses. For what reason? Because that wise, competent, skilful cook picks up the sign of his own master's preference.
"So too, bhikkhus, here some wise, competent, skilful bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. While he dwells watching-in-meditation(anupassi) on the body in the body, his mind becomes in-samadhi(trance)state, his corruptions(upkilesa) are abandoned, he picks up that causative(sign,nimitta). He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. While he dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), his mind becomes in-samadhi(trance)state, his corruptions(upkilesa) are abandoned, he picks up that causative(sign,nimitta).
"That wise, competent, skilful bhikkhu gains pleasant dwellings in this very life, and he gains meditation and complete comprehension (sampajanna). For what reason? Because, bhikkhus, that wise competent, skilful bhikkhu picks up the causative(sign,nimitta) of his own mind " '
375. Illness (Gilana)[]
Thus have I heard(from Lord Buddha, says Ananda). 137 On one occasion the Lord (Buddha) was dwelling at Vesali in Beluvagamaka. There the Lord (Buddha) addressed the bhikkhus thus:
"Come, bhikkhus, enter upon the rains wherever you have friends, acquaintances, and intimates in the vicinity of Vesali. I myself will enter upon the rains right here in Beluvagamaka."
"Yes, venerable sir," those bhikkhus replied, and they entered upon the rains wherever they had friends, acquaintances, and intimates in the vicinity of Vesali, while the Lord (Buddha) entered upon the rains right there in Beluvagamaka.
Then, when the Lord (Buddha) had entered upon the rains, a severe illness arose in him and terrible pains bordering on death assailed him. But the Lord (Buddha) endured them, meditative(satima) and completely comprehending (sampajano), without becoming distressed. Then the thought occurred to the Lord (Buddha): "It is not proper for me to attain final Nibbana without having addressed my attendants and taken leave of the bhikkhu(monk) Sangha(fraternity). Let me then suppress this illness by means of energetic-strength(viriya) and live on, having resolved upon the life sankhara(volition)." 138 Then the Lord (Buddha) suppressed that illness by means of energetic-strength and lived on, having resolved upon the life sankhara(volition).
The Lord (Buddha) then recovered from that illness. Soon after he had recovered, he came out from his dwelling and sat down in the seat that had been prepared in the shade behind the dwelling. The Venerable Ananda then approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "It's splendid, venerable sir, that the Lord (Buddha) is bearing up, splendid that he has recovered! 139 But, venerable sir, when the Lord (Buddha) was ill my body seemed as if it were drugged, I had become disoriented, the teachings were not clear to me. Nevertheless, I had this much consolation: that the Lord (Buddha) would not attain final Nibbana without having made some pronouncement concerning the Bhikkhu Sangha."
"What does the Bhikkhu Sangha now expect from me, Ananda? I have taught the dhamma(path,law), Ananda, without making a distinction between inside and outside. 140 The Tathagata has no closed fist of a teacher in regard to the teachings. If, Ananda, anyone thinks, 'I will take charge of the Bhikkhu Sangha' or The 'Bhikkhu Sangha is under my direction' it is he who should make some pronouncement concerning the Bhikkhu Sangha. But, Ananda, it does not occur to the Tathagata, 'I will take charge of the Bhikkhu Sangha,' or "The Bhikkhu Sangha is under my direction' so why should the Tathagata make some pronouncement concerning the Bhikkhu Sangha? Now I am old, Ananda, aged, burdened with years, advanced in life, come to the last stage. My age is now turning eighty. Just as an old cart keeps going by a combination of straps, 141 so it seems the body of the Tathagata keeps going by a combination of straps.
"Whenever, Ananda, by nonattention to all causative(nimitta) and by the cessation(nirodha) of certain sensations(vedana), the Tathagata enters and dwells in the noncausative(animitta) samadhi(trance)state of mind, on that occasion, Ananda, the body of the Tathagata is more comfortable. Therefore, Ananda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma(light with in brain & spine) as your island, with the Dhamma as your refuge, with no other refuge. And how, Ananda, does a bhikkhu dwell with himself as his own island, with himself as his own refuge, with no other refuge; with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge? Here, Ananda, a bhikkhu dwells watching-in-meditation on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells (starting with) watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ...(finally) phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano, both inside & outside i.e. light within brain & spine and also outer body), meditative(satima), having removed covetousness and displeasure in regard to the world.
"Those bhikkhus, Ananda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; with the Dhamma(light within brain & spine) as their island, with the Dhamma as their refuge, with no other refuge - it is these bhikkhus, Ananda, who will be for me topmost of those keen on the training." 143
376. The Bhikkhunis' Quarter[]
Then in the morning the Venerable Ananda dressed and, taking bowl and robe, he approached the bhikkhunis' quarters and sat down in the appointed seat. Then a number of bhikkhunis approached the Venerable Ananda, paid homage to him, sat down to one side, and said to him:
"Here, Venerable Ananda, a number of bhikkhunis, dwelling with their minds well established in the four establishments of meditation(sati), perceive successively loftier stages of distinction."
"So it is, sisters, so it is! It may be expected of anyone, sisters -whether bhikkhu(monk) or bhikkhuni(nun) - who dwells with a mind well established in the four establishments of meditation, that such a one will perceive successively loftier stages of distinction."
Then the Venerable Ananda instructed, inspired, and gladdened those bhikkhunis with a dhamma(path,law) talk, after which he rose from his seat and left. Then the Venerable Ananda walked for alms in Savatthi. When he had returned from the alms round, after his meal he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported all that had happened.
[The Lord (Buddha) said:]
"So it is, Ananda, so it is! It may be expected of anyone, Ananda - whether bhikkhu or bhikkhuni - who dwells with a mind well established in the four establishments of meditation(sati), that such a one will perceive successively loftier stages of distinction.
"What four? Here, Ananda, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. While he is watching-in-meditation on the body in the body, there arises in him, based on the body, either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring causative(nimitta). 145 When he directs his mind towards some inspiring causative(nimitta), gladness is born. When he is gladdened, bliss(piti/preeti) is born. When the mind is uplifted by bliss(piti/preeti), the body becomes tranquil. One tranquil in body experiences happiness(sukh). The mind of one who is happy becomes in-samadhi(trance)state. He thinks: 'The purpose for the sake of which I directed my mind has been achieved. Let me now withdraw it.' 146 So he withdraws the mind and does not think or examine. He understands: 'Without thought and examination, internally meditative, I am happy.' 147
"Again, a bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. While he is watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), there arises in him, based on phenomena(dhamma), either a fever in the body or sluggishness of mind, or the mind is distracted outwardly. That bhikkhu should then direct his mind towards some inspiring causative(nimitta). When he directs his mind towards some inspiring causative(nimitta) ... He understands: 'Without thought and examination, internally meditative, I am happy.'
"It is in such a way, Ananda, that there is development by direction. 148
"And how, Ananda, is there development without direction? Not directing his mind outwardly, a bhikkhu understands: 'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated(vimutta sans. vimukt), undirected.' 149 Then he further understands: 'I dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima); I am happy.'
"Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' Then he further understands: 'I dwell watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative; I am happy.'
"Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' Then he further understands: 'I dwell watching-in-meditation(anupassi) on mind in mind, ardent, completely comprehending (sampajano), meditative; I am happy.'
"Not directing his mind outwardly, a bhikkhu understands:
'My mind is not directed outwardly.' Then he understands: 'It is unconstricted after and before, liberated, undirected.' Then he further understands: 'I dwell watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima); I am happy.'
"It is in this way, Ananda, that there is development without direction.
"Thus, Ananda, I have taught development by direction, I have taught development without direction. Whatever should be done, Ananda, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you These are the feet of trees, Ananda, these are empty huts Meditate, Ananda, do not be slothful(pamada), lest you regret it later This is our instruction to you."
This is what the Lord (Buddha) said. Elated, the Venerable Ananda delighted in the Lord (Buddha)'s statement.
(ii) Nalanda[]
377. A Great Man (Mahapurisa)[]
At Savatthi. Then the Venerable Sariputta approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, it is said, 'a great man, a great man.' 150 In what way, venerable sir, is one a great man?"
"With a liberated(vimutta sans. vimukt) mind, I say, Sariputta, one is a great man. Without a liberated mind, I say, one is not a great man.
"And how, Sariputta, does one have a liberated mind? Here, Sariputta, a bhikkhu(monk) dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. As he dwells watching-in-meditation on the body in the body, the mind becomes dispassionate, and by nonclinging it is liberated from the defilements.
"He dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. As he dwells watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), the mind becomes dispassionate, and by nonclinging it is liberated from the defilements.
"It is in such a way, Sariputta, that one has a liberated(vimutta sans. vimukt) mind. With a liberated mind, I say, Sariputta, one is a great man. Without a liberated mind, I say, one is not a great man."
378. Nalanda[]
On one occasion the Lord (Buddha) was dwelling at Nalanda in Pavarika's-Mango-Grove(Pavarik-AmbaVana). 151 Then the Venerable Sariputta approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, I have such confidence in the Lord (Buddha) that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Lord (Buddha) with respect to enlightenment."
"Lofty indeed is this bellowing utterance of yours, Sariputta, you have roared a definitive, categorical lion's roar: 152 'Venerable sir, I have such confidence in the Lord (Buddha) that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Lord (Buddha) with respect to enlightenment.' Have you now, Sariputta, encompassed with your mind the minds of all the Arahants, the Perfectly Enlightened Ones, arisen in the past and known thus:
'Those Lords (Buddhas) were of such virtue(sheel), or of such qualities, or of such illuminated-insight(panna), or of such dwellings, or of such liberation(vimutti sans. vimukti)'?" 153
"No, venerable sir."
"Then, Sariputta, have you encompassed with your mind the minds of all the Arahants, the Perfectly Enlightened Ones, who will arise in the future and known thus: 'Those Lord (Buddha)s will be of such virtue, or of such qualities, or of such panna(illuminated-insight), or of such dwellings, or of such liberation'?"
"No, venerable sir."
"Then, Sariputta, have you encompassed with your mind my own mind - I being at present the Arahant, the Perfectly Enlightened One - and known thus: 'The Lord (Buddha) is of such virtue, or of such qualities, or of such illuminated-insight(panna), or of such dwellings, or of such liberation'?"
"No, venerable sir."
"Sariputta, when you do not have any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of the past, the future, and the present, why do you utter this lofty, bellowing utterance and roar this definitive, categorical lion's roar: 'Venerable sir, I have such confidence in the Lord (Buddha) that I believe there has not been nor ever will be nor exists at present another ascetic or brahmin more knowledgeable than the Lord (Buddha) with respect to enlightenment'?"
"I do not have, venerable sir, any knowledge encompassing the minds of the Arahants, the Perfectly Enlightened Ones of the past, the future, and the present, but still I have understood this by inference from the dhamma(path,law). 154 Suppose, venerable sir, a king had a frontier city with strong ramparts, walls, and arches, and with a single gate. The gatekeeper posted there would be wise competent, and intelligent; one who keeps out strangers and admits acquaintances. While he is walking along the path that encircles the city he would not see a cleft or an opening in the walls even big enough for a cat to slip through. He might think:
'Whatever large creatures enter or leave this city, all enter and leave through this one gate.
"So too, venerable sir, I have understood this by inference from the Dhamma: Whatever Arahants, Perfectly Enlightened Ones arose in the past, all those Lord (Buddha)s had first abandoned the five hindrances,corruptions(upkilesa) of the mind and weakeners of panna(illuminated-insight); and then, with their minds well established in the four establishments of meditation(sati), they had developed correctly the seven factors of enlightenment; and thereby they had awakened to the unsurpassed perfect enlightenment. 155 And, venerable sir, whatever Arahants, Perfectly Enlightened Ones will arise in the future, all those Lord (Buddha)s will first abandon the five hindrances,corruptions(upkilesa) of the mind and weakeners of illuminated-insight(panna); and then, with their minds well established in the four establishments of meditation, they will develop correctly the seven factors of enlightenment; and thereby they will awaken to the unsurpassed perfect enlightenment. And, venerable sir, the Lord (Buddha), who is at present the Arahant, the Perfectly Enlightened One, first abandoned the five hindrances,corruptions(upkilesa) of the mind and weakeners of panna(illuminated-insight); and then, with his mind well established in the four establishments of meditation, he developed correctly the seven factors of enlightenment; and thereby he has awakened to the unsurpassed perfect enlightenment."
"Good, good, Sariputta! Therefore, Sariputta, you should repeat this Dhamma exposition frequently to the bhikkhus and the bhikkhunis, to the male lay followers and the female lay followers. Even though some childish(unwise) people may have perplexity or uncerdefilementy regarding the Tathagata, when they hear this Dhamma exposition their perplexity or uncerdefilementy regarding the Tathagata will be abandoned." 156
379. Cunda[]
On one occasion the Lord (Buddha) was dwelling at Savatthi m Jeta's-Grove(Jetvana), Anathapindika's Park. 157 Now on that occasion the Venerable Sariputta was dwelling among the Magadhans at Nalakagama - sick, afflicted, gravely ill - and the novice Cunda was his attendant. 158 Then, because of that illness, the Venerable Sariputta attained final Nibbana.
The novice Cunda, taking the Venerable Sariputta's bowl and robe, went to Savatthi, to Jeta's-Grove(Jetvana), Anathapindika's Park. There he approached the Venerable Ananda, paid homage to him, sat down to one side, and said to him: "Venerable sir, the Venerable Sariputta has attained final Nibbana. This is his bowl and robe."
"Friend Cunda, we should see the Lord (Buddha) about this piece of news. Come, friend Cunda, let us go to the Lord (Buddha) and report this matter to him."
"Yes, venerable sir," the novice Cunda replied.
Then the Venerable Ananda and the novice Cunda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Venerable Ananda then said to the Lord (Buddha): "This novice Cunda, venerable sir, says that the Venerable Sariputta has attained final Nibbana, and this is his bowl and robe. Venerable sir, since I heard that the Venerable Sariputta has attained final Nibbana, my body seems as if it has been drugged, I have become disoriented, the teachings are no longer clear to me." 159
"Why, Ananda, when Sariputta attained final Nibbana, did he take away your aggregate(khandha sans. skandha) of virtue(sheel), or your aggregate of samadhi(trance)state, or your aggregate of illuminated-insight(panna), or your aggregate of liberation(vimutti sans. vimukti), or your aggregate of the knowledge and vision of liberation?" 160
"No, he did not, venerable sir. But for me the Venerable Sariputta was an advisor and counsellor, one who instructed, inspired, and gladdened me. 161 He was unwearying in teaching the dhamma(path,law); he was helpful to his brothers in the holy celibate life(brahmacariya). We recollect the nourishment of Dhamma, the wealth of Dhamma, the help of Dhamma given by the Venerable Sariputta."
"But have I not already declared, Ananda, that we must be parted, separated, and severed from all who are dear and agreeable to us? How, Ananda, is it to be obtained here: 'May what is born come to be, conditioned(sankhatam), and subject to disintegration not disintegrate!'? That is impossible. It is just as if the largest branch would break off a great tree standing possessed of heartwood: so too, Ananda, in the great Bhikkhu Sangha(fraternity) standing possessed of heartwood, Sariputta has attained final Nibbana. How, Ananda, is it to be obtained here: 'May what is born, come to be, conditioned(sankhatam), and subject to disintegration not disintegrate!'? That is impossible.
"Therefore, Ananda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge ... (as in previous ) ... Those bhikkhus, Ananda, either now or after I am gone, who dwell with themselves as their own island, with themselves as their own refuge, with no other refuge; who dwell with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge - it is these bhikkhus, Ananda, who will be for me topmost of those keen on the training."
380. Ukkacela[]
On one occasion the Lord (Buddha) was dwelling among the Vajjians at Ukkacela on the bank of the river Ganges, together with a great Bhikkhu Sangha(fraternity), not long after Sariputta and Moggallana had attained final Nibbana. 162 Now on that occasion the Lord (Buddha) was sitting in the open air in the midst of the Bhikkhu Sangha.
Then the Lord (Buddha), having surveyed the silent Bhikkhu Sangha, addressed the bhikkhus thus:
"Bhikkhus(monks), this assembly appears to me empty now that Sariputta and Moggallana have attained final Nibbana. This assembly was not empty for me [earlier], 163 and I had no concern for whatever quarter Sariputta and Moggallana were dwelling in.
"The Arahants, the Perfectly Enlightened Ones, who arose in the past also had just such a supreme pair of disciples as I had in Sariputta and Moggallana. The Arahants, the Perfectly Enlightened Ones, who will arise in the future will also have just such a supreme pair of disciples as I had in Sariputta and Moggallana.
"It is wonderful, bhikkhus, on the part of the disciples, it is amazing on the part of the disciples, that they will act in accordance with the Teacher's instructions and comply with his admonitions, that they will be dear and agreeable to the four assemblies' that they will be revered and esteemed by them. 164 It is wonderful, bhikkhus, on the part of the Tathagata, it is amazing on the part of the Tathagata, that when such a pair of disciples has attained final Nibbana, there is no sorrow or lamentation in the Tathagata.
"How, bhikkhus, is it to be obtained here: 'May what is born, come to be, conditioned(sankhatam), and subject to disintegration not disintegrate!'? That is impossible. It is just as if the largest branches would break off a great tree standing possessed of heartwood: so too, bhikkhus, in the great Bhikkhu Sangha standing possessed of heartwood, Sariputta and Moggallana have attained final Nibbana. How, bhikkhus, is it to be obtained here: 'May what is born, come to be, conditioned(sankhatam), and subject to disintegration not disintegrate!'? That is impossible.
"Therefore, bhikkhus, dwell within yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge ... (as in 375 above) ... Those bhikkhus, either now or after I am gone, who dwell within themselves as their own island, with themselves as their own refuge, with no other refuge; with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge - it is these bhikkhus who will be for me topmost of those keen on the training."
381. Bahiya[]
At Savatthi. Then the Venerable Bahiya approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, it would be good if the Lord (Buddha) would teach me the dhamma(path,law) in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, alertful(appamada), ardent, and resolute."
"Well then, Bahiya, purify the very starting point of beneficial(kusala sans. kushal) states. 165 And what is the starting point of beneficial(kusala) states? Virtue(sheel) that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of meditation(sati).
"What four? Here, Bahiya, dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. Dwell watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world(as in 369).
"When, Bahiya, based upon virtue, established upon virtue you develop these four establishments of meditation in such a way, then whether night or day comes, you may expect only growth in beneficial(kusala) states, not loss."
Then the Venerable Bahiya, having delighted and rejoiced in the Lord (Buddha)'s words, rose from his seat, and, after paying homage to the Lord (Buddha), keeping him on his right, he departed. Then, dwelling alone, withdrawn, alertful, ardent, and resolute, the Venerable Bahiya, by realizing it for himself with divine-knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy celibate life(brahmacariya) for the sake of which clansmen rightly go forth from the household life into hermit life. He directly knew: "Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being." And the Venerable Bahiya became one of the arahants.
382. Uttiya[]
At Savatthi. Then the Venerable Uttiya approached the Lord (Buddha) ... (all as in preceding sutta down to:) ...
"When, Uttiya, based upon virtue(sheel), established upon virtue, you develop these four establishments of meditation(sati) in such a way, you will go beyond the realm of Death."
Then the Venerable Uttiya, having delighted and rejoiced in the Lord (Buddha)'s words, rose from his seat ... (as in preceding sutta) ... And the Venerable Uttiya became one of the arahants.
383. Noble (Ariya sans. Arya)[]
"Bhikkhus(monks), these four establishments of meditation(sati), when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction(khaya\kshaya) of suffering. What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"These four establishments of meditation, bhikkhus, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering."
384. Brahma (Archangel)[]
On one occasion the Lord (Buddha) was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. Then, while the Lord (Buddha) was alone in seclusion, a thought arose in his mind thus: "This is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the method, for the realization of Nibbana, that is, the four establishments of meditation(sati). What four? Here a bhikkhu(monk) dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. This is the one-way path for the purification of beings . . . that is, the four establishments of meditation."
Then brahma(arch-angel) Sahampati, having known with his own mind the thought in the Lord (Buddha)'s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahma world and reappeared before the Lord (Buddha). 166 He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Lord (Buddha), and said to him: "So it is, Lord (Buddha)! So it is, Fortunate One(Sugato)! Venerable sir, this is the one-way path for the purification of beings ... (all as above) ... that is, the four establishments of meditation."
This is what Brahma Sahampati said. Having said this, he further said this:
"The seer of the destruction(khaya\kshaya) of rebirth.
Compassionate, knows the one-way path
By which in the past they crossed the flood,
By which they will cross and cross over now."
385. Sedaka[]
On one occasion the Lord (Buddha) was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), once in the past an acrobat set up his bamboo pole and addressed his apprentice Medakathalika thus: 167 'Come, dear Medakathalika, climb the bamboo pole and stand on my shoulders.' Having replied, 'Yes, teacher,' the apprentice Medakathalika climbed up the bamboo pole and stood on the teacher's shoulders. The acrobat then said to the apprentice Medakathalika: 'You protect me, dear Medakathalika, and I'll protect you. Thus guarded by one another, protected by one another, we'll display our skills, collect our fee, and get down safely from the bamboo pole.' When this was said, the apprentice Medakathalika replied: 'That's not the way to do it, teacher. You protect yourself, teacher, and I'll protect myself. Thus, each selfguarded and self-protected, we'll display our skills, collect our fee, and get down safely from the bamboo pole.' 168
"That's the method there," the Lord (Buddha) said. "It's just as the apprentice Medakathalika said to the teacher. I will protect myself,' bhikkhus: thus should the establishments of meditation(sati) be practised. 'I will protect others,' bhikkhus: thus should the establishments of meditation be practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself.
"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation [of the four establishments of meditation]. It is in such a way that by protecting oneself one protects others. 169
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, lovingkindness(metta\maitri), and sympathy. It is in such a way that by protecting others one protects oneself. 170
'"I will protect myself,' bhikkhus: thus should the establish divine-merits(punya) of meditation be practised. 'I will protect others,' bhikkhus: thus should the establishments of meditation(sati) be practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself."
386. The Most Beautiful Girl of the Land[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was living among the Sumbhas, where there was a town of the Sumbhas named Sedaka. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks)!"
"Venerable sir!" the bhikkhus replied. The Lord (Buddha) said this: 171
"Bhikkhus, suppose that on hearing, 'The most beautiful girl of the land! The most beautiful girl of the land!' a great crowd of people would assemble. Now that most beautiful girl of the land would dance exquisitely and sing exquisitely. On hearing, 'The most beautiful girl of the land is dancing! The most beautiful girl of the land is singing!' an even larger crowd of people would assemble. 172 Then a man would come along, wishing to live, not wishing to die, wishing for happiness(sukh), averse to suffering. Someone would say to him: 'Good man, you must carry around this bowl of oil filled to the brim between the crowd and the most beautiful girl of the land. A man with a drawn sword will be following right behind you, and wherever you spill even a little of it, right there he will fell your head.'
"What do you think, bhikkhus, would that man stop attending to that bowl of oil and out of slothfulness(pamada) turn his attention outwards?"
"No, venerable sir."
"I have made up this simile, bhikkhus, in order to convey a meaning. This here is the meaning: 'The bowl of oil filled to the brim': this is a designation for meditation(sati) directed to the body. Therefore, bhikkhus, you should train yourselves thus: 'We will develop and cultivate meditation directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.' Thus, bhikkhus, should you train yourselves."
(iii) Virtue and Duration (Silatthitivaggo)[]
387. Virtue (Sila sans. Sheel)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Ananda and the Venerable Bhadda were dwelling at Pataliputta in the Cock's Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda: 173
"Friend Ananda, as to the beneficial(kusala sans. kushal) virtues spoken of by the Lord (Buddha), what is the purpose for which they were spoken of by him?"
"Good, good, friend Bhadda! Your intelligence is excellent, your ingenuity is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, as to the beneficial(kusala) virtues spoken of by the Lord (Buddha), what is the purpose for which they were spoken of by him?"'
"Yes, friend."
"Those beneficial(kusala) virtues spoken of by the Lord (Buddha) were spoken of by him for the purpose of developing the four establishments of meditation(sati). What four? Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"Those virtues spoken of by the Lord (Buddha) were spoken of by him for the sake of developing these four establishments of meditation.".
388. Lond Enduring (Ciratthiti sans. Cirasthayi)[]
The same setting. Sitting to one side the Venerable Bhadda said to the Venerable Ananda:
"Friend Ananda, what is the cause and reason why the true dhamma(path,law) does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana?"
"Good, good, friend Bhadda! Your intelligence is excellent, your acumen is excellent, your inquiry is a good one. For you have asked me: 'Friend Ananda, what is the cause and reason why the true Dhamma does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana?'"
"Yes, friend."
"It is, friend, because the four establishments of meditation(sati) are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because the four establishments of meditation are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana. What four? Here, friend, a bhikkhu(monk) dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world(as in 369).
"It is because these four establishments of meditation are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because these four establishments of meditation are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana."
389. Loss (Parihana sans. Parihani)[]
(As above down to:)
"Friend Ananda, what is the cause and reason for loss of the true dhamma(path,law)? And what is the cause and reason for not losing in the true Dhamma?"...
"It is, friend, when these four establishments of meditation(sati) are not developed and cultivated that the true Dhamma is lost. And it is when these four establishments of meditation are developed and cultivated that the true Dhamma is not lost."
390. Simple Version (Suddha)[]
At Savatthi. "Bhikkhus(monks), there are these four establishments of meditation(sati). What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. [174] He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. These are the four establishments of meditation."
391. A Certain Brahmin (Annatarabrahmana sans. Anyattar-brahman)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi, in Jeta's-Grove(Jetvana), Anathapindika's Park. Then a certain brahmin approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):
"Master Gotama, what is the cause and reason why the true dhamma(path,law) does not endure long after a Tathagata has attained final Nibbana? And what is the cause and reason why the true Dhamma endures long after a Tathagata has attained final Nibbana?"
"It is, brahmin, because the four establishments of meditation(sati) are not developed and cultivated that the true Dhamma does not endure long after a Tathagata has attained final Nibbana. And it is because the four establishments of meditation are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana. What four? ...(as in 388) ... It is because these four establishments of meditation are not developed and cultivated ... are developed and cultivated that the true Dhamma endures long after a Tathagata has attained final Nibbana."
When this was said, that brahmin said to the Lord (Buddha):
'Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
392. Partly (Padesa)[]
On one occasion the Venerable Sariputta and the Venerable Mahamoggallana and the Venerable Anuruddha were dwelling at Saketa in the Thornbush-Grove(Kandakivana). Then, in the evening, the Venerable Sariputta and the Venerable Mahamoggallana emerged from seclusion, approached the Venerable Anuruddha, and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side, and the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, it is said, 'A trainee, a trainee.' In what way, friend, is one a trainee?"
"It is, friend, because one has partly developed the four establishments of meditation(sati) that one is a trainee. What four? Here, friends, a bhikkhu(monk) dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. It is because one has partly developed these four establishments of meditation that one is a trainee."
393. Completely (Samatta sans. Samast)[]
The same setting. Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, it is said, 'One beyond training, one beyond training.' In what way, friend, is one beyond training?"
"It is, friend, because one has completely developed the four establishments of meditation(sati) that one is beyond training. What four?... (as above) ... It is because one has completely developed these four establishments of meditation that one is beyond training."
394. The World (Loka)[]
The same setting. Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha:
"By having developed and cultivated what dhammas(attributes,law) has the Venerable Anuruddha attained to greatness of divine-knowledge(abhinna)?"
"It is, friend, because I have developed and cultivated the four establishments of meditation(sati) that I have attained to greatness of divine-knowledge. What four? Here, friend, I dwell watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind .. phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. It is, friend, because I have developed and cultivated these four establishments of meditation that I directly know this thousandfold world." 174
395. Sirivaddha[]
On one occasion the Venerable Ananda was dwelling at Rajagaha, in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). Now on that occasion the householder Sirivaddha was sick, afflicted, gravely ill. Then the householder Sirivaddha addressed a man thus:
"Come, good man, approach the Venerable Ananda, pay homage to him in my name with your head at his feet, and say:
'Venerable sir, the householder Sirivaddha is sick, afflicted, gravely ill; he pays homage to the Venerable Ananda with his head at his feet.' Then say: 'It would be good, venerable sir, if the Venerable Ananda would come to the residence of the householder Sirivaddha out of compassion.'"
"Yes, master," that man replied, and he approached the Venerable Ananda, paid homage to him, sat down to one side, and delivered his message. The Venerable Ananda consented by silence.
Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, went to the residence of the householder Sirivaddha. He then sat down in the appointed seat and said to the householder Sirivaddha: "I hope you are bearing up, houseolder, I hope you are getting better. I hope your painful sensations(vedana) 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 sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."
"Well then, householder, you should train thus: 'I will dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. I will dwell watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.' It is in such a way that you should train."
"Venerable sir, as to these four establishments of meditation(sati) taught by the Lord (Buddha) - these dhammas(attributes,law) exist in me, and I live in conformity with those dhammas. I dwell, venerable sir, watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) . . . mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Lord (Buddha), I do not see any of these unabandoned in myself."
"It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of non-rebirthing."
396. Manadinna[]
The same setting. Now on that occasion the householder Manadinna was sick, afflicted, gravely ill. Then the householder Manadinna addressed a man thus:
"Come, good man" ... (as above ) ...
"I am not bearing up, venerable sir, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned. But, venerable sir, when I am being touched by such painful sensation(vedana), I dwell watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. And as to these five lower fetters taught by the Lord (Buddha), I do not see any of these unabandoned in myself."
"It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of non-rebirthing(anagami)."
(iv) Unheard Before (Ananussuta sans. Ananushrut)[]
397. Unheard Before (Ananussuta sans. Ananushrut)[]
At Savatthi. '"This is the Meditation-of-the-body-in-the-body(kayanupassana)' - thus, bhikkhus, in regard to dhammas(attributes,law) unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok). 175
"'That meditation of the body in the body(kayanupassana) is to be developed' ... 'That meditation of the body in the body(kayanupassana) has been developed' - thus, bhikkhus, in regard to dhammas unheard before there arose in me vision, knowledge, panna(illuminated-insight), true knowledge" and glowing-light.
'"This is the meditation of sensations(vedana) in sensations(vedananupassana)' .. .
"'This is the meditation of mind in mind(cittanupassana)' . . .
"'This is the meditation of phenomena(dhamma) in phenomena(dhammanupassana)'
Thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light.
"'That meditation-of-phenomena-in-phenomena(dhammanupassana) is to be developed' ... 'That meditation-of-phenomena-in-phenomena(dhammanupassana) has been developed' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, panna(illuminated-insight), true knowledge, and glowing-light."
398. Dispassion (Viraag)[]
"Bhikkhus(monks), these four establishments of meditation(sati), when developed and cultivated, lead to utter revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"These four establishments of meditation, bhikkhus, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana."
399. Neglected (Viraddha)[]
"Bhikkhus(monks), those who have neglected these four establishments of meditation(sati) have neglected the noble path leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken these four establishments of meditation have undertaken the noble path leading to the complete destruction of suffering
"What four?... (as above) ... Those who have neglected ... Those who have undertaken these four establishments of meditation have undertaken the noble path leading to the complete destruction of suffering."
400. Development (Bhavita)[]
"Bhikkhus(monks), these four establishments of meditation(sati), when developed and cultivated, lead to going beyond from the near shore to the far shore. What four? ... (as above) ... These four establishments of meditation, when developed and cultivated, lead to going beyond from the near shore to the far shore."
401. Meditative (Sati sans. Smriti)[]
At Savatthi. "Bhikkhus(monks), a bhikkhu(monk) should dwell meditating(sato) and completely comprehending (sampajano). This is our instruction to you.
"And how, bhikkhus, is a bhikkhu meditative(satima)? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is meditative.
"And how, bhikkhus, does a bhikkhu exercise complete comprehension (sampajanna)? Here, bhikkhus, for a bhikkhu sensations(vedana) are understood as they arise, understood as they remain present, understood as they pass away. Thoughts are understood as they arise, understood as they remain present, understood as they pass away. Perceptions are understood as they arise, understood as they remain present, understood as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises complete comprehension. 176
"Bhikkhus, a bhikkhu should dwell meditative(satima) and completely comprehending (sampajano). This is our instruction to you."
402. Final Knowledge (Anna sans. Ananya-gyan)[]
"Bhikkhus(monks), there are these four establishments of meditation(sati). What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"When, bhikkhus, these four establishments of meditation 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(upadana sans. asakti), the state of non-rebirthing."
403. Desire (Chanda)[]
"Bhikkhus(monks), there are these four establishments of meditation(sati). What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. As he dwells thus watching-in-meditation on the body in the body, whatever desire he has for the body is abandoned. With the abandoning of desire, the deathless-state(nirvana) is realized.
"He dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) .... mind in mind ... phenomena(dhamma) in phenomena(dhamma) ... having removed covetousness and displeasure in regard to the world. As he dwells thus watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), whatever desire he has for phenomena(dhamma) is abandoned. With the abandoning of desire, the deathless-state is realized."
404. Full Understanding (Parinnata sans. Paripurna-gyanatva)[]
"Bhikkhus(monks), there are these four establishments of meditation(sati). What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. As he dwells thus watching-in-meditation on the body in the body, the body is fully understood. Because the body has been fully understood, the deathless-state(nirvana) is realized.
"He dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) . . . mind in mind ... phenomena(dhamma) in phenomena(dhamma) ... having removed covetousness and displeasure in regard to the world. As he dwells thus watching-in-meditation on phenomena(dhamma) in phenomena(dhamma), the phenomena(dhamma) are fully understood. Because the phenomena(dhamma) have been fully understood, the deathless-state is realized."
405. Development (Bhavana)[]
"Bhikkhus(monks), I will teach you the development of the four establishments of meditation(sati). Listen to that. . . .
"What, bhikkhus, is the development of the four establishments of meditation? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. This, bhikkhus, is the development of the four establishments of meditation."
406. Analysis (Vibhanga)[]
"Bhikkhus(monks), I will teach you the establishment of meditation(sati), 177 and the development of the establishment of meditation, and the way leading to the development of the establishment of meditation. Listen to that....
"And what, bhikkhus, is the establishment of meditation? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. This is called the establishment of meditation.
"And what, bhikkhus, is the development of the establishment of meditation? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the nature of origination in the body; he dwells watching-in-meditation on the nature of decline in the body; he dwells watching-in-meditation on the nature of origination and decline in the body - ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. 178 He dwells watching-in-meditation on the nature of origination in sensations(vedana) ... He dwells watching-in-meditation on the nature of origination in mind . . . He dwells watching-in-meditation on the nature of origination in phenomena(dhamma); he dwells watching-in-meditation on the nature of decline in phenomena(dhamma); he dwells watching-in-meditation on the nature of origination and decline in phenomena(dhamma) - ardent. completely comprehending (sampajano), meditative(satima), having removed covetous and displeasure in regard to the world. This is called the development of the establishment of meditation.
"And what, bhikkhus, is the way leading to the development of the establishment of meditation? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation and right samadhi(trance)state (as in sutta 8 above) . This is called the way leading to the development of the establishment of meditation."
(v) The Deathless-State (Amatavagga sans. Amrit-varg)[]
407. The Deathless-State (Amata sans. Amrit)[]
At Savatthi. "Bhikkhus(monks), dwell with your minds well established in the four establishments of meditation(sati). Do not let the deathless-state(nirvana) be lost on you. 179
"In what four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) . . . mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. Dwell, bhikkhus, with your minds well established in these four establishments of meditation. Do not let the deathless-state be lost by you."
408. Origination (Samudaya)[]
"Bhikkhus(monks), I will teach you the origination and the passing away of the four establishments of meditation(sati). 180 Listen to that.
"And what, bhikkhus, is the origination of the body? With the origination of nutriment there is the origination of the body. With the cessation(nirodha) of nutriment there is the passing away of the body.
"With the origination of contact(of sense with object;phassa/sparsh) there is the origination of sensation. With the cessation of contact(phassa/sparsh) there is the passing away of sensation.
"With the origination of mind-and-bodyform(namarupa) there is the origination of awareness. With the cessation of mind-and-bodyform(namarupa) there is the passing-away(transcendence) of awareness. 181
"With the origination of mind-activity(mansikara) there is the origination of phenomena(dhamma). With the cessation of mind-activity(mansikara) there is the passing away of phenomena(dhamma)." 182
409. The Path (Magga sas. Marg)[]
At Savatthi. There the Lord (Buddha) addressed the bhikkhus thus: 183
"Bhikkhus(monks), on one occasion I was dwelling at Uruvela on the bank of the river Neranjara under the Goatherd's Banyan Tree just after I became fully enlightened. Then, while I was alone in seclusion, a thought arose in my mind thus: 'This is the oneway path for the purification of beings, for the overcoming of sorrow and lamentation ... (as in 384 ) ... that is, the four establishments of meditation(sati).'
"Then, bhikkhus, brahma(arch-angel) Sahampati, having known with his own mind the thought in my mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahma world and reappeared before me. He arranged his upper robe over one shoulder, extended his joined hands towards me in reverential salutation, and said to me: 'So it is. Lord (Buddha)! So it is. Fortunate One(Sugato)! Venerable sir, this is the one-way path for the purification of beings ... that is, the four establishments of meditation.'
"This, bhikkhus, is what Brahma Sahampati said. Having said this, he further said this:
"'The seer of the destruction(khaya\kshaya) of rebirth.
Compassionate, knows the one-way path
By which in the past they crossed the flood.
By which they will cross and cross over now.'"
410. Meditative (Sati sans. Smriti)[]
"Bhikkhus(monks), a bhikkhu should dwell meditating(sato). This is our instruction to you.
"And how, bhikkhus, is a bhikkhu meditative(satima)? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is meditative.
"Bhikkhus, a bhikkhu should dwell meditative(satima). This is our instruction to you."
411. A Heap of the Beneficial (Kusalarasi sans. Kushal-rashi)[]
"Bhikkhus(monks), if one were to say of anything 'a heap of the beneficial(kusala sans. kushal)' it is about the four establishments of meditation(sati) that one could rightly say this. For this is a complete heap of the beneficial(kusala), that is, the four establishments of meditation. What four?
"Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If, bhikkhus, one were to say of anything 'a heap of the beneficial(kusala),' it is about these four establishments of meditation that one could rightly say this. For this is a complete heap of the beneficial(kusala), that is, the four establishments of meditation."
412. The Restraint of the Patimokkha (Patimokkhasamvara)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, it would be good if the Lord (Buddha) would teach me the dhamma(path,law) in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, alertful(appamada), ardent, and resolute."
"In that case, bhikkhu, purify the very beginning of beneficial(kusala sans. kushal) states. And what is the beginning of beneficial(kusala) states? Here, bhikkhu, dwell restrained by the restraint of the Patimokkha, accomplished in good conduct and proper resort, seeing danger in the slightest faults. Having undertaken the training rules, train in them. When, bhikkhu, you dwell restrained by the restraint of the Patimokkha ... seeing danger in the slightest faults, then, based upon virtue(sheel), established upon virtue, you should develop the four establishments of meditation(sati).
"What four? Here, bhikkhu, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"When, bhikkhu, based upon virtue, established upon virtue, you develop these four establishments of meditation in such a way, then, whether night or day comes, you may expect only growth in beneficial(kusala) states, not loss."
Then that bhikkhu, having delighted and rejoiced in the Lord (Buddha)'s statement, rose from his seat... And that bhikkhu became one of the arahants.
413. Misconduct (Duccarita sans. Dush-caritra)[]
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, it would be good if the Lord (Buddha) would teach me the Dhamma in brief, so that, having heard the Dhamma from the Lord (Buddha), I might dwell alone, withdrawn, alertful(appamada), ardent, and resolute."
"In that case, bhikkhu, purify the very beginning of beneficial(kusala sans. kushal) states. And what is the beginning of beneficial(kusala) states? Here, bhikkhu, having abandoned bodily misconduct, you should develop good bodily conduct. Having abandoned verbal misconduct, you should develop good verbal conduct. Having abandoned mental misconduct, you should develop good mental conduct. When, bhikkhu, having abandoned bodily misconduct ... you have developed good mental conduct, then, based upon virtue(sheel), established upon virtue, you should develop the four establishments of meditation(sati).
"What four? Here, bhikkhu, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"When, bhikkhu, based upon virtue, established upon virtue, you develop these four establishments of meditation in such a way, then, whether night or day comes, you may expect only growth in beneficial(kusala) states, not loss."
Then that bhikkhu ... became one of the arahants.
414. Friends (Mitta sans. Mitra)[]
"Bhikkhus(monks), those for whom you have compassion and who think you should be heeded - whether friends or colleagues, relatives or kinsmen - these you should instruct, settle, and establish in the development of the four establishments of meditation(sati).
"What four? Here, bhikkhu, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind's phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano) meditative(satima), having removed covetousness and displeasure in regard to the world.
"Bhikkhus, those for whom you have compassion . . . these you should instruct, settle, and establish in the development of these four establishments of meditation."
415. Sensations (Vedana)[]
"Bhikkhus(monks), there are these three sensations(vedana). What three? Pleasant sensation(vedana), painful sensation(vedana), neither-painful-nor-pleasant sensation(vedana). These are the three sensations(vedana). The four establishments of meditation(sati) are to be developed for the full understanding of these three sensations(vedana).
"What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"These four establishments of meditation, bhikkhus, are to be developed for the full understanding of these three sensations(vedana)."
416. Defilements (Asava sans. Ashrav)[]
"Bhikkhus(monks), there are these three defilements. What three? The defilement of sensuality, the defilement of existence(bhavo), the defilement of ignorance(avijja sans. avidya). These are the three defilements. The four establishments of meditation(sati) are to be developed for the full understanding of these three defilements.
"What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) . . . mind in mind phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"These four establishments of meditation, bhikkhus, are to be developed for the full understanding of these three defilements."
(vi) Ganga Repetition Series (Gangapeyyalavaggo)[]
417-428. The River Ganges - Eastward, Etc. (Ganganadiadi)[]
"Bhikkhus(monks), just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four establishments of meditation(sati) slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the four establishments of meditation so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the four establishments of meditation so that he slants, slopes, and inclines towards Nibbana."
( The remaining suttas of this vagga are to be similarly elaborated parallel to previous)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve
Thus the subchapter is recited.
(vii) Alertfulness Section (Appamadavaggo)[]
429-438. The Tathagata, Etc.[]
(To be elaborated by way of the establishments of meditation(sati) parallel to previous)
Tathagata, footprint, roof peak.
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(viii) Strenuous Deeds (Balakaraniya)[]
439-450. Strenuous, Etc.( Baladi)[]
(To be elaborated parallel to previous)
Strenuous, seeds, and nagas.
The tree, the pot, the spike.
The sky, and two on clouds,
The ship, guest house, and river.
[]
451-460. Searches, Etc. (Esanadi)[]
(To be elaborated parallel to previous)
Searches, discriminations, defilements.
Kinds of existence(bhavo), threefold suffering.
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst. 185
(x) Floods (Oghavaggo sans. Ogha-varg)[]
461-470. Higher Fetters (Uddhambhagiyadi)[]
"Bhikkhus(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The four establishments of meditation(sati) are to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What four? Here, bhikkhus, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, dearly comprehending, meditative, having removed covetousness and displeasure in regard to the world. These four establishments of meditation are to be developed for divine-knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
Floods, bonds, kinds of clinging(upadana sans. asakti),
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances.
Aggregates(khandha sans. skandha), fetters lower and higher.
(The Connected Discourses on the Establishments of meditation is to be elaborated in the same way as the Connected Discourses on the Path . 186 )
Chapter 4 : Connected Discourses on the Faculties (Indriyasamyutta) {Samyutta-48}[]
(i) Simple Version (Suddhikavaggo sans. Shuddhi-varg)[]
471. Simple Version (Suddhika sans. Shuddhi)[]
At Savatthi. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), there are these five faculties. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). These are the five faculties." 187
472. Stream-Enterer (1) (Sotapanna1 sans. Strot-pan)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna).
"When, bhikkhus, a noble disciple understands as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination." 188
473. Stream-Enterer (2) (Sotapanna2 sans. Strot-pan)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith . .(as in 471). . the faculty of illuminated-insight(panna).
"When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
474. Arahant (1) (sans. Arihant1)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471).. the faculty of illuminated-insight(panna).
"When, bhikkhus, having understood as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, a bhikkhu is liberated(vimutta sans. vimukt) by nonclinging, then he is called a bhikkhu who is an arahant, one whose defilements are destroyed, who has lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo), one completely liberated through final knowledge." 189
475. Arahant (2) (sans. Arihant2)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471).. the faculty of illuminated-insight(panna).
"When, bhikkhus, having understood as they really are the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, a bhikkhu is liberated(vimutta sans. vimukt) by nonclinging, then he is called a bhikkhu who is an arahant . . . one completely liberated through final knowledge."
476. Ascetics and Brahmins (1) (Samanabrahmana1)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471).. the faculty of illuminated-insight(panna).
"Those ascetics or brahmins, bhikkhus, who do not understand as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
477. Ascetics and Brahmins (2) (Samanabrahmana2)[]
"Those ascetics or brahmins, bhikkhus, who do not understand the faculty of faith, its origin, its cessation(nirodha), and the way leading to its cessation; 190 who do not understand the faculty of energetic-strength(viriya) ... the faculty of meditation(sati) ... the faculty of samadhi(trance)state .. the faculty of illuminated-insight(panna), its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But' bhikkhus, those ascetics and brahmins who understand these things ..(as above).. in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
478. To Be Seen (Datthabba sans. Drishtavya)[]
"Bhikkhus, there are these five faculties. What five? The faculty of faith . .(as in 471). . the faculty of illuminated-insight(panna).
"And where, bhikkhus, is the faculty of faith to be seen? The faculty of faith is to be seen here in the four factors of stream-entry(Sotapatti). 191
"And where, bhikkhus, is the faculty of energetic-strength(viriya) to be seen? The faculty of energetic-strength is to be seen here in the four right strivings. 192
"And where, bhikkhus, is the faculty of meditation(sati) to be seen? The faculty of meditation is to be seen here in the four establishments of meditation.
"And where, bhikkhus, is the faculty of samadhi(trance)state to be seen? The faculty of samadhi(trance)state is to be seen here in the four jhanas.
"And where, bhikkhus, is the faculty of illuminated-insight(panna) to be seen? The faculty of panna(illuminated-insight) is to be seen here in the Four Noble Truths.
"These, bhikkhus, are the five faculties."
479 Analysis (1) (Vibhanga1)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471) . . the faculty of illuminated-insight(panna).
"And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathagata thus: The Lord (Buddha) is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha)'
"And what, bhikkhus, is the faculty of energetic-strength(viriya)? Here, bhikkhus, the noble disciple dwells with energetic-strength aroused for the abandoning of harmful(akusala sans. akushal) states and the acquisition of beneficial(kusala sans. kushal) states; he is strong, firm in exertion, not shirking the responsibility of cultivating beneficial(kusala) states. This is called the faculty of energetic-strength.
"And what, bhikkhus, is the faculty of meditation(sati)? Here, bhikkhus, the noble disciple is meditative(satima), possessing supreme meditation and discretion, one who remembers and recollects what was done and said long ago. This is called the faculty of meditation. 193
"And 'what, bhikkhus, is the faculty of samadhi(trance)state? Here, bhikkhus, the noble disciple gains samadhi(trance)state, gains one pointedness of mind, having made release(mokkha/moksha) the object. 194 This is called the faculty of samadhi(trance)state.
"And what, bhikkhus, is the faculty of illuminated-insight(panna)? Here, bhikkhus, the noble disciple is insightful; he possesses panna(illuminated-insight) directed to arising and passing away, which is noble and penetrative, leading to the complete destruction(khaya\kshaya) of suffering. 195 This is called the faculty of panna(illuminated-insight).
"These, bhikkhus, are the five faculties." 196
480. Analysis (2) (Vibhanga2)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna).
"And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathagata thus: 'The Lord (Buddha) is an arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha)'
"And what, bhikkhus, is the faculty of energetic-strength(viriya)? Here, bhikkhus, the noble disciple dwells with energetic-strength aroused for the abandoning of harmful(akusala sans. akushal) states and the acquisition of beneficial(kusala sans. kushal) states he is strong, firm in exertion, not shirking the responsibility of cultivating beneficial(kusala) states. He generates desire for the non-arising of unarisen evil harmful(akusala) states; he makes an effort arouses energetic-strength, applies his mind, and strives. He generates desire for the abandoning of arisen evil harmful(akusala) states; he makes an effort, arouses energetic-strength, applies his mind, and strives. He generates desire for the arising of unarisen beneficial(kusala) states; he makes an effort, arouses energetic-strength, applies his mind, and strives. He generates desire for the maintenance of arisen beneficial(kusala) states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energetic-strength, applies his mind, and strives. This is called the faculty of energetic-strength.
"And what, bhikkhus, is the faculty of meditation? Here, bhikkhus, the noble disciple is meditative(satima), possessing supreme meditation and discretion, one who remembers and recollects what was done and said long ago. He dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) . . . mind in mind . . . phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. This is called the faculty of meditation.
"And what, bhikkhus, is the faculty of samadhi(trance)state? Here, bhikkhus, the noble disciple gains samadhi(trance)state, gains one-pointedness of mind, having made release(mokkha/moksha) the object. Secluded from sensual pleasures, secluded from harmful(akusala) states, he enters and dwells in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss(piti/preeti) and happiness born of samadhi(trance)state. With the fading away as well of bliss(piti/preeti), he dwells equanimous and, meditative and completely comprehending (sampajano), he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative(satima), one who dwells happily.' With the abandoning of happiness and sorrow, 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 meditation by equanimity(upekkha). This is called the faculty of samadhi(trance)state.
"And what, bhikkhus, is the faculty of panna(illuminated-insight)? Here, bhikkhus, the noble disciple is wise; he possesses illuminated-insight(panna) directed to arising and passing away, which is noble and penetrative, leading to the complete destruction(khaya\kshaya) of suffering. He understands as it really is: This is suffering.' He understands as it really is:
'This is the origin of suffering.' He understands as it really is:
'This is the cessation(nirodha) of suffering.' He understands as it really is:
'This is the way leading to the cessation of suffering.' This is called the faculty of illuminated-insight(panna).
"These, bhikkhus, are the five faculties."
(ii) Softer (Mudutaravaggo sans. Mrudutar-varg)[]
481. Obtainment (Patilabha sans. Prati-labh)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith . . . the faculty of illuminated-insight(panna).
"And what, bhikkhus, is the faculty of faith? Here, bhikkhus, the noble disciple is a person of faith, one who places faith in the enlightenment of the Tathagata thus: 'The Lord (Buddha) is ..(as in 480).. teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha). ' This is called the faculty of faith.
"And what, bhikkhus, is the faculty of energetic-strength(viriya)? The energetic-strength that one obtains on the basis of 197 the four right strivings. This is called the faculty of energetic-strength.
"And what, bhikkhus, is the faculty of meditation(sati)? The meditation that one obtains on the basis of the four establishments of meditation. This is called the faculty of meditation.
"And what, bhikkhus, is the faculty of samadhi(trance)state? Here, bhikkhus, the noble disciple gains samadhi(trance)state, gains one-pointedness of mind, having made release(mokkha/moksha) the object. This is called the faculty of samadhi(trance)state.
"And what, bhikkhus, is the faculty of illuminated-insight(panna)? Here, bhikkhus, the noble disciple is insightful; he possesses panna(illuminated-insight) directed to arising and passing away, which is noble and penetrative, leading to the complete destruction(khaya\kshaya) of suffering. This is called the faculty of panna(illuminated-insight).
"These, bhikkhus, are the five faculties."
482. In Brief (1) (Samkhitta1 sans. Sankshipt)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480).. the faculty of illuminated-insight(panna). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a non-rebirther; if still weaker, a once-rebirther(Sakdagami); if still weaker, a stream-enterer(Sotapanna); if still weaker, a Dhamma-follower; if still weaker, a faith-follower." 198
483. In Brief (2) (Samkhitta2 sans. Sankshipt)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480) . . the faculty of illuminated-insight(panna). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a non-rebirther ... a once-rebirther(Sakdagami) ... a stream-enterer(Sotapanna) ... a Dhamma-follower ... a faith-follower.
"Thus, bhikkhus, due to a difference in the faculties there is a difference in the fruits; due to a difference in the fruits 199 there is a difference among persons."
484. In Brief (3) (Samkhitta3 sans. Sankshipt)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480).. the faculty of illuminated-insight(panna). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is . . . a faith-follower.
"Thus, bhikkhus, one who activates them fully succeeds fully; one who activates them partly succeeds partly. The five faculties, bhikkhus, are not barren, so I say." 200
485. In Detail (1) (Vitthara1 sans. Vistar)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480).. the faculty of illuminated-insight(panna). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbana in the interval; if still weaker, an attainer of Nibbana upon landing; if still weaker, an attainer of Nibbana without exertion; if still weaker, an attainer of Nibbana with exertion; if still weaker, one who is bound upstream, heading towards the Akanittha realm; if still weaker, a once-rebirther(Sakdagami); if still weaker, a stream-enterer(Sotapanna); if still weaker, a Dhamma-follower; if still weaker, a faith-follower." 201
486. In Detail (2) (Vitthara2 sans. Vistar)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480).. the faculty of illuminated-insight(panna). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbana in the interval ... (as in 485 ) ... if still weaker, a faith-follower.
"Thus, bhikkhus, due to a difference in the faculties there is a difference in the fruits; due to a difference in the fruits there is a difference among persons."
487. In Detail (3) (Vitthara3 sans. Vistar)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480) .. the faculty of illuminated-insight(panna). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbana in the interval ... (as in 485 ) ... if still weaker, a faith-follower.
"Thus, bhikkhus, one who activates them fully succeeds fully; one who activates them partly succeeds partly. The five faculties, bhikkhus, are not barren, so I say."
488. Practising (Patipanna sans. Pratipanna)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith . .(as in 471,480). . the faculty of panna(illuminated-insight). These are the five faculties.
"One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is practising for the realization of the fruit of arahantship; if still weaker, one is a non-rebirther (anagami); if still weaker, one is practising for the realization of the fruit of non-rebirthing; if still weaker, one is a once-rebirther(Sakdagami); if still weaker, one is practising for the realization of the fruit of once-rebirthing(Sakdagami); if still weaker, one is a stream-enterer(Sotapanna); if still weaker, one is practising for the realization of the fruit of stream-entry(Sotapatti).
"But, bhikkhus, I say that one in whom these five faculties are completely and totally absent is 'an outsider, one who stands the faction of worldlings." 202
489. Equipped (Sampanna)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, it is said, 'one equipped with faculties, one equipped with faculties.' 203 In what way, venerable sir, is one equipped with faculties?"
"Here, bhikkhu, a bhikkhu develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energetic-strength(viriya) ... the faculty of meditation(sati) ... the faculty of samadhi(trance)state ... the faculty of illuminated-insight(panna), which leads to peace, leads to enlightenment.
"It is in this way, bhikkhu, that one is equipped with faculties."
490. Destruction of the Defilements (Asavakkhaya sans. Ashrav-kshaya)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480) . . the faculty of illuminated-insight(panna). These are the five faculties.
"It is, bhikkhus, because he has developed and cultivated these five faculties that a bhikkhu, by the destruction(khaya\kshaya) of the defilements, in this very life enters and dwells in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by panna(illuminated-insight), realizing it for himself with divine-knowledge(abhinna)."
(iii) The Six Faculties (Chalinriyavaggo)[]
491. Renewed Existence Cause (Punabbhava)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith . .(as in 471,480). . the faculty of illuminated-insight(panna).
"So long, bhikkhus, as I did not directly know as they really are the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), in this generation with its ascetics and brahmins, its devas and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.
"The knowledge and vision arose in me: 'Unshakable is my liberation(vimutti sans. vimukti) of mind; this is my last rebirth; now there is no more renewed existence(rebirth cause).'"
492. The Life Faculty (Jivitindriya)[]
"Bhikkhus(monks), there are these three faculties. What three? The femininity faculty, the masculinity faculty, the life faculty. These are the three faculties." 205
493. The Faculty of Final Knowledge (Annindriya)[]
"Bhikkhus(monks), there are these three faculties. What three? The faculty 'I shall know the as-yet-unknown', the faculty of final knowledge, the faculty of one endowed with final knowledge. These are the three faculties." 206
494. One-Seeder (Ekabiji)[]
"Bhikkhus(monks), there are these five faculties. What five? The faculty of faith ..(as in 471,480).. the faculty of illuminated-insight(panna). These are the five faculties.
"One, bhikkhus, who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is an attainer of Nibbana in the interval; if still weaker, an attainer of Nibbana upon landing; if still weaker, an attainer of Nibbana without exertion; [205] if still weaker, an attainer of Nibbana with exertion; if still weaker, one who is bound upstream, heading towards the Akanittha realm; if still weaker, a once-rebirther(Sakdagami); if still weaker, a one-seeder; if still weaker, a clan-to-clanner; if still weaker, a seven-lives-at-moster; if still weaker, a dhamma(path,law) follower; if still weaker, a faith-follower." 207
495. Simple Version (Suddhaka)[]
"Bhikkhus(monks), there are these six faculties. What six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. These are the six faculties." 208
496. Stream-Enterer (Sotapanna)[]
"Bhikkhus(monks), there are these six faculties. What six? The eye faculty , the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty.
"When, bhikkhus, a noble disciple understands as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these six faculties, then he is called a noble disciple who is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
497. Arahant[]
"Bhikkhus(monks), there are these six faculties. What six? The eye faculty , the ear faculty, the nose faculty, the tongue faculty, the body faculty,. the mind faculty.
"When, bhikkhus, having understood as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these six faculties, a bhikkhu is liberated(vimutta sans. vimukt) by nonclinging, 209 then he is called a bhikkhu who is an arahant, one whose defilements are destroyed, who has lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo), one completely liberated through final knowledge."
498. Sambuddha[]
"Bhikkhus(monks), there are these six faculties. What six? The eye faculty , the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty.
"So long, bhikkhus, as I did not directly know as they really are the origin and the passing away, the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these six faculties, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas(angels) and humans. But when I directly knew all this as it really is, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with ... its devas and humans.
"The knowledge and vision arose in me: 'Unshakable is my liberation(vimutti sans. vimukti) of mind; this is my last rebirth; now there is no more renewed existence(rebirth cause).'"
499. Ascetics and Brahmins (1) (Samanabrahmana1)[]
"Bhikkhus(monks), there are these six faculties. What six? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty.
"Those ascetics or brahmins, bhikkhus, who do not understand as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these six faculties: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
500. Ascetics and Brahmins (2) (Samanabrahmana2)[]
"Those ascetics or brahmins, bhikkhus, who do not understand the eye faculty, its origin, its cessation(nirodha), and the way leading to its cessation; who do not understand the ear faculty (similar for the ear faculty, the nose faculty, the tongue faculty, the body faculty and) the mind faculty, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand these things ..(as in 499).. in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
(iv) The pleasure faculty (Sukhindriya)[]
501. Simple Version (Suddhika)[]
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty. These are the five faculties." 210
502. Stream-Enterer (Sotapanna)[]
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"When, bhikkhus, a noble disciple understands as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, then he is called a noble disciple who is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
503. Arahant[]
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"When, bhikkhus, having understood as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties, a bhikkhu is liberated(vimutta sans. vimukt) by nonclinging, then he is called a bhikkhu who is an arahant, one whose defilements are destroyed, who has lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo), one completely liberated through final knowledge."
504. Ascetics and Brahmins (1) (Samanabrahmana1)[]
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"Those ascetics or brahmins, bhikkhus, who do not understand as they really are the worldly-enjoyment(assado sans. aswad), the danger, and the escape in the case of these five faculties ..(as in 499).. do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand these things ... in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
505. Ascetics and Brahmins (2) (Samanabrahmana2)[]
"Those ascetics or brahmins, bhikkhus, who do not understand the pleasure faculty, its origin, its cessation(nirodha), and the way leading to its cessation; who do not understand the joy faculty ... the pain faculty ... the displeasure faculty ... the equanimity(upekkha) faculty, its origin, its cessation, and the way leading to its cessation ... do not in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics and brahmins who understand these things ..(as in 499).. in this very life enter and dwell in the goal of asceticism and the goal of brahminhood."
506. Analysis (1) (Vibhanga1)[]
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort, 211 the pleasant comfort sensed(vedyitam) from body-contact(of sense with object;phassa/sparsh): this, bhikkhus, is called the pleasure faculty.
"And what, bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfort sensed(vedyitam) from body-contact(phassa/sparsh): this, bhikkhus, is called the pain faculty.
"And what, bhikkhus, is the joy faculty? Whatever mental happiness there is, whatever mental comfort, the pleasant comfort sensed(vedyitam) from mind-contact(of mind with thought;phassa/sparsh): this, bhikkhus, is called the joy faculty.
"And what, bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfort sensed(vedyitam) from mind-contact(phassa/sparsh): this, bhikkhus, is called the displeasure faculty.
"And what, bhikkhus, is the equanimity(upekkha) faculty? Whatever is sensed(vedyitam) ,whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity(upekkha) faculty. 212
"These, bhikkhus, are the five faculties."
507. Analysis (2) (Vibhanga2)[]
(All as in the preceding sutta 506, but with change in the last two paragraphs )
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort, 211 the pleasant comfort sensed(vedyitam) from body-contact(of sense with object;phassa/sparsh): this, bhikkhus, is called the pleasure faculty.
"And what, bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfort sensed(vedyitam) from body-contact(phassa/sparsh): this, bhikkhus, is called the pain faculty.
"And what, bhikkhus, is the joy faculty? Whatever mental happiness there is, whatever mental comfort, the pleasant comfort sensed(vedyitam) from mind-contact(of mind with thought;phassa/sparsh): this, bhikkhus, is called the joy faculty.
"And what, bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfort sensed(vedyitam) from mind-contact(phassa/sparsh): this, bhikkhus, is called the displeasure faculty.
"And what, bhikkhus, is the equanimity(upekkha) faculty? Whatever sensing there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity(upekkha) faculty. 212
"Therein, bhikkhus, the pleasure faculty and the joy faculty should be seen to be pleasant sensing. The pain faculty and the displeasure faculty should be seen to be painful sensing. The equanimity(upekkha) faculty should be seen to be neither-painful-nor pleasant sensing.
"These, bhikkhus, are the five faculties."
508. Analysis (3) (Vibhanga3)[]
(All as in the preceding sutta 506, but with change in the last two paragraphs )
"Bhikkhus(monks), there are these five faculties. What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"And what, bhikkhus, is the pleasure faculty? Whatever bodily pleasure there is, whatever bodily comfort, the pleasant comfort sensed(vedyitam) from body-contact(of sense with object;phassa/sparsh): this, bhikkhus, is called the pleasure faculty.
"And what, bhikkhus, is the pain faculty? Whatever bodily pain there is, whatever bodily discomfort, the painful uncomfort sensed(vedyitam) from body-contact(phassa/sparsh): this, bhikkhus, is called the pain faculty.
"And what, bhikkhus, is the joy(somanassa) faculty? Whatever mental happiness there is, whatever mental comfort, the pleasant comfort sensed(vedyitam) from mind-contact(of mind with thought;phassa/sparsh): this, bhikkhus, is called the joy faculty.
"And what, bhikkhus, is the displeasure faculty? Whatever mental pain there is, whatever mental discomfort, the painful uncomfort sensed(vedyitam) from mind-contact(phassa/sparsh): this, bhikkhus, is called the displeasure faculty.
"And what, bhikkhus, is the equanimity(upekkha) faculty? Whatever sensed(vedyitam) there is, whether bodily or mental, that is neither comfortable nor uncomfortable: this, bhikkhus, is called the equanimity(upekkha) faculty. 212
"Therein, bhikkhus, the pleasure faculty and the joy(somanassa) faculty should be seen to be pleasant sensing. The pain faculty and the displeasure faculty should be seen to be painful sensing. The equanimity(upekkha) faculty should be seen to be neither-painful-nor-pleasant sensing.
"Thus, bhikkhus, according to the method of exposition, these five faculties, having been five, become three; and having been three, become five."
509. The Simile of the Fire-Sticks (Katthopama sans. Kashth-upama)[]
"Bhikkhus(monks), there are these five faculties(indriyani). What five? The pleasure faculty , the pain faculty, the joy faculty, the displeasure faculty, the equanimity(upekkha) faculty.
"In dependence on a contact(of sense with object;phassa/sparsh) to be experienced as pleasant, bhikkhus, the pleasure faculty arises. Being in a state of pleasure, one understands: ‘I am in a state of pleasure.' One understands(pajanati): 'With the cessation(nirodha) of that contact(phassa/sparsh) to be experienced as pleasant, the pleasure faculty that arose in dependence on that contact(phassa/sparsh) to be experienced as pleasant - ceases and subsides.'
"In dependence on a contact(phassa/sparsh) to be experienced as painful, bhikkhus, the pain faculty arises. Being in a state of pain, one understands: 'I am in a state of pain.' One understands: 'With the cessation of that contact(phassa/sparsh) to be experienced as painful, the pain faculty that arose in dependence on that contact(phassa/sparsh) to be experienced as painful - ceases and subsides.'
"In dependence on a contact(phassa/sparsh) to be experienced joyously(somanassa), bhikkhus, the joy faculty arises. Being in a state of joy, one understands: 'I am in a state of joy.' One understands: 'With the cessation of that contact(phassa/sparsh) to be experienced joyously, the joy faculty that arose in dependence on that contact(phassa/sparsh) to be experienced joyously - ceases and subsides.'
"In dependence on a contact(phassa/sparsh) to be experienced with displeasure, bhikkhus, the displeasure faculty arises. Being in a state of displeasure, one understands: 'I am in a state of displeasure.'
One understands: 'With the cessation of that contact(phassa/sparsh) to be experienced with displeasure, the displeasure faculty that arose in dependence on that contact(phassa/sparsh) to be experienced with displeasure - ceases and subsides.'
"In dependence on a contact(phassa/sparsh) to be experienced with equanimity(upekkha sans. upeksha), bhikkhus, the equanimity(upekkha) faculty arises. Being in a state of equanimity(upekkha), one understands: 'I am in a state of equanimity(upekkha).' One understands: 'With the cessation of that contact(phassa/sparsh) to be experienced with equanimity(upekkha), the equanimity(upekkha) faculty that arose in dependence on that contact(phassa/sparsh) to be experienced with equanimity(upekkha) - ceases and subsides.'
"Bhikkhus, just as heat is generated and fire is produced from the conjunction and friction of two fire-sticks, but when the sticks are separated and laid aside the resultant heat ceases and subsides; so too, in dependence on a contact(phassa/sparsh) to be experienced as pleasant the pleasure faculty arises. Being in a state of pleasure, one understands: ‘I am in a state of pleasure.' One understands(pajanati): 'With the cessation of that contact(phassa/sparsh) to be experienced as pleasant, the pleasure faculty that arose in dependence on that contact(phassa/sparsh) to be experienced as pleasant - ceases and subsides.'
(similarly).... a contact(phassa/sparsh) to be experienced as painful ... a contact(phassa/sparsh) to be experienced joyously ... a contact(phassa/sparsh) to be experienced with displeasure ... a contact(phassa/sparsh) to be experienced with equanimity(upekkha), the equanimity(upekkha) faculty arises.Being in a state of equanimity(upekkha), one understands: 'I am in a state of equanimity(upekkha).' One understands: 'With the cessation of that contact(phassa/sparsh) to be experienced with equanimity(upekkha), the equanimity(upekkha) faculty that arose in dependence on that contact(phassa/sparsh) to be experienced with equanimity(upekkha) - ceases and subsides.' "
510. Irregular Order (Uppatipatika)[]
"Bhikkhus(monks), there are these five faculties. What five? The pain faculty , the displeasure faculty, the pleasure faculty, the joy faculty, the equanimity(upekkha) faculty.
(i. The pain faculty)
"Here, bhikkhus, while a bhikkhu is dwelling alertful(appamada), ardent, and resolute, there arises in him the pain faculty. He understands thus: 'There has arisen in me this pain faculty. That has a basis, a source, a causative sankhara(compulsive-behavior-conditioning), a cause. 215 It is impossible for that pain faculty to arise without a basis, without a source, without a causative sankhara(behavior-conditioning), without a cause.' He understands the pain faculty; he understands the origin of the pain faculty; he under stands the cessation(nirodha) of the pain faculty; and he understands where the arisen pain faculty ceases without remainder.
"And where does the arisen pain faculty cease without remainder? 216 Here, bhikkhus, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination with bliss(piti/preeti) and happiness(sukh) born of seclusion. And it is here that the arisen pain faculty ceases without remainder. 217
"This, bhikkhus, is called a bhikkhu who has understood the cessation of the pain faculty. He directs his mind accordingly
(ii. The displeasure faculty)
"Here, bhikkhus, while a bhikkhu is dwelling alertful, ardent, and resolute, there arises in him the displeasure faculty. He understands thus: There has arisen in me this displeasure faculty. That has a basis, a source, a causative sankhara(behavior-conditioning), a cause. It is impossible for that displeasure faculty to arise without a basis, without a source, without a causative sankhara(behavior-conditioning), without a cause.' He understands the displeasure faculty; he understands the origin of the displeasure faculty; he understands the cessation of the displeasure faculty; and he understands where the arisen displeasure faculty ceases without remainder.
"And where does the arisen displeasure faculty cease without remainder? With the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss(piti/preeti) and happiness born of samadhi(trance)state. And it is here that the arisen displeasure faculty ceases without remainder. 219
"This, bhikkhus, is called a bhikkhu who has understood the cessation of the displeasure faculty. He directs his mind accordingly.
(iii. The pleasure faculty)
"Here, bhikkhus, while a bhikkhu is dwelling alertful, ardent, and resolute, there arises in him the pleasure faculty. He understands thus: 'There has arisen in me this pleasure faculty. That has a basis, a source, a causative sankhara(compulsive-behavior-conditioning), a cause. It is impossible for that pleasure faculty to arise without a basis, without a source, without a causative sankhara(behavior-conditioning), without a cause.' He understands the pleasure faculty; he understands the origin of the pleasure faculty; he understands the cessation of the pleasure faculty; and he understands where the arisen pleasure faculty ceases without remainder.
"And where does the arisen pleasure faculty cease without remainder? With the fading away as well of bliss(piti/preeti), a bhikkhu dwells equanimous and, meditative(satima) and completely comprehending (sampajano), experiences happiness(sukh) with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative, one who dwells happily.' And it is here that the arisen pleasure faculty ceases without remainder. 220
"This, bhikkhus, is called a bhikkhu who has understood the cessation of the pleasure faculty. He directs his mind accordingly.
(iv. The joy faculty)
"Here, bhikkhus, while a bhikkhu is dwelling alertful, ardent, and resolute, there arises in him the joy faculty. He understands thus: 'There has arisen in me this joy faculty. That has a basis, a source, a causative sankhara(behavior-conditioning), a cause. It is impossible for that joy faculty to arise without a basis, without a source, without a causative sankhara(compulsive-behavior-conditioning), without a cause.' He understands the joy faculty; he understands the origin of the joy faculty; he understands the cessation of the joy faculty; and he understands where the arisen joy faculty ceases without remainder.
"And where does the arisen joy faculty cease without remainder? With the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation(sati) by equanimity(upekkha sans. upeksha). And it is here that the arisen joy faculty ceases without remainder. 221
"This, bhikkhus, is called a bhikkhu who has understood the cessation of the joy faculty. He directs his mind accordingly.
(v. The equanimity(upekkha) faculty)
"Here, bhikkhus, while a bhikkhu is dwelling alertful, ardent, and resolute, there arises in him the equanimity(upekkha) faculty. He understands thus: 'There has arisen in me this equanimity(upekkha) faculty. That has a basis, a source, a causative sankhara(behavior-conditioning), a cause. It is impossible for that equanimity(upekkha) faculty to arise without a basis without a source, without a causative sankhara(compulsive-behavior-conditioning), without a cause.' He understands the equanimity(upekkha) faculty; he understands the origin of the equanimity(upekkha) faculty; he understands the cessation of the equanimity(upekkha) faculty; and he understands where the arisen equanimity(upekkha) faculty ceases without remainder.
"And where does the arisen equanimity(upekkha) faculty ceases without remainder? Here, bhikkhus, having completely transcended the faculty of neither-perception-nor-nonperception, a bhikkhu(monk) experiences(vedyit) the cessation(nirodam) of perception(sanna sans. sangya) and dwells in it. And it is here that the arisen equanimity(upekkha) faculty ceases without remainder.
"This, bhikkhus, is called a bhikkhu who has understood the cessation of the equanimity(upekkha) faculty. He directs his mind accordingly."
(v) Aging (Jara)[]
511. Subject to Aging (Jaradhamma)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in the Eastern Park in the Mansion of Migara's Mother. Now on that occasion the Lord (Buddha) had emerged from seclusion in the evening and was sitting warming his back in the last rays of the sun.
Then the Venerable Ananda approached the Lord (Buddha). Having approached and paid homage, while massaging the Lord (Buddha)'s limbs, he said to him: "It is wonderful, venerable sir! It is amazing, venerable sir! The Lord (Buddha)'s complexion is no longer pure and bright, his limbs are all flaccid and wrinkled, his body is stooped, and some alteration is seen in his faculties - in the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty." 222
"So it is, Ananda! In youth one is subject to aging; in health, one is subject to illness; while alive one is subject to death. The complexion is no longer pure and bright, the limbs are all flaccid and wrinkled, the body is stooped, and some alteration is seen in the faculties - in the eye faculty ... the body faculty."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Fie on you, wretched aging.
Aging which makes beauty fade!
So much has the charming puppet 223
Been crushed beneath advancing age.
One who might live a hundred years
Also has death as destination.
Death spares none along the way
But comes crushing everything." 224
512. The Brahmin (Unnabhabrahmana)[]
At Savatthi. Then the brahmin Unnabha approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):
"Master Gotama, these five faculties have different domains, different resorts; they do not experience each others' resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. 225 Now, Master Gotama, as these five faculties have different domains, different resorts, and do not experience each others' resort and domain, what is it that they take recourse in? And what is it that experiences their resort and domain?"
"Brahmin, these five faculties have different domains, different resorts; they do not experience each others’ resort and domain. What five? The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. Now, brahmin, these five faculties having different domains, different resorts, not experiencing each others' resort and domain - they take recourse in the mind, and the mind experiences their resort and domain." 226
"But, Master Gotama, what is it that the mind takes recourse in?"
"The mind, brahmin, takes recourse in meditation(sati)."
"But, Master Gotama, what is it that meditation takes recourse in?"
"meditation(sati), brahmin, takes recourse in liberation(vimutti sans. vimukti)." 227
"But, Master Gotama, what is it that liberation takes recourse in?"
"Liberation, brahmin, takes recourse in Nibbana."
"But, Master Gotama, what is it that Nibbana takes recourse in?"
"You have gone beyond the range of questioning, brahmin You weren't able to grasp the limit to questioning. For, brahmin the holy celibate life(brahmacariya) is lived with Nibbana as its ground, Nibbana as its destination, Nibbana as its final goal." 228
Then the brahmin Unnabha, having delighted and rejoiced in the Lord (Buddha)'s statement, rose from his seat and paid homage to the Lord (Buddha), after which he departed keeping him on his right.
Then, not long after the brahmin Unnabha had departed, the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), suppose in a house or hall with a peaked roof, opposite a window facing east, the sun was rising. When its rays enter through the window, where would they settle?"
"On the western wall, venerable sir."
"So too, bhikkhus, the brahmin Unnabha has gained faith in the Tathagata that is settled, deeply rooted, established, firm. It cannot be removed by any ascetic or brahmin or deva(angel) or Mara(Satan) or brahma(arch-angel) or by anyone in the world. If, bhikkhus, the brahmin Unnabha were to die at this time, there is no fetter bound by which he might again come to this world." 229
513. Saketa[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Saketa in the Anjana-Grove(Anjanvana), in the Deer-Park(Migdaye). There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), is there a method of exposition by means of which the five faculties become the five powers and the five powers become the five faculties?"
"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."...
"There is a method of exposition, bhikkhus, by means of which the five faculties become the five powers and the five powers become the five faculties. And what is that method of exposition. That which is the faculty of faith is the power of faith; that which is the power of faith is the faculty of faith. 230 That which is the faculty of energetic-strength(viriya) is the power of energetic-strength; that which is the power of energetic-strength is the faculty of energetic-strength. That which is the faculty of meditation(sati) is the power of meditation; that which is the power of meditation is the faculty of meditation. That which is the faculty of samadhi(trance)state is the power of samadhi(trance)state; that which is the power of samadhi(trance)state is the faculty of samadhi(trance)state. That which is the faculty of illuminated-insight(panna) is the power of panna(illuminated-insight); that which is the power of panna(illuminated-insight) is the faculty of illuminated-insight(panna).
"Suppose, bhikkhus, there is a river which slants, slopes, and inclines towards the east, with an island in the middle. There is a method of exposition by means of which that river could be considered to have one stream, but there is a method of exposition by means of which it could be considered to have two streams.
"And what is the method of exposition by means of which that river could be considered to have one stream? Taking into account the water to the east of the island and the water to its west - this is the method of exposition by means of which that river could be considered to have one stream.
"And what is the method of exposition by means of which that river could be considered to have two streams? Taking into account the water to the north of the island and the water to the south - this is the method of exposition by means of which that river could be considered to have two streams.
"So too, bhikkhus, that which is the faculty of faith is the power of faith ..(as above ).. that which is the power of illuminated-insight(panna) is the faculty of panna(illuminated-insight).
"It is, bhikkhus, because he has developed and cultivated these five faculties that a bhikkhu, by the destruction(khaya\kshaya) of the defilements, in this very life enters and dwells in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by panna(illuminated-insight), realizing it for himself with divine-knowledge(abhinna)."
514. The Eastern Gatehouse (Pubbakotthaka sans. Purv-koshthak)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in the Eastern Gatehouse. There the Lord (Buddha) addressed the Venerable Sariputta thus:
"Sariputta, do you have faith that the faculty of faith, when developed and cultivated, has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal?..(similarly for Energetic-strength(viriya), meditation(sati), Samadhi(Trance)) .. That the faculty of illuminated-insight(panna), when developed and cultivated, has the deathless-state as its ground, the deathless-state as its destination, the deathless-state as its final goal."
"Venerable sir, I do not go by faith in the Lord (Buddha) about this: 231 that the faculty of faith ..(similarly for Energetic-strength(viriya), meditation(sati)), Samadhi(Trance)).. the faculty of illuminated-insight(panna), when developed and cultivated, has the deathless-state as its ground, the deathless-state as its destination, the deathless-state as its final goal. Those by whom this has not been known, seen, understood, realized, and contacted with panna(illuminated-insight) - they would have to go by faith in others about this: that the faculty of faith . .(similarly for Energetic-strength(viriya), meditation(sati)), Samadhi(Trance)). . the faculty of panna(illuminated-insight), when developed and cultivated, has the deathless-state as its ground, the deathless-state as its destination, the deathless-state as its final goal. But those by whom this has been known, seen, understood, realized, and contacted with illuminated-insight(panna) - they would be without perplexity or doubt about this: that the faculty of faith ..(similarly for Energetic-strength(viriya), meditation(sati), Samadhi(Trance)).. the faculty of panna(illuminated-insight), when developed and cultivated, has the deathless-state(amata sans. amrit) as its ground, the deathless-state as its destination, the deathless-state as its final goal.
"I am one, venerable sir, by whom this has been known, seen, understood, realized, and contacted with panna(illuminated-insight). I am without perplexity or doubt about this: that the faculty of faith ..(similarly for Energetic-strength(viriya), meditation(sati), Samadhi(Trance)).. the faculty of panna(illuminated-insight), when developed and cultivated, has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal."
"Good, good Sariputta! Those by whom this has not been known ... they would have to go by faith in others about this.... But those by whom this has been known ... they would be without perplexity or doubt about this: that the faculty of faith ...(similarly for Energetic-strength(viriya), meditation(sati), Samadhi(Trance)) ... the faculty of illuminated-insight(panna), when developed and cultivated, has the deathless-state as its ground, the deathless-state as its destination, the deathless-state as its final goal."
515. The Eastern Park (1) (Pubbarama1 sans. Purv-arama)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Savatthi in the Eastern Park, in the Mansion of Migara's Mother. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), by having developed and cultivated how many faculties does a bhikkhu who has destroyed the defilements declare final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"It is, bhikkhus, because he has developed and cultivated one faculty that a bhikkhu who has destroyed the defilements declares final knowledge thus. What is that one faculty? The faculty of illuminated-insight(panna). For a noble disciple who possesses panna(illuminated-insight), the faith that follows from it becomes stabilized, the energetic-strength(viriya) that follows from it becomes stabilized, the meditation(sati) that follows from it becomes stabilized, the samadhi(trance)state that follows from it becomes stabilized. 232
"It is, bhikkhus, because this one faculty has been developed and cultivated that a bhikkhu who has destroyed the defilements declares final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
516. The Eastern Park (2) (Pubbarama2 sans. Purv-arama)[]
The same setting. "Bhikkhus(monks), by having developed and cultivated how many faculties does a bhikkhu who has destroyed the
defilements declare final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"It is, bhikkhus, because he has developed and cultivated two faculties that a bhikkhu who has destroyed the defilements declares final knowledge thus. What two? Noble illuminated-insight(panna) and noble liberation(vimutti sans. vimukti). For his noble panna(illuminated-insight) is his faculty of panna(illuminated-insight); his noble liberation is his faculty of samadhi(trance)state.
"It is, bhikkhus, because these two faculties have been developed and cultivated that a bhikkhu who has destroyed the defilements declares final knowledge thus: 'I understand: Destroyed is rebirth there is no more for this state of being.'"
517. The Eastern Park (3) (Pubbarama3 sans. Purv-arama)[]
The same setting. "Bhikkhus(monks), by having developed and cultivated how many faculties does a bhikkhu who has destroyed the defilements declare final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"It is, bhikkhus, because he has developed and cultivated four faculties that a bhikkhu who has destroyed the defilements declares final knowledge thus. What four? The faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of panna(illuminated-insight).
"It is, bhikkhus, because these four faculties have been developed and cultivated that a bhikkhu who has destroyed the defilements declares final knowledge thus: I understand: Destroyed is rebirth .(as above).. there is no more for this state of being.'"
518. The Eastern Park (4) (Pubbarama4 sans. Purv-arama)[]
The same setting. "Bhikkhus(monks), by having developed and cultivated how many faculties does a bhikkhu who has destroyed the defilements declare final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being'?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"It is, bhikkhus, because he has developed and cultivated five faculties that a bhikkhu who has destroyed the defilements declares final knowledge thus. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna).
"It is, bhikkhus, because these five faculties have been developed and cultivated that a bhikkhu who has destroyed the defilements declares final knowledge thus: 'I understand: Destroyed is rebirth .(as above).. there is no more for this state of being.'"
519. Pindolabharadvaja[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Kosambi in Ghosita's Park. Now on that occasion the Venerable Pindola Bharadvaja had declared final knowledge thus: "I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being."
Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, the Venerable Pindola Bharadvaja has declared final knowledge thus: 'I understand: Destroyed is rebirth....' Considering what reason has the Venerable Pindola Bharadvaja declared final knowledge thus?"
"It is, bhikkhus, because he has developed and cultivated three faculties that the bhikkhu(monk) Pindola Bharadvaja has declared final knowledge thus. What are those three? The faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of panna(illuminated-insight). It is because he has developed and cultivated these three faculties that the bhikkhu Pindola Bharadvaja has declared final knowledge thus.
"In what, bhikkhus, do these three faculties end? They end in destruction(khaya\kshaya). End in the destruction of what? Of rebirth, aging, and death. Considering that they end in the destruction of rebirth, aging, and death, 233 [225] the bhikkhu Pindola Bharadvaja has declared final knowledge thus: 'I understand: Destroyed is rebirth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"
520. At Apana[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Angans, where there was a town of the Angans named Apana. There the Lord (Buddha) addressed the Venerable Sariputta thus:
"Sariputta, does the noble disciple who is completely dedicated to the Tathagata and has full confidence in him entertain any perplexity or doubt about the Tathagata or the Tathagata's teaching?"
"Venerable sir, the noble disciple who is completely dedicated to the Tathagata and has full confidence in him does not entertain any perplexity or doubt about the Tathagata or the Tathagata's teaching. It is indeed to be expected, venerable sir, that a noble disciple who has faith will dwell with energetic-strength(viriya) aroused for the abandoning of harmful(akusala sans. akushal) states and the acquisition of beneficial(kusala sans. kushal) states; that he will be strong, firm in exertion, not shirking the responsibility of cultivating beneficial(kusala) states. That energetic-strength of his, venerable sir, is his faculty of energetic-strength.
"It is indeed to be expected, venerable sir, that a noble disciple who has faith and whose energetic-strength is aroused will be meditative(satima), possessing supreme meditation(sati) and discretion, one who remembers and recollects what was done and said long ago. That meditation of his, venerable sir, is his faculty of meditation.
"It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energetic-strength is aroused, and whose meditation is established, will gain samadhi(trance)state, will gain one-pointedness of mind, having made release(mokkha/moksha) the object. That samadhi(trance)state of his, venerable sir, is his faculty of samadhi(trance)state.
"It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energetic-strength is aroused, whose meditation is established, and whose mind is in-samadhi(trance)state, will understand thus: 'This samsara is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna). But the remainderless fading away and cessation(nirodha) of ignorance, the mass of darkness: this is the peaceful state, this is the sublime state, that is, the stilling of all sankhara([karma]sanskaras, compulsive-behavior-conditioning), the relinquishment of all acquisitions(upadhi), the destruction(khaya\kshaya) of craving, dispassion, cessation, Nibbana.' That illuminated-insight(panna) of his, venerable sir, is his faculty of panna(illuminated-insight).
"And, venerable sir, when he has again and again strived in such a way, again and again recollected in such a way, again and again in-samadhi(trance)state his mind in such a way, again and again understood with panna(illuminated-insight) in such a way, that noble disciple gains complete faith thus: 'As to these dhammas(attributes,law) that previously I had only heard about, now I dwell having contacted them with the body and, having pierced them through with illuminated-insight(panna), I see.' That faith of his, venerable sir, is his faculty of faith." 234
"Good, good, Sariputta! Sariputta, the noble disciple who is completely dedicated to the Tathagata and has full confidence in him does not entertain any perplexity or doubt about the Tathagata or the Tathagata's teaching."
( The Buddha then repeats verbatim Sariputta's entire statement regarding the noble disciple’s faculties.)
(vi) The Boar's Cave Section(Sukarakhatavaggo)[]
521. Sala[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Kosalans at Sala, a brahmin village. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), just as among animals the lion, the king of beasts, is declared to be their chief, that is, with respect to strength, speed, and courage, so too, among the states conducive to enlightenment 235 the faculty of illuminated-insight(panna) is declared to be their chief, that is, for the attainment of enlightenment.
"And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to enlightenment; it leads to enlightenment. The faculty of energetic-strength(viriya) is a state conducive to enlightenment; it leads to enlightenment. The faculty of meditation(sati) is a state conducive to enlightenment; it leads to enlightenment. The faculty of samadhi(trance)state is a state conducive to enlightenment; it leads to enlightenment. The faculty of panna(illuminated-insight) is a state conducive to enlightenment; it leads to enlightenment.
"Just as, bhikkhus, among animals the lion is declared to be their chief, so too, among the states conducive to enlightenment the faculty of panna(illuminated-insight) is declared to be their chief, that is, for the attainment of enlightenment."
522. Mallikas[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Mallikas, where there was a town of the Mallikas named Uruvelakappa. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), so long as noble knowledge has not arisen in the noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties. 236 But when noble knowledge has arisen in the noble disciple, then there is stability of the [other] four faculties, then there is steadiness of the [other] four faculties.
"It is, bhikkhus, just as in a house with a peaked roof: so long as the roof peak has not been set in place, there is as yet no stability of the rafters, there is as yet no steadiness of the rafters; but when the roof peak has been set in place, then there is stability of the rafters, then there is steadiness of the rafters. So too, bhikkhus, so long as noble knowledge has not arisen in the noble disciple, there is as yet no stability of the [other] four faculties, no steadiness of the [other] four faculties. But when noble knowledge has arisen in the noble disciple, then there is stability of the [other] four faculties, then there is steadiness of the [other] four faculties.
"What four? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state. In the case of a noble disciple who possesses illuminated-insight(panna), the faith that follows from it becomes stable; the energetic-strength that follows from it becomes stable; the meditation that follows from it becomes stable; the samadhi(trance)state that follows from it becomes stable."
523. A Trainee (Sekha sans. Shishya)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Kosambi in Ghosita's Park. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), is there a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, might understand: I am a trainee' while a bhikkhu who is one beyond training, standing on the plane of one beyond training, might understand: 'I am one beyond training'?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"There is a method, bhikkhus, by means of which a bhikkhu who is a trainee ... might understand: 'I am a trainee,' while a bhikkhu who is one beyond training . . . might understand: 'I am one beyond training.'
"And what, bhikkhus, is the method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: 'I am a trainee'?
"Here, bhikkhus, a bhikkhu who is a trainee understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is th e cessation(nirodha) of suffering'; he understands as it really is: 'This is the way leading to the cessation of suffering.' This is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: 'I am a trainee.'
"Again, bhikkhus, a bhikkhu who is a trainee considers thus:
'Is there outside here 237 another ascetic or brahmin who teaches a dhamma(path,law) so real, true, actual as the Lord (Buddha) does?' He understands thus: 'There is no other ascetic or brahmin outside here who teaches a Dhamma so real, true, actual as the Lord (Buddha) does.' This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: 'I am a trainee.'
"Again, bhikkhus, a bhikkhu who is a trainee understands the five spiritual faculties - the faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). He does not yet dwell having contacted with the body their destination, their culmination, their fruit, their final goal; but having pierced it through with panna(illuminated-insight), he sees(in meditation). 238 This too is a method by means of which a bhikkhu who is a trainee, standing on the plane of a trainee, understands: 'I am a trainee.'
"And what, bhikkhus, is the method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: 'I am one beyond training'? Here, bhikkhus, a bhikkhu who is one beyond training understands the five spiritual faculties - the faculty of faith . . . the faculty of panna(illuminated-insight). He dwells having contacted with the body their destination, their culmination, their fruit, their final goal; and having pierced it through with illuminated-insight(panna), he sees(in meditation). This is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: 'I am one beyond training.'
"Again, bhikkhus, a bhikkhu who is one beyond training understands the six faculties - the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty. He understands: 'These six faculties will cease completely and totally without remainder, and no other six faculties will arise anywhere in any way.' This too is a method by means of which a bhikkhu who is one beyond training, standing on the plane of one beyond training, understands: 'I am one beyond training.'"
524. Footprints (Pada)[]
"Bhikkhus(monks), just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant's footprint is declared to be their chief by reason of its size, so too, among the steps that lead to enlightenment, 239 the faculty of panna(illuminated-insight) is declared to be their chief, that is, for the attainment of enlightenment.
"And what, bhikkhus, are the steps that lead to enlightenment? The faculty of faith, bhikkhus, is a step that leads to enlightenment. The faculty of energetic-strength(viriya) is a step that leads to enlightenment. The faculty of meditation(sati) is a step that leads to enlightenment. The faculty of samadhi(trance)state is a step that leads to enlightenment. The faculty of illuminated-insight(panna) is a step that leads to enlightenment.
"Just as, bhikkhus, the footprints of all living beings that walk fit into the footprint of the elephant, ..(as above).. so too, among the steps that lead to enlightenment, the faculty of panna(illuminated-insight) is declared to be their chief, that is, for the attainment of enlightenment."
525. Heartwood (Sara)[]
"Bhikkhus(monks), just as among fragrant heartwoods red sandalwood is declared to be their chief, so too, among the states conducive to enlightenment the faculty of illuminated-insight(panna) is declared to be their chief, that is, for the attainment of enlightenment.
... "And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith ..(as in 471 , 480).. the faculty of panna(illuminated-insight)...."
526. Established (Patitthita sans. Pratishthit)[]
"Bhikkhus(monks), when a bhikkhu is established in one dhamma(quality,law), the five faculties are developed, well developed in him. In what one dhamma(quality,law)? In alertfulness(appamada).
"And what, bhikkhus, is alertfulness? Here, bhikkhus, a bhikkhu guards the mind against the defilements and against defilemented states. 240 While he is guarding the mind thus, the faculty of faith goes to fulfilment by development; the faculty of energetic-strength(viriya) ... the faculty of meditation(sati) ... the faculty of samadhi(trance)state ... the faculty of illuminated-insight(panna) goes to fulfilment by development.
"It is in this way, bhikkhus, that when a bhikkhu is established in one dhamma(quality,law), the five faculties are developed, well developed in him."
527. Brahma Sahampati[]
On one occasion the Lord (Buddha) was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. Then, while the Lord (Buddha) was alone in seclusion, a thought arose in his mind thus: "The five faculties, when developed and cultivated, have the deathless-state(nirvana) as their ground, the deathless-state as their destination, the deathless-state as their final goal. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). These five faculties, when developed and cultivated, have the deathless-state as their ground, the deathless-state as their destination, the deathless-state as their final goal."
Then brahma(arch-angel) Sahampati, having known with his own mind the thought in the Lord (Buddha)'s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the brahma world and reappeared before the Lord (Buddha). He arranged his upper robe over one shoulder, extended his joined hands in reverential salutation towards the Lord (Buddha), and said to him: "So it is. Lord (Buddha)! So it is. Fortunate One(Sugato)! Venerable sir, the five faculties ... (all as above) ... have the deathless-state as their final goal.
"Once in the past, venerable sir, I lived the holy celibate life(brahmacariya) under the Perfectly Enlightened One Kassapa. There they knew me as the bhikkhu Sahaka. By having developed and cultivated these same five faculties, venerable sir, I eliminated desire for sensual pleasures and thus, with the breakup of the body, after death, I was reborn in a good destination(sugati), in the brahma world. There they know me as Brahma Sahampati. So it is. Lord (Buddha)! So it is. Fortunate One(Sugato)! I know this, I see this: how these five faculties, when developed and cultivated, have the deathless-state as their ground, the deathless-state as their destination, the deathless-state as their final goal."
528. The Boar’s Cave (Sukarakhata)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak, in the Boar's Cave. There the Lord (Buddha) addressed the Venerable Sariputta thus:
"Considering what benefit, Sariputta, does a bhikkhu(monk) whose defilements are destroyed conduct himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching?" 241
"It is, venerable sir, considering as benefit the unsurpassed security from bondage that a bhikkhu whose defilements are destroyed conducts himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching."
"Good, good, Sariputta! For, Sariputta, it is considering as benefit the unsurpassed security from bondage that a bhikkhu whose defilements are destroyed conducts himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching.
"And what, Sariputta, is the unsurpassed security from bondage that a bhikkhu whose defilements are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching?"
"Here, venerable sir, a bhikkhu whose defilements are destroyed develops the faculty of faith, which leads to peace, leads to enlightenment. He develops the faculty of energetic-strength(viriya) ... the faculty of meditation(sati) ... the faculty of samadhi(trance)state ... the faculty of illuminated-insight(panna), which leads to peace, leads to enlightenment. This, venerable sir, is the unsurpassed security from bondage that a bhikkhu whose defilements are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching."
"Good, good, Sariputta! For that, Sariputta, is the unsurpassed security from bondage that a bhikkhu whose defilements are destroyed considers as the benefit when he conducts himself in a way that shows supreme honour towards the Tathagata and the Tathagata's teaching.
"And what, Sariputta, is the supreme honour with which a bhikkhu whose defilements are destroyed conducts himself towards the Tathagata and the Tathagata's teaching?"
"Here, venerable sir, a bhikkhu whose defilements are destroyed dwells reverential and deferential towards the Teacher, the dhamma(path,law), the Sangha(fraternity), the training, and samadhi(trance)state- 242 This venerable sir, is that supreme honour with which a bhikkhu whose defilements are destroyed conducts himself towards the Tathagata and the Tathagata's teaching."
"Good, good, Sariputta! For that, Sariputta, is the supreme honour with which a bhikkhu whose defilements are destroyed conducts himself towards the Tathagata and the Tathagata's teaching."
529. Arising (1) (Uppada1)[]
At Savatthi. "Bhikkhus(monks), these five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). These five faculties, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One."
530. Arising (2) (Uppada2)[]
At Savatthi. "Bhikkhus(monks), these five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). These five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato) (the Buddha)."
(vii) Conducive to Enlightenment Section (Bodhipakkhiyavaggo sans. Bodhi-paksh-varg)[]
531. Fetters (Samyojana)[]
At Savatthi. "Bhikkhus(monks), these five faculties, when developed and cultivated, lead to the abandoning of the fetters. What five? The faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation(sati), the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). These five faculties, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato) (the Buddha)."
532. Underlying-Tendencies (Anusaya)[]
"Bhikkhus(monks), these five faculties, when developed and cultivated, lead to the uprooting of the underlying-tendencies(anusaya). What five? The faculty of faith ..(as in 531).. the faculty of illuminated-insight(panna). These five faculties...."
533. Full Understanding (Parinna sans. Paripurna-gyan)[]
"Bhikkhus(monks), these five faculties, when developed and cultivated lead to the full understanding of the course. What five? The faculty of faith ..(as in 531).. the faculty of illuminated-insight(panna). These five faculties...."
534. The Destruction of the Defilements (Asavakkhaya sans. Ashrav-kshaya)[]
"Bhikkhus, these five faculties, when developed and cultivated lead to the destruction(khaya\kshaya) of the defilements. What five? The faculty of faith . . (as in 531). . the faculty of illuminated-insight(panna).
"These five faculties, when developed and cultivated, lead to the abandoning of the fetters, to the uprooting of the underlying-tendencies(anusaya), to the full understanding of the course, to the destruction of the defilements. What five? The faculty of faith ..(as in 531).. the faculty of panna(illuminated-insight) "
535. Fruit (Phala1)[]
"Bhikkhus, there are these five faculties. What five? The faculty of faith ..(as in 531).. the faculty of illuminated-insight(panna). These are the five faculties.
"When, bhikkhus, these five faculties have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging(upadana sans. asakti), the state of non-rebirthing."
536. Fruit (Phala2)[]
"Bhikkhus, there are these five faculties. What five? The faculty of faith ..(as in 531).. the faculty of illuminated-insight(panna). These are the five faculties.
"When, bhikkhus, these five faculties have been developed and cultivated, seven fruits and benefits may be expected. What are the seven fruits and benefits?
"One attains final knowledge early in this very life. If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life, or at the time of death, then with the utter destruction(khaya\kshaya) of the five lower fetters one becomes an attainer of Nibbana within the interval ... an attainer of Nibbana upon landing ... an attainer of Nibbana without exertion ... an attainer of Nibbana with exertion ... one bound upstream, heading towards the Akanittha realm.
"When, bhikkhus, these five faculties have been developed and cultivated, these seven fruits and benefits may be expected."
537. The Tree (1) (Rukkha1 sans. Vriksh)[]
"Bhikkhus(monks), just as, among the trees of Jambudipa the rose-apple tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of illuminated-insight(panna) is declared to be their chief, that is, for the attainment of enlightenment.
"And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith, bhikkhus, is a state conducive to enlightenment; it leads to enlightenment..( others as in 531).. The faculty of panna(illuminated-insight) is a state conducive to enlightenment; it leads to enlightenment.
"Just as, bhikkhus, among the trees of Jambudipa the rose apple(Jambu sans. Jamun) tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of panna(illuminated-insight) is declared to be their chief, that is, for the attainment of enlightenment."
538. The Tree (2) (Rukkha2 sans. Vriksh)[]
"Bhikkhus(monks), just as, among the trees of the Tavatimsa devas(angels) (in heaven) the coral tree (Parichattak sans. Parijat) 243 is declared to be their chief, so too, among the states conducive to enlightenment the faculty of illuminated-insight(panna) is declared to be their chief, that is, for the attainment of enlightenment.
"And what, bhikkhus, are the states conducive to enlightenment? The faculty of faith . .(as in 531). . The faculty of panna(illuminated-insight) . . . that is, for the attainment of enlightenment."
539. The Tree (3) (Rukkha3 sans. Vriksh)[]
"Bhikkhus(monks), just as, among the trees of the asuras (demons' world) the trumpet flower tree (Cittapatali) 244 is declared to be their chief, so too, among the states conducive to enlightenment the faculty of illuminated-insight(panna) is declared to be their chief ... (all as above ) ... that is, for the attainment of enlightenment."
540. The Tree (4) (Rukkha4 sans. Vriksh)[]
"Bhikkhus(monks), just as, among the trees of the supannas the silk-cotton (Kutasimbali) tree is declared to be their chief, so too, among the states conducive to enlightenment the faculty of panna(illuminated-insight) is declared to be their chief ... (all as above) ... that is, for the attainment of enlightenment."
(viii) Ganges Repetition Series Section (Gangapeyyalavaggo)[]
541-552. Eastward, Etc. (Pacinadi sans. Paschim-nadi)[]
"Bhikkhus(monks), just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five spiritual faculties slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the five spiritual faculties so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the faculty of faith, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). He develops the faculty of energetic-strength(viriya) ... the faculty of meditation(sati) ... the faculty of samadhi(trance)state ... the faculty of illuminated-insight(panna), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to previous)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve,
Thus the subchapter is recited.
(ix) Alertfulness Section(Appamadavaggo)[]
553-564. The Tathagata, Etc.[]
(To be elaborated by way of the faculties parallel to previous 541-552)
Tathagata, footprint, roof peak.
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(x) Strenuous Deeds (Balakaraniyavaggo)[]
565-576. Strenuous, Etc.(Balakaraniya)[]
(To be elaborated parallel to previous 541-552)
Strenuous, seeds, and nagas,
The tree, the pot, the spike.
The sky, and two on clouds,
The ship, guest house, and river.
[]
577-586. Searches, Etc. (Esana)[]
(To be elaborated parallel to previous 541-552)
Searches, discriminations, defilements,
Kinds of existence(bhavo), threefold suffering,
Barrenness, stains, and troubles.
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(xii) Floods Section (Oghavaggo)[]
587-596. Floods, Higher Fetters Etc. (Oghadi)[]
(To be elaborated parallel to previous 541-552)
"Bhikkhus(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The five spiritual faculties are to be developed for divine-knowledge(abhinna) , for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning of these five higher fetters.
"What five? Here, bhikkhus, a bhikkhu develops the faculty of faith . . (as in 531). . the faculty of illuminated-insight(panna), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
"These five spiritual faculties are to be developed for divine-knowledge , for the full understanding of them, for their utter destruction, for their abandoning of these five higher fetters."
Floods, bonds, kinds of clinging(upadana sans. asakti),
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances
Aggregates(khandha sans. skandha), fetters lower and higher.
(xiii) Ganges Repetition Series (Gangapeyyalavaggo)[]
(Removal of lust(raag) Version)
597-608. The River Ganges - Eastward, Etc. (Pacinadi sans. Paschim-nadi)[]
"Bhikkhus(monks), just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five spiritual faculties slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the five spiritual faculties so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the faculty of faith . .(as in 531). . the faculty of illuminated-insight(panna), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).
"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the five spiritual faculties so that he slants, slopes, and inclines towards Nibbana."
(xiv) Alertfulness Section(Appamadavaggo)[]
(Removal of lust(raag) Version)
609-618 The Tathagata, Etc.[]
(as in previous 597-608)
(xv) Strenuous Deeds Section(Balakaraniyavaggo)[]
(Removal of lust(raag) Version)
619-630 Strenuous, Etc.[]
(as in previous 597-608)
[]
(Removal of lust(raag) Version)
631-640 Searches, Etc.[]
(as in previous 597-608)
(xvii) Floods (Oghavaggo)[]
(Removal of lust(raag) Version)
641-650. Floods,Higher Fetters Etc. (Oghadi)[]
"Bhikkhus(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The five spiritual faculties are to be developed for divine-knowledge(abhinna) , for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning of these five higher fetters.
"What five? Here, bhikkhus, a bhikkhu develops the faculty of faith... (as in 531) ... the faculty of illuminated-insight(panna), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).
"These five spiritual faculties are to be developed, for divine-knowledge , for the full understanding of them, for their utter destruction, for their abandoning of these five higher fetters."
Floods, bonds, kinds of clinging(upadana sans. asakti),
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances.
Aggregates(khandha sans. skandha), fetters lower and higher.
( All to be elaborated by way of the five faculties having as their fi na i
goal the removal of lust, the removal of hatred(dosa\dvesh), the removal of delusbn.)
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