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SN5-The Great Book-Part2
(This is Continuation of 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:
651-662: Four great strivings
822: Buddha decides to leave the desire to live.
823: Important Sutta on enlightenment & for four organs of spiritual powers.
899, 900: Four establishment of meditation(sati)
923-934: Four Jhanas
976: Five higher fetters
977: Anapana meditation of breathing)
981,984: Benefits of Breathing meditation
997: Four possessions of a noble (faith on 3 triple gems & practice of panchsheel-virtue)
1024: What to do at time of death ; consolation to the sick.
1071: Four Noble truths
1079,1080: The wrong kind of talk
1081: Important : Dhammacakkapavattana- Setting Dhammawheel in Motion by noble 8 fold path & 4 noble truths
1100: About suffering
1101: Buddha takes few leaves in hand to show that he has taught only this much.
1117,1118, 1172-1201: Rare is human birth therefore Make use of it for liberation(vimutti sans. vimukti).
1119-1131: Those who follow the path & meditate their sin remains very little
1134-1171: Very few are those who follow morality
Note : 'c' of Pali words is pronounced as 'ch' as in 'China'
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Samyutta Nikaya:5.Mahavagga-The Great Book-Part2[]
Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya
Homage to that Bhagavato(Lord) , Evil Vanquisher(Arahato) ,
the Rightly and Perfectly Enlightened(Awakened) One
Chapter 5 : Connected Discourses on the Right Strivings(Sammappadhanasamyuttam ) {Samyutta-49}[]
(i) Ganges Repetition Series Section (Gangapeyyalavaggo)[]
651-662. The River Ganges - Eastward, Etc. (Pacinadi sans. Paschim-nadi)[]
At Savatthi. There the Lord (Buddha) said this: "Bhikkhus(monks), there are these four right strivings. What four? Here, bhikkhus,
1.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.
2.He generates desire for the abandoning of arisen evil harmful(akusala) states; he makes an effort, arouses energetic-strength(viriya), applies his mind, and strives.
3.He generates desire for the arising of unarisen beneficial(kusala sans. kushal) states; he makes an effort, arouses energetic-strength, applies his mind, and strives.
4.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. These are the four right strivings. 245
"Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four right strivings slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the four right strivings so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu generates desire for the nonarising 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 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. These are the four right strivings
"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the four right strivings so that he slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 92-102.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve,
Thus the subchapter is recited.
(ii) Alertfulness Section (Appamadavaggo sans. Apramad-varg)[]
663-672. The Tathagata, Etc.[]
(To be elaborated by way of the four right strivings parallel to previous 139-148.)
Tathagata, footprint, roof peak,
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(iii) Strenuous Deeds Section (Balakaraniyavaggo)[]
673-684. Strenuous, Etc. (Balakaraniyadi)[]
"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 develops and cultivates the four right strivings.
"And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the four right strivings? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil 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 sans. kushal) 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. These are the four right strivings.
"It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the four right strivings."
(To be elaborated parallel to previous 149-160.)
Strenuous, seeds, and nagas.
The tree, the pot, the spike.
The sky, and two on clouds.
The ship, guest house, and river.
(iv) Searches (Esana)[]
685-694. Searches, Etc. (Esanadi)[]
"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). These are the three searches. The four right strivings are to be developed for divine-knowledge(abhinna) of these three searches, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What four? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil harmful(akusala sans. akushal) states ... for the maintenance of arisen beneficial(kusala sans. kushal) states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energetic-strength(viriya), applies his mind, and strives.
"These four right strivings are to be developed for the divine-knowledge(abhinna) of these three searches, for the full understanding of them, for their utter destruction, for their abandoning."
(To be elaborated parallel to previous 161-170.)
Searches, discriminations, defilements.
Kinds of existence(bhavo), threefold suffering.
Barrenness, stains, and troubles.
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(v) Floods Section (Oghavaggo)[]
695-704. Floods,Higher Fetters Etc. (Oghadi)[]
(To be elaborated parallel to previous 171-179.)
"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 right strivings 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 generates desire for the nonarising of unarisen evil harmful(akusala sans. akushal) states ... for the maintenance of arisen beneficial(kusala) states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energetic-strength(viriya), applies his mind, and strives.
"These four right strivings are to be developed for the 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.
Chapter 6 : Connected Discourses on the Powers (Balasamyutta) {Samyutta-50}[]
(i) Ganges Repetition Series (Gangapeyyalavaggo)[]
705-716. Powers, Etc. (Baladi)[]
"Bhikkhus(monks), there are these five powers. What five? The power of faith(saddha), the power of energetic-strength(viriya), the power of meditation(sati), the power of samadhi(trance)state, the power of illuminated-insight(panna). These are the five powers.
"Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the five powers slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the five powers so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the power of faith, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). He develops the power of energetic-strength(viriya) ... the power of meditation ... the power of samadhi(trance)state ... the power 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 powers so that he slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 92-102.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve,
Thus the subchapter is recited.
(ii) Alertfulness Section (Appamadavaggo sans. Apramad-varg)[]
717- 726. The Tathagata, Etc.[]
(To be elaborated by way of the powers parallel to previous 139-148.)
Tathagata, footprint, roof peak.
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(iii) Strenuous Deeds (Balakaraniyavaggo)[]
727-738. Strenuous, Etc.[]
(To be elaborated parallel to previous 149-160.)
Strenuous, seeds, and nagas.
The tree, the pot, the spike,
The sky, and two on clouds.
The ship, guest house, and river.
[]
739-748 Searches, Etc.[]
(To be elaborated parallel to previous 161-170.)
Searches, discriminations, defilements.
Kinds of existence(bhavo), threefold suffering.
Barrenness, stains, and troubles.
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(v) Floods Section (Oghavaggo)[]
749-758. Floods, Higher Fetters Etc. (Oghadi)[]
(To be elaborated parallel to previous 171-179.)
"Bhikkhus, 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 powers 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 five? Here, bhikkhus, a bhikkhu(monk) develops the power of faith ,(also Energetic-strength(viriya), meditation(sati), Samadhi(Trance) as in 471,480), the power of illuminated-insight(panna), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
"These five powers 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.
(vi) Ganges Repetition Series (Gangapeyyalavaggo)[]
(Removal of lust(raag) Version)
759-770. 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 powers slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the Five powers so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the power of faith ,(also Energetic-strength(viriya), meditation(sati), Samadhi(Trance) as in 705), the power 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 powers so that he slants, slopes, and inclines towards Nibbana."
(vii) Alertfulness Section[]
(Removal of lust(raag) Version)
771-780 The Tathagata, Etc.[]
(viii) Strenuous Deeds Section[]
(Removal of lust(raag) Version)
781 - 791 Strenuous, Etc.[]
[]
(Removal of lust(raag) Version)
792-802. Searches, Etc.[]
(x) Floods Section (Oghavaggo)[]
(Removal of lust(raag) Version)
803-812 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(avijja sans. avidya). These are the five higher fetters. The five powers 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 five? Here, bhikkhus, a bhikkhu develops the power of faith ,(also Energetic-strength(viriya), meditation(sati), Samadhi(Trance) as in 705), the power 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 powers 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.
( All to be elaborated by way of the five powers having as their final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha).)
Chapter 7 : Organs of Spiritual Powers (Iddhipadasamyutta sans. Riddhipad-sanyukta) {Samyutta-51}[]
(i) Capalavaggo[]
813. From the Near Shore (Apara)[]
"Bhikkhus(monks), these four organs for spiritual-power(iddhi\riddhi), when developed and cultivated, lead to going beyond from the near shore to the far shore. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving . 246 He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to mind and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These four organs for spiritual power, when developed and cultivated, lead to going beyond from the near shore to the far shore."
814. Neglected (Viraddha)[]
"Bhikkhus(monks), those who have neglected the four organs for spiritual-power(iddhi\riddhi) have neglected the noble path leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken the four organs for spiritual power have undertaken the noble path leading to the complete destruction of suffering.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"Bhikkhus, those who have neglected ... who have undertaken these four organs for spiritual-power(iddhi\riddhi) have undertaken the noble path leading to the complete destruction of suffering."
815. Noble[]
"Bhikkhus(monks), these four organs for spiritual-power(iddhi\riddhi), 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 develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) . . . samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These four organs for spiritual power . . . lead the one who acts upon them out to the complete destruction of suffering."
816. Salvation (Nibbida)[]
"Bhikkhus(monks), these four organs for spiritual-power(iddhi\riddhi), when developed and cultivated, lead to utter salvation, to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These four organs for spiritual power ... lead to Nibbana."
817. Spiritual Power(Iddhipadesa sans. Riddhipada)[]
"Bhikkhus(monks), whatever ascetics or brahmins in the past generated spiritual-power(iddhi\riddhi) in part, all did so because they had developed and cultivated the four organs for spiritual power. Whatever ascetics or brahmins in the future will generate spiritual power in part, all will do so because they will have developed and cultivated the four organs for spiritual power. Whatever ascetics or brahmins at present generate spiritual power in part, all do so because they have developed and cultivated the four organs for spiritual power.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"Bhikkhus, whatever ascetics or brahmins in the past ... in the future ... at present generate spiritual-power(iddhi\riddhi) in part, all do so because they have developed and cultivated these four organs for spiritual power."
818. Completely (Samatta sans. Samast)[]
"Bhikkhus(monks), whatever ascetics or brahmins in the past generated spiritual-power(iddhi\riddhi) completely, all did so because they had developed and cultivated the four organs for spiritual power. Whatever ascetics or brahmins in the future will generate spiritual power completely, all will do so because they will have developed and cultivated the four organs for spiritual power. Whatever ascetics or brahmins at present generate spiritual power completely, all do so because they have developed and cultivated the four organs for spiritual power.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"Bhikkhus, whatever ascetics or brahmins in the past ... in the future ... at present generate spiritual power completely, all do so because they have developed and cultivated these four organs for spiritual power."
819. Bhikkhus (Sans. Bhikshu )[]
"Bhikkhus(monks), whatever bhikkhus in the past, by the destruction(khaya\kshaya) of the defilements, in this very life entered and dwelt in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for themselves with divine-knowledge(abhinna), all did so because they had developed and cultivated the four organs for spiritual-power(iddhi\riddhi). Whatever bhikkhus in the future, by the destruction of the defilements, in this very life will enter and dwell in the defilement-free liberation of mind, liberation by illuminated-insight(panna), realizing it for themselves with divine-knowledge, all will do so because they will have developed and cultivated the four organs for spiritual power. Whatever bhikkhus at present, by the destruction of the defilements, in this very life enter and dwell in the defilement-free liberation of mind, liberation by insight(panna), realizing it for themselves with divine-knowledge, all do so because they have developed and cultivated the four organs for spiritual power.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"Bhikkhus, whatever bhikkhus in the past ... in the future ... at present ... enter and dwell in the defilement-free liberation of mind, liberation by illuminated-insight(panna), ... all do so because they have developed and cultivated these four organs for spiritual power."
820. Buddha[]
"Bhikkhus(monks), there are these four organs for spiritual-power(iddhi\riddhi). What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind . . . samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These are the four organs for spiritual power. It is because he has developed and cultivated these four organs for spiritual power that the Tathagata is called the Arahant, the Perfectly Enlightened One."
821. Knowledge (Nana sans. Gyan)[]
"'This is the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving' thus
bhikkhus, in regard to dhammas(attributes,law) unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok). 247
"'That basis for spiritual power possessing samadhi(trance)state due to desire and conditioning(sankhara) of striving is to be developed' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok).
"'That basis for spiritual power possessing samadhi(trance)state due to desire and conditioning(sankhara) of striving has been developed' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, insight(panna), true knowledge, and light.
"'This is the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) and conditioning(sankhara) of striving' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, insight(panna), true knowledge, and light(alok).
"'That basis for spiritual power possessing samadhi(trance)state due to energetic-strength(viriya) and conditioning(sankhara) of striving is to be developed ... has been developed' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light.
"'This is the basis for spiritual power that possesses samadhi(trance)state due to mind and conditioning(sankhara) of striving' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light.
"'That basis for spiritual power possessing samadhi(trance)state due to mind and conditioning(sankhara) of striving is to be developed ... has been developed' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, insight(panna), true knowledge, and light.
"'This is the basis for spiritual power possessing samadhi(trance)state due to investigation and conditioning(sankhara) of striving' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, insight(panna), true knowledge, and light.
"'That basis for spiritual power possessing samadhi(trance)state due to investigation and conditioning(sankhara) of striving is to developed ... has been developed' - thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light."
822. The Shrine (Cetiya sans. Caitya)[]
Thus have I heard(from Lord Buddha, says Ananda). 248 On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, entered Vesali for alms. When he had walked for alms in Vesali and had returned from the alms round, after his meal he addressed the Venerable Ananda thus:
"Take a sitting cloth, Ananda. Let us go to the Capala Shrine for the day's abiding."
"Yes, venerable sir," the Venerable Ananda replied and, having taken a sitting cloth, he followed closely behind the Lord (Buddha). The Lord (Buddha) then went to the Capala Shrine and sat down on a seat that was prepared. The Venerable Ananda, having paid homage to the Lord (Buddha), also sat down to one side. The Lord (Buddha) then said to the Venerable Ananda:
"Delightful is Vesali, Ananda. Delightful is the Udena Shrine, delightful the Gotamaka Shrine, delightful the Sattamba Shrine, delightful the Bahuputta Shrine, delightful the Sarandada Shrine, delightful the Capala Shrine. Whoever, Ananda, has developed and cultivated the four organs for spiritual-power(iddhi\riddhi), made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them could, if he so wished, live on for the aeon(kappa\kalpa) or for the remainder of the aeon. The Tathagata, Ananda, has developed and cultivated the four organs for spiritual-power(iddhi\riddhi), made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them. If he so wished, the Tathagata could live on for the aeon or for the remainder of the aeon." 249
But though the Venerable Ananda was given such an obvious signal by the Lord (Buddha), though he was given such an obvious hint, he was unable to penetrate it. He did not implore the Lord (Buddha): "Venerable sir, let the Lord (Buddha) live on for the aeon! Let the Fortunate One(Sugato) live on for the aeon, for the welfare of the multitude, for the happiness(sukh) of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas(angels) and humans." To such an extent was his mind obsessed by Mara(Satan). 250
A second time .... A third time the Lord (Buddha) addressed the Venerable Ananda: "Delightful is Vesali, Ananda Whoever, Ananda, has developed and cultivated the four organs for spiritual-power(iddhi\riddhi) ... could, if he so wished, live on for the aeon or for the remainder of the aeon.... If he so wished, the Tathagata could live on for the aeon(kappa\kalpa) or for the remainder of the aeon."
But again, though the Venerable Ananda was given such an obvious signal by the Lord (Buddha), though he was given such an obvious hint, he was unable to penetrate it.... To such an extent was his mind obsessed by Mara.
Then the Lord (Buddha) addressed the Venerable Ananda: "You may go, Ananda, at your own convenience."
"Yes, venerable sir," the Venerable Ananda replied, and he rose from his seat, paid homage to the Lord (Buddha), and, keeping his right side towards him, sat down nearby at the foot of a tree.
Then, not long after the Venerable Ananda had left, Mara the Evil One approached the Lord (Buddha) and said to him:
"Venerable sir, let the Lord (Buddha) now attain final Nibbana! Let the Fortunate One(Sugato) new attain final Nibbana! Now is the time for the Lord (Buddha)'s final Nibbana! This statement was made, venerable sir, by the Lord (Buddha): 251 'I will not attain final Nibbana, Evil One, until I have bhikkhu(monk) disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the dhamma(path,law), practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma.' 252 But at present, venerable sir, the Lord (Buddha) has bhikkhu disciples who are wise ... and who can teach the efficacious Dhamma. Venerable sir, let the Lord (Buddha) now attain final Nibbana! Let the Fortunate One(Sugato) now attain final Nibbana! Now is the time for the Lord (Buddha)'s final Nibbana!
"And this statement was made, venerable sir, by the Lord (Buddha):
'I will not attain final Nibbana, Evil One, until I have bhikkhuni(nun) disciples ... until I have male lay disciples ... until I have female lay disciples who are wise ... and who can teach the efficacious Dhamma.' But at present, venerable sir, the Lord (Buddha) has female lay disciples who are wise, disciplined, confident, secure from bondage, learned, upholders of the Dhamma, practising in accordance with the Dhamma, practising in the proper way, conducting themselves accordingly; who have learned their own teacher's doctrine and can explain it, teach it, proclaim it, establish it, disclose it, analyse it, and elucidate it; who can refute thoroughly with reasons the prevalent tenets of others and can teach the efficacious Dhamma. Venerable sir, let the Lord (Buddha) now attain final Nibbana! Let the Fortunate One(Sugato) now attain final Nibbana! Now is the time for the Lord (Buddha)'s final Nibbana!
"And this statement was made, venerable sir, by the Lord (Buddha):
'I will not attain final Nibbana, Evil One, until this holy celibate life(brahmacariya) of mine has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans.' That holy celibate life(brahmacariya) of the Lord (Buddha), venerable sir, has become successful and prosperous, extensive, popular, widespread, well proclaimed among devas and humans. 253 Venerable sir, let the Lord (Buddha) now attain final Nibbana! Let the Fortunate One(Sugato) now attain final Nibbana! Now is the time for the Lord (Buddha)'s final Nibbana!"
When this was said, the Lord (Buddha) said to Mara the Evil One:
"Be at ease. Evil One. It will not be long before the Tathagata's final Nibbana takes place. Three months from now the Tathagata will attain final Nibbana."
Then the Lord (Buddha), at the Capala Shrine, meditating(sato) and with complete comprehension (sampajanna) relinquished his vital sankhara(cause). 254 And when the Lord (Buddha) had relinquished his vital sankhara(cause), a great earthquake occurred, frightening and terrifying, and peals of thunder shook the sky.
Then, having understood the meaning of this, the Lord (Buddha) on that occasion uttered this inspired utterance:
"Comparing the incomparable and continued existence(bhavo).
The sage relinquished the sankhara(conditioning) of existence(bhavo).
Rejoicing within, in-samadhi(trance)state, he broke
Continued self-existence(bhavo) like a coat of armour." 255
[]
823. Before (Pubba sans. Poorva)[]
At Savatthi. "Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me:
'What now is the cause for the development of the organs for spiritual-power(iddhi\riddhi)?' It occurred to me: 'Here, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving, thinking:
"Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before: "As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day." Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity. 256
"'He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) and conditioning(sankhara) of striving, thinking: "Thus my energetic-strength(viriya) will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before: "As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day." Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
"'He develops the basis for spiritual power that possesses samadhi(trance)state due to mind and conditioning(sankhara) of striving, thinking: "Thus my mind will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before: "As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day." Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
"'He develops the basis for spiritual power that possesses samadhi(trance)state due to investigation and conditioning(sankhara) of striving, thinking: "Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally." And he dwells perceiving after and before:
"As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day." Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
'"When the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu(monk) wields the various kinds of spiritual power: 257 having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahma(arch-angel) world.
"'When the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine ear element, which is purified and surpasses the human, hears both kinds of sounds, the divine and human, those that are far as well as near.
"'When the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu understands the minds of other beings and persons, having encompassed them with his’ own mind. He understands a mind with lust(raag) as a mind with lust(raag); a mind without lust(raag) as a mind without lust(raag); a mind with hatred(dosa\dvesh) as a mind with hatred(dosa\dvesh); a mind without hatred(dosa\dvesh) as a mind without hatred(dosa\dvesh); a mind with delusion(moha) as a mind with delusion(moha); a mind without delusion(moha) as a mind without delusion(moha); a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a samadhi(trance) state mind as in-samadhi(trance)state and an not-in-samadhi(trance)state mind as not-in-samadhi(trance)state; a liberated(vimutta sans. vimukt) mind as liberated and an unliberated mind as unliberated.
"'When the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu recollects his manifold past abodes, that is, one past birth, two past births, three past births, four past births, five past births, ten past births, twenty past births, thirty past births, forty past births, fifty past births, a hundred past births, a thousand past births, a hundred thousand past births, many aeons(kappa\kalpa) of world-contraction(destruction), many aeons of world-expansion, many aeons of world-contraction and expansion thus: "There I was so named, of such a clan with such an appearance, such was my food, such my experience of happiness and sorrow, such my life span; passing away from there I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of happiness and sorrow, such my life span; passing away from there, I was reborn here." Thus he recollects his manifold past abodes with their modes and details.
"'When the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings go on in accordance with their kamma(karma) thus: "These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based On right view, with the breakup of the body, after death, have been reborn in a good destination(sugati), in the heavenly world." Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings go on in accordance with their kamma.
"'When the four organs for spiritual-power(iddhi\riddhi) have been developed and cultivated in this way, 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 illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna).'"
824. Of Great Fruit (Mahapphala)[]
"Bhikkhus(monks), these four organs for spiritual-power(iddhi\riddhi), when developed and cultivated, are of great fruit and benefit. And how is it, bhikkhus, that the four organs for spiritual power, when developed and cultivated, are of great fruit and benefit?
"Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving, thinking: 'Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.' And he dwells perceiving after and before: 'As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.' Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
"He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya)... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation ... he develops the mind imbued with luminosity. (as in 823)
"When, bhikkhus, the four organs for spiritual-power(iddhi\riddhi) have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many ... he exercises mastery with the body as far as the brahma(arch-angel) world....(as in 823)
"When, bhikkhus, the four organs for spiritual power have been developed and cultivated in this way, 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 illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)."
825. Samadhi/Trance due to Desire (Chandasamadhi)[]
(Please fill details as in 823)
"Bhikkhus(monks), if a bhikkhu gains samadhi(trance)state, gains one-pointedness of mind based upon desire, 258 this is called samadhi(trance)state due to desire. He generates desire for the non-arising 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 makes an effort, arouses energetic-strength(viriya), applies his mind, and strives. He generates desire for the arising of unarisen beneficial(kusala sans. kushal) states; he makes an effort, arouses energetic-strength(viriya), 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(viriya), applies his mind, and strives. These are called conditioning(sankhara) of striving. 259 Thus this desire and this samadhi(trance)state due to desire and these conditioning(sankhara) of striving: this is called the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to desire and volitional form tions of striving.
"If, bhikkhus, a bhikkhu gains samadhi(trance)state, gains one-pointedness of mind based upon energetic-strength(viriya), this is called samadhi(trance)state due to energetic-strength. He generates desire for the nonarising of unarisen evil harmful(akusala) states ... 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. These are called conditioning(sankhara) of striving. Thus this energetic-strength and this samadhi(trance)state due to energetic-strength and these conditioning(sankhara) of striving: this is called the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to energetic-strength and conditioning(sankhara) of striving.
"If, bhikkhus, a bhikkhu gains samadhi(trance)state, gains one-pointedness of mind, based upon mind, this is called samadhi(trance)state due to mind. 260 He generates desire for the nonarising of unarisen evil harmful(akusala) states ... 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. These are called conditioning(sankhara) of striving. Thus this mind and this samadhi(trance)state due to mind and these conditioning(sankhara) of striving: this is called the basis for spiritual power that possesses samadhi(trance)state due to mind and conditioning(sankhara) of striving.
"If, bhikkhus, a bhikkhu gains samadhi(trance)state, gains one-pointedness of mind based upon investigation, this is called samadhi(trance)state due to investigation. 261 He generates desire for the nonarising of unarisen evil harmful(akusala) states ... 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. These are called conditioning(sankhara) of striving. Thus this investigation and this samadhi(trance)state due to investigation and these conditioning(sankhara) of striving: this is called the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to investigation and conditioning(sankhara) of striving."
826. Moggallana[]
(Please fill details as in 823)
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 a number of bhikkhus(monks) who dwelt on the ground floor of the mansion were restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddleminded, without complete comprehension (sampajanna), not-in-samadhi(trance) state, scatterbrained, loose in their faculties. 262
Then the Lord (Buddha) addressed the Venerable Mahamoggallana thus: "Moggallana, your brothers in the holy celibate life(brahmacariya), dwelling on the ground floor of the Mansion of Migara's Mother, are restless ... loose in their faculties. Go, Moggallana, stir up a sense of urgency in those bhikkhus."
"Yes, venerable sir," the Venerable Mahamoggallana replied. Then he performed a feat of spiritual power such that he made the Mansion of Migara's Mother shake, quake, and tremble with his toe. 263 Then those bhikkhus, shocked and terrified, stood to one side and said: "It is wonderful indeed, sir! It is amazing indeed, sir! There is no wind, and this Mansion of Migara's Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, quaked, and trembled."
Then the Lord (Buddha) approached those bhikkhus and said to them: "Why, bhikkhus, are you standing to one side, shocked and terrified?"
"It is wonderful, venerable sir! It is amazing, venerable sir! There is no wind, and this Mansion of Migara's Mother has a deep base and is securely planted, immobile, unshaking; yet it shook, it quaked, it trembled."
"Bhikkhus, the bhikkhu Moggallana, desiring to stir up a sense of urgency in you, made the Mansion of Migara's Mother shake, quake, and tremble with his toe. What do you think, bhikkhus, by having developed and cultivated what dhammas(attributes,law) has the bhikkhu Moggallana become so powerful and mighty?"
"Venerable sir, our teachings are rooted in the Lord (Buddha), guided by the Lord (Buddha), take recourse in the Lord (Buddha). It would be good if the Lord (Buddha) would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it."
"Then listen, bhikkhus.... It is because he has developed and cultivated the four organs for spiritual-power(iddhi\riddhi) that the bhikkhu Moggallana has become so powerful and mighty. What four Here, bhikkhus, the bhikkhu Moggallana has developed the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He has developed the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving, thinking. Thus my investigation will be neither too slack nor too tense and it will be neither constricted internally nor distracted externally.'... Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
"It is, bhikkhus, because he has developed and cultivated these four organs for spiritual power that the bhikkhu Moggallana has become so powerful and mighty.
"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four organs for spiritual power that he wields the various kinds of spiritual power ... he exercises mastery with the body as far as the brahma(arch-angel) world.... 264
"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four organs for spiritual power that by the destruction(khaya\kshaya) of the defilements, in this very life he enters and dwells in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)."
827. The Brahmin Unnabha[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. Then the brahmin Unnabha approached the Venerable' Ananda and exchanged greetings with him. 265 When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda: "For what purpose. Master Ananda, is the holy celibate life(brahmacariya) lived under the ascetic Gotama?"
"It is for the sake of abandoning desire, brahmin, that the holy celibate life(brahmacariya) is lived under the Lord (Buddha)."
"But, Master Ananda, is there a path, is there a way for the abandoning of this desire?"
"There is a path, brahmin, there is a way for the abandoning of this desire."
"But, Master Ananda, what is the path, what is the way for the abandoning of this desire?"
"Here, brahmin, a bhikkhu develops the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) . (as in 823). . samadhi(trance)state due to mind . . . samadhi(trance)state due to investigation and conditioning(sankhara) of striving. This, brahmin, is the path, this is the way for the abandoning of this desire."
"Such being the case. Master Ananda, the situation is interminable, not terminable. 266 It is impossible that one can abandon desire by means of desire itself."
"Well then, brahmin, I will question you about this matter. Answer as you see fit. What do you think, brahmin, did you earlier have the desire, 'I will go to the park,' and after you went to the park, did the corresponding desire subside?"
"Yes, sir."
"Did you earlier arouse energetic-strength, thinking, 'I will go to the park,' and after you went to the park, did the corresponding energetic-strength subside?"
"Yes, sir."
"Did you earlier make up your mind, 'I will go to the park,' and after you went to the park, did the corresponding resolution 267 subside?"
"Yes, sir."
"Did you earlier make an investigation, 'Shall I go to the park?' and after you went to the park, did the corresponding investigation subside?"
"Yes, sir."
"It is exactly the same, brahmin, with a bhikkhu who is an arahant, one whose 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), and is completely liberated(vimutta sans. vimukt) through final knowledge. He earlier had the desire for the attainment of arahantship, and when he attained arahantship, the corresponding desire subsided. He earlier had aroused energetic-strength(viriya) for the attainment of arahantship, and when he attained arahantship, the corresponding energetic-strength subsided. He earlier had made up his mind to attain arahantship, and when he attained arahantship, the corresponding resolution subsided. He earlier made an investigation for the attainment of arahantship and when he attained arahantship, the corresponding investigation subsided. 268
"What do you think, brahmin, such being the case, is the situation terminable or interminable?"
"Surely, Master Ananda, such being the case, the situation is terminable, not interminable. 269 Magnificent, Master Ananda!. From today let Master Ananda remember me as a lay follower who has gone for refuge for life."
828. Ascetics and Brahmins (1) (Samanabrahmana1)[]
(Please fill details as in 823)
"Bhikkhus(monks), whatever ascetics or brahmins in the past were of great spiritual-power(iddhi\riddhi) and might, all were so because they had developed and cultivated the four organs for spiritual power. Whatever ascetics or brahmins in the future will be of great spiritual power and might, all will be so because they will have developed and cultivated the four organs for spiritual power. Whatever ascetics or brahmins at present are of great spiritual power and might, all are so because they have developed and cultivated the four organs for spiritual power.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"Bhikkhus, whatever ascetics or brahmins in the past ... in the future ... at present are of great spiritual power and might, all are so because they have developed and cultivated these four organs for spiritual power."
829. Ascetics and Brahmins (2) (Samanabrahmana2)[]
(Please fill details as in 823)
"Bhikkhus(monks), whatever ascetics or brahmins in the past wielded the various kinds of spiritual-power(iddhi\riddhi), such that: having been one, they became many . . . they exercised mastery with the body as far as the brahma(arch-angel) world - all did so because they had developed and cultivated the four organs for spiritual power.
"Whatever ascetics or brahmins in the future will wield the various kinds of spiritual power, such that: having been one, they will become many .... they will exercise mastery with the body as far as the brahma world - all will do so because they will have developed and cultivated the four organs for spiritual power.
"Whatever ascetics or brahmins at present wield the various kinds of spiritual power, such that: having been one, they become many . . . they exercise mastery with the body as far as the brahma world - all do so because they have developed and cultivated the four organs for spiritual power.
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"Bhikkhus, whatever ascetics or brahmins in the past ... in the future ... at present wield the various kinds of spiritual power . . . all do so because they have developed and cultivated these four organs for spiritual power."
830. A Bhikkhu (Sans. Bhikshu i.e. Ascetic)[]
(Please fill details as in 823)
"Bhikkhus(monks), it is because he has developed and cultivated the four organs for spiritual-power(iddhi\riddhi) 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 illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna).
"What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind . . . samadhi(trance)state due to investigation and conditioning(sankhara) of striving.
"It is, bhikkhus, because he has developed and cultivated these four organs for spiritual power that a bhikkhu, by the destruction of the defilements, in this very life enters and dwells in the defilement-free liberation of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)."
831. A Teaching (Iddhadidesana sans. Riddhi-adi-desana)[]
(Please fill details as in 823)
"Bhikkhus(monks), I will teach you spiritual-power(iddhi\riddhi), the basis for spiritual power, the development of the organs for spiritual power and the way leading to the development of the organs for spiritual power.
"And what, bhikkhus, is spiritual power? Here, bhikkhus a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many ... he exercises mastery with the body as far as the brahma(arch-angel) world. This is called spiritual power.
"And what, bhikkhus, is the basis for spiritual power? It is the path and practice that leads to gaining spiritual power, to obtaining spiritual power. 270 This is called the basis for spiritual power.
"And what, bhikkhus, is the development of the organs for spiritual power? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving. This is called the development of the organs for spiritual power.
"And what, bhikkhus, is the way leading to the development of the organs for spiritual power? 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. This is called the way leading to the development of the organs for spiritual power."
832. Analysis (Vibhanga)[]
"Bhikkhus(monks), these four organs for spiritual-power(iddhi\riddhi), when developed and cultivated, are of great fruit and benefit.
"And how, bhikkhus, are the four organs for spiritual power developed and cultivated so that they are of great fruit and benefit?
"Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving, thinking: 'Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.' And he dwells perceiving after and before: 'As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.' Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
"He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) .. . samadhi(trance)state due to mind . . . samadhi(trance)state due to investigation ... he develops the mind imbued with luminosity.
(i. Analysis of desire as a basis)
"And what, bhikkhus, is desire that is too slack? It is desire that is accompanied by lassitude, associated with lassitude. 271 This is called desire that is too slack.
"And what, bhikkhus, is desire that is too tense? It is desire that is accompanied by restlessness, associated with restlessness. This is called desire that is too tense.
"And what, bhikkhus, is desire that is constricted internally? It is desire that is accompanied by sloth and torpor, associated with sloth and torpor. This is called desire that is constricted internally.
"And what, bhikkhus, is desire that is disturbed externally? It is desire that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called desire that is distracted externally.
"And how, bhikkhus, does a bhikkhu dwell perceiving after and before: 'As before, so after; as after, so before'? Here, bhikkhus, the perception(sanna sans. sangya) of after and before is well grasped by a bhikkhu, well attended to, well considered, well penetrated by illuminated-insight(panna). It is in this way, bhikkhus, that a bhikkhu dwells perceiving after and before: 'As before, so after; as after, so before.' 272
"And how, bhikkhus, does a bhikkhu dwell 'as below, so above; as above, so below'? Here, bhikkhus, a bhikkhu reviews this very body upwards from the soles of the feet, downwards from the tips of the hairs, enclosed in skin, as full of many kinds of impurities: 'There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, fluid of the joints, urine.' It is in this Way, bhikkhus, that a bhikkhu dwells 'as below, so above; as above, so below.'
"And how, bhikkhus, does a bhikkhu dwell 'as by day, so at night; as at night, so by day? Here, bhikkhus, at night a bhikkhu develops the basis for spiritual-power(iddhi\riddhi) that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power by day. Or else by day he develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving by way of the same qualities, the same features, the same aspects, as he develops that basis for spiritual power at night. It is in this way bhikkhus, that a bhikkhu dwells 'as by day, so at night; as at night, so by day.'
"And how, bhikkhus, does a bhikkhu, with a mind that is open and unenveloped, develop the mind imbued with luminosity? Here, bhikkhus, the perception of light is well grasped by a bhikkhu; the perception of day is well resolved upon. 273 It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
(ii. Analysis of energetic-strength as a basis)
"And what, bhikkhus, is energetic-strength(viriya) that it too slack? It is energetic-strength that is accompanied by lassitude, associated with lassitude. This is called energetic-strength that is too slack.
"And what, bhikkhus, is energetic-strength that is too tense? It is energetic-strength that is accompanied by restlessness, associated with restlessness. This is called energetic-strength that is too tense.
"And what, bhikkhus, is energetic-strength that is constricted internally? It is energetic-strength that is accompanied by sloth and torpor, associated with sloth and torpor. This is called energetic-strength that is constricted internally.
"And what, bhikkhus, is energetic-strength that is distracted externally? It is energetic-strength that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called energetic-strength that is distracted externally ... ( all as above)
"It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
(iii. Analysis of mind as a basis)
"And what, bhikkhus, is mind that is too slack? It is mind that is accompanied by lassitude, associated with lassitude. This is called mind that is too slack.
"And what, bhikkhus, is mind that is too tense? It is mind that is accompanied by restlessness, associated with restlessness. This is called mind that is too tense.
"And what, bhikkhus, is mind that is constricted internally? It is mind that is accompanied by sloth and torpor, associated with sloth and torpor. This is called mind that is constricted internally.
"And what, bhikkhus, is mind that is distracted externally? It is mind that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called mind that is distracted externally ... ( all as above) ...
"It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
(iv. Analysis of investigation as a basis)
"And what, bhikkhus, is investigation that is too slack? It is investigation that is accompanied by lassitude, associated with lassitude. This is called investigation that is too slack.
"And what, bhikkhus, is investigation that is too tense? It is investigation that is accompanied by restlessness, associated with restlessness. This is called investigation that is too tense.
"And what, bhikkhus, is investigation that is constricted internally? It is investigation that is accompanied by sloth and torpor, associated with sloth and torpor. This is called investigation that is constricted internally.
"And what, bhikkhus, is investigation that is distracted externally? It is investigation that is repeatedly distracted externally, repeatedly disturbed, on account of the five cords of sensual pleasure. This is called investigation that is distracted externally ... ( all as above ) ...
"It is in this way, bhikkhus, that a bhikkhu, with a mind that is open and unenveloped, develops the mind imbued with luminosity.
"When, bhikkhus, the four organs for spiritual-power(iddhi\riddhi) have been developed and cultivated in this way, they are of great fruit and benefit.
"When, bhikkhus, the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu wields the ious kinds of spiritual power: having been one, he becomes many; having been many, he becomes one ... he exercises mastery with the body as far as the brahma(arch-angel) world....
"When, bhikkhus, the four organs for spiritual power have been developed and cultivated in this way, 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 illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)."
(The six divine-knowledges(abhinna)\magical-powers should be elaborated[as in 2.152].)
(iii) The Iron Ball (Ayogulavaggo)[]
833. The Path (Maggga sans. Marg)[]
At Savatthi. "Bhikkhus(monks), before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, the thought occurred to me: 'What is the path and practice for the development of the organs for spiritual-power(iddhi\riddhi)?' It occurred to me: 'Here, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving ... (as in 823 in full) ... that possesses samadhi(trance)state due to investigation and conditioning(sankhara) of striving.... Thus, with a mind that is open and unenveloped, he develops the mind imbued with luminosity.
"'When the four organs for spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one ... he exercises mastery with the body as far as the brahma(arch-angel) world....
"'When, bhikkhus, the four organs for spiritual power have been developed and cultivated in this way, 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 illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)."'
(The six divine-knowledges(abhinna)\Magical-powers should be elaborated[as in 2.152].)
834. The Iron Ball (Ayogulavaggo)[]
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, does the Lord (Buddha) recall ever having gone to the brahma(arch-angel) world by spiritual-power(iddhi\riddhi) with a mind-made body?" 274
"I recall, Ananda, having gone to the brahma world by spiritual power with a mind-made body."
"But, venerable sir, does the Lord (Buddha) recall ever having gone to the brahma world by spiritual power with this body composed of the four great elements(dhatu)?" 275
"I recall, Ananda, having gone to the brahma world by spiritual power with this body composed of the four great elements."
"That the Lord (Buddha) is able 276 to go to the brahma world by spiritual power with a mind-made body, and that he recalls having gone to the brahma world by spiritual power with this body composed of the four great elements(dhatu): that is wonderful and amazing, venerable sir, on the part of the Lord (Buddha)."
"The Tathagatas, Ananda, are wonderful and possess wonderful qualities; the Tathagatas are amazing and possess amazing qualities.
"When, Ananda, the Tathagata immerses the body in the mind and the mind in the body, 277 and when he dwells having entered upon a blissful perception(sanna sans. sangya) and a buoyant perception in regard to the body, on that occasion the body of the Tathagata becomes more buoyant, malleable, wieldy, and luminous.
"Just as an iron ball, Ananda, heated all day, becomes more buoyant, malleable, wieldy, and luminous, so too, when the Tathagata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathagata becomes more buoyant, malleable, wieldy, and luminous.
"When, Ananda, the Tathagata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception in regard to the body, on that occasion the body of the Tathagata rises up without difficulty from the earth into the air. He wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; ..(as in 823).. he exercises mastery with the body as far as the brahma world.
"Just as, Ananda, a tuft of cotton wool or kapok, being light, sustained by the wind, rises up without difficulty from the earth into the air, so too, when the Tathagata immerses the body in the mind and the mind in the body, and when he dwells having entered upon a blissful perception and a buoyant perception regard to the body, on that occasion the body of the Tathagata rises up without difficulty from the earth into the air. He wields the various kinds of spiritual-power(iddhi\riddhi): having been one, he becomes many; having been many, he becomes one; .. . he exercises mastery with the body as far as the brahma world."
835. A Bhikkhu (Sans. Bhikshu)[]
"Bhikkhus(monks), there are these four organs for spiritual-power(iddhi\riddhi). What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These are the four organs for spiritual power.
"It is, bhikkhus, because he has developed and cultivated these four organs for spiritual power 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 illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)." 278
836. Simple Version (Sans. Suddhika)[]
"Bhikkhus(monks), there are these four organs for spiritual-power(iddhi\riddhi). What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These are the four organs for spiritual power."
837. Fruits (1) (Phala1)[]
"Bhikkhus(monks), there are these four organs for spiritual-power(iddhi\riddhi). What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These are the four organs for spiritual power.(as in 823)
"When, bhikkhus, these four organs for spiritual power have been developed and cultivated, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging(upadana sans. asakti), the state of non-rebirthing."
838. Fruits (2) (Phala2)[]
"Bhikkhus(monks), there are these four organs for spiritual-power(iddhi\riddhi). What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) . . . samadhi(trance)state due to mind . . . samadhi(trance)state due to investigation and conditioning(sankhara) of striving. These are the four organs for spiritual power.(As in 823)
"When, bhikkhus, these four organs for spiritual power have been developed and cultivated, seven fruits and benefits may be expected. What are the seven fruits and benefits?
"One attains final knowledge early in this very life. If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life, or at the time of death, then with the utter destruction(khaya\kshaya) of the five lower fetters one becomes an attainer of Nibbana in the interval ... an attainer of Nibbana upon landing ... an attainer of Nibbana without exertion ... an attainer of Nibbana with exertion ... one bound upstream, heading towards the Akanittha realm.
"When, bhikkhus, these four organs for spiritual power have been developed and cultivated, these seven fruits and benefits may be expected."
839. Ananda (1)[]
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, what now [286] is spiritual-power(iddhi\riddhi)? What is the basis for spiritual power? What is the development of the organs for spiritual power? What is the way leading to the development of the organs for spiritual power?"
(The Buddha's answers are exactly the same as in 831)
840. Ananda (2)[]
The Lord (Buddha) then said to the Venerable Ananda: "Ananda, what now is spiritual-power(iddhi\riddhi)? What is the basis for spiritual power? What is the development of the organs for spiritual power? What is the way leading to the development of the organs for spiritual power?"
(The Buddha answers his own questions exactly as in 831.)
841. A Number of Bhikkhus (1)[]
Then a number of bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, what now is spiritual-power(iddhi\riddhi)? What is the basis for spiritual power? What is the development of the organs for spiritual power? What is the way leading to the development of the organs for spiritual power?"
(The Buddha's answers are exactly the same as in 831.)
842. A Number ofBhikkhus (2)[]
(Please fill details as in 823)
Then a number of bhikkhus(monks) approached the Lord (Buddha).... The Lord (Buddha) then said to them: "Bhikkhus, what now is spiritual-power(iddhi\riddhi)? What is the basis for spiritual power? What is the development of the organs for spiritual power? What is the way leading to the development of the organs for spiritual power?"
(The Buddha answers his own questions exactly as in 831.)
843. Moggallana[]
There the Lord (Buddha) addressed the bhikkhus(monks) thus: "What do you think, bhikkhus, by having developed and cultivated what dhammas(attributes,law) has the bhikkhu Moggallana become so powerful and mighty?"
"Venerable sir, our teachings are rooted in the Lord (Buddha) ..."
"It is because he has developed and cultivated the four organs for spiritual-power(iddhi\riddhi) that the bhikkhu Moggallana has become so powerful and mighty. What four? Here, bhikkhus, the bhikkhu Moggallana has developed the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving, thinking: 'Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.' And he has dwelt perceiving after and before:
'As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.' Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ..(as in 823).. samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving, thinking:
'Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.'... Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
"It is, bhikkhus, because he has developed and cultivated these four organs for spiritual-power(iddhi\riddhi) that the bhikkhu Moggallana has become so powerful and mighty.
"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four organs for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one ... he exercises mastery with the body as far as the brahma(arch-angel) world....
"It is, bhikkhus, because the bhikkhu Moggallana has developed and cultivated these four organs for spiritual power that by the destruction(khaya\kshaya) of the defilements, in this very life he enters and dwells in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)." 279
844. The Tathagata[]
(Please fill details as in 823)
There the Lord (Buddha) addressed the bhikkhus thus: "What do you think, bhikkhus, by having developed and cultivated what dhammas(attributes,law) has the Tathagata become so powerful and mighty?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"It is because he has developed and cultivated the four organs for spiritual-power(iddhi\riddhi) that the Tathagata has become so powerful and mighty. What four? Here, bhikkhus, the Tathagata has developed the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving, thinking. Thus my desire will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.' And he has dwelt perceiving after and before: 'As before, so after; as after, so before; as below, so above; as above, so below; as by day, so at night; as at night, so by day.' Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity. He has developed the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) . . . samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and conditioning(sankhara) of striving, thinking: 'Thus my investigation will be neither too slack nor too tense; and it will be neither constricted internally nor distracted externally.'... Thus, with a mind that is open and unenveloped, he has developed the mind imbued with luminosity.
"It is, bhikkhus, because he has developed and cultivated these four organs for spiritual power that the Tathagata has become so powerful and mighty.
"It is, bhikkhus, because the Tathagata has developed and cultivated these four organs for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one ... he exercises mastery with the body as far as the brahma(arch-angel) world....
"It is, bhikkhus, because the Tathagata has developed and cultivated these four organs for spiritual power that by the destruction(khaya\kshaya) of the defilements, in this very life he enters and dwells in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna)."
(iv) Ganges Repetition Series (Gangapeyyalavaggo)[]
845-856. 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 four organs for spiritual-power(iddhi\riddhi) slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu develop and cultivate the four organs for spiritual-power(iddhi\riddhi) so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) ... samadhi(trance)state due to mind ... samadhi(trance)state due to investigation and sankhara(behavior) of striving.
"It is in this way, bhikkhus, that a bhikkhu develops and cultivates the four organs for spiritual power so that he slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 92-102.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve
Thus the subchapter is recited.
(v) Alertfulness Section (Appamadavaggo sans. Apramadvarg)[]
857-866. The Tathagata, Etc.[]
(To be elaborated by way of the organs for spiritual power parallel to 139-148.)
Tathagata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun.
Together with the cloth as tenth.
(vi) Strenuous Deeds (Balakaraniyavaggo)[]
867-878. Strenuous, Etc.[]
(To be elaborated parallel to 149-60.)
Strenuous, seeds, and nagas,
The tree, the pot, the spike,
The sky, and two on clouds.
The ship, guest house, and river.
[]
879-888. Searches, Etc. (Esanadi)[]
(To be elaborated parallel to 161-170.)
Searches, discriminations, defilements,
Kinds of existence(bhavo), threefold suffering,
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(viii) Floods (Oghavaggo)[]
889-897. Floods, Etc.[]
(To be elaborated parallel to 171-179.)
898. 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 four organs for spiritual-power(iddhi\riddhi) 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 develops the basis for spiritual power that possesses samadhi(trance)state due to desire and conditioning(sankhara) of striving. He develops the basis for spiritual power that possesses samadhi(trance)state due to energetic-strength(viriya) . . samadhi(trance)state due to mind . . . samadhi(trance)state due to investigation and sankhara(behavior) of striving.
"These four organs for spiritual power are 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."
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 8 : Connected Discourses with Anuruddha (Anuruddhasamyutta) {Samyutta-52}[]
(i) Alone (Rahogatavaggo)[]
899. Alone (1) (Rahogata1)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. 280 Then, while the Venerable Anuruddha was alone in seclusion, a thought arose in his mind thus: "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."
Then the Venerable Mahamoggallana, having known with his own mind the thought in the Venerable Anuruddha's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:
"To what extent, friend Anuruddha, have these four establishments of meditation been undertaken by a bhikkhu?"
"Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the nature of origination in the body internally; 281 he dwells watching-in-meditation on the nature of decline in the body internally; he dwells watching-in-meditation on the nature of origination and decline in the body internally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world:
"He dwells watching-in-meditation(anupassi) on the nature of origination in the body externally; he dwells watching-in-meditation on the nature of decline in the body externally; he dwells watching-in-meditation on the nature of origination and decline in the body externally - ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on the nature of origination in the body internally and externally; he dwells watching-in-meditation on the nature of decline in the body internally and externally; he dwells watching-in-meditation on the nature of origination and decline in the body internally and externally - ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"If he wishes: 282 'May I dwell perceiving the repulsive in the unrepulsive' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells perceiving the unrepulsive therein. If he wishes:
'May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,' he dwells perceiving the unrepulsive therein. If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano).
"He dwells watching-in-meditation(anupassi) on the nature of origination ... the nature of decline ... the nature of origination and decline in sensations(vedana) internally ... in sensations(vedana) externally ... in sensations(vedana) internally and externally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano).
"He dwells watching-in-meditation on the nature of origination ... the nature of decline . . . the nature of origination and decline in mind internally ... in mind externally ... in mind internally and externally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If he wishes: 'May I dwell perceiving the repulsive in the urirepulsive' he dwells perceiving the repulsive therein if wishes: 'Avoiding both the urirepulsive and the repulsive, may dwell equanimously, meditative(satima) and completely comprehending (sampajano)' then he dwells therein equanimously, meditative and completely comprehending (sampajano).
"He dwells watching-in-meditation(anupassi) on the nature of origination ... the nature of decline . . . the nature of origination and decline in phenomena(dhamma) internally ... in phenomena(dhamma) externally ... in phenomena(dhamma) internally and externally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative and completely comprehending (sampajano)' then he dwells therein equanimously, meditative(satima) and completely comprehending (sampajano).
"It is in this way, friend, that these four establishments of meditation(sati) have been undertaken by a bhikkhu."
900. Alone (2) (Rahogata2)[]
At Savatthi. Then, while the Venerable Anuruddha was alone in seclusion, a thought arose in his mind thus: "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."
Then the Venerable Mahamoggallana, having known with his own mind the thought in the Venerable Anuruddha's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:
"To what extent, friend Anuruddha, have these four establishments of meditation been undertaken by a bhikkhu(monk)?"
"Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body internally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on the body in the body externally, ardent.
completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation(anupassi) on the body in the body internally and externally, 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) internally ... watching-in-meditation on sensations(vedana) in sensations(vedana) externally ... watching-in-meditation on sensations(vedana) in sensations(vedana) internally and externally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on mind in mind internally . . . watching-in-meditation(anupassi) on mind in mind externally ... watching-in-meditation(anupassi) on mind in mind internally and externally, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on phenomena(dhamma) in phenomena(dhamma) internally ... watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) externally ... watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) internally and externally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"It is in this way, friend, that these four establishments of meditation have been undertaken by a bhikkhu."
901. Sutanu[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was dwelling at Savatthi on the bank of the Sutanu. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and 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, friends, because I have developed and cultivated the four establishments of meditation(sati) that I have attained to greatness of divine-knowledge. What four? Here, friends, I 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 dwell watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, clearly comprehendin meditative, having removed covetousness and displeasure regard to the world.
"It is, friends, because I have developed and cultivated these four establishments of meditation that I have attained to greatness of divine-knowledge. Further, friends, it is because I have developed and cultivated these four establishments of meditation that I directly knew the inferior state as inferior; that I directly knew the middling state as middling; that I directly knew the sublime state as sublime." 283
902. The Thornbush-Grove(1) (Kandaki1)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha, the Venerable Sariputta, and the Venerable Mahamoggallana were dwelling at Saketa in the Thornbush-Grove(Kandakivana). 284 Then, in the evening, the Venerable Sariputta and the Venerable Mahamoggallana emerged from seclusion, approached the Venerable Anuruddha, and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side, and the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, what are the dhammas(attributes,law) that a bhikkhu(monk) who is a trainee should enter and dwell in?"
"Friend, Sariputta, a bhikkhu who is a trainee should enter and dwell in the four establishments of 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. A bhikkhu who is a trainee should enter and dwell in these four establishments of meditation."
903. The Thornbush-Grove(Kandakivana) (2) (Kandaki2)[]
(Please fill details as in 899)
At Saketa. Sitting to one side the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, what are the dhammas(attributes,law) that a bhikkhu(monk) who is beyond training should enter and dwell in?"
"Friend, Sariputta, a bhikkhu who is beyond training should enter and dwell in the four establishments of 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. A bhikkhu who is beyond training should enter and dwell in these four establishments of meditation."
904. The Thornbush-Grove(3) (Kandaki3)[]
(Please fill details as in 899)
At Saketa. 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 have attained to greatness of divine-knowledge. Further, friend, it is because I have developed and cultivated these four establishments of meditation that I directly know the thousandfold world." 285
905. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)[]
(Please fill details as in 899)
At Savatthi. There the Venerable Anuruddha addressed the bhikkhus thus: "Friends, bhikkhus!"
"Friend!" those bhikkhus replied. The Venerable Anuruddha said this:
"Friends, these four establishments of meditation(sati), when developed and cultivated, lead to the destruction(khaya\kshaya) of craving(tanha sans. trishna). What four? Here, friends, 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, when developed and cultivated, lead to the destruction of craving."
906. The Salala-Tree Hut (Salalagara)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was living at Savatthi in a Salala - tree hut. There the Venerable Anuruddha addressed the bhikkhus thus....
"Friends, the river Ganges slants, slopes, and inclines towards the east. Now suppose a great crowd of people would come along bringing a shovel and basket, thinking: 'We will make this river Ganges slant, slope, and incline towards the west.' 286 What do you think, friends, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?"
"No, friend. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation."
"So too, friends, when a bhikkhu(monk) is developing and cultivating the four establishments of meditation(sati), kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious(punya) deeds.' Indeed, friends, when that bhikkhu is developing and cultivating the four establishments of meditation, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life.
"And how, friends, does a bhikkhu develop and cultivate the four establishments of meditation? Here, friends, 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, friends, that a bhikkhu develops and cultivates the four establishments of meditation."
907. Ambapali's Grove (Ambapalivana sans. Amrapali-van)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha and the Venerable Sariputta were dwelling at Vesali in Ambapali's Grove. Then, in the evening, the Venerable Sariputta emerged from seclusion.... Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?"
"Now, friend, I usually dwell with a mind well established in the four establishments of meditation(sati). 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.
"The bhikkhu(monk), friend, 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(vimutta sans. vimukt) through final knowledge, usually dwells with a mind well established in these four establishments of meditation."
"It is a gain for us, friend, it is well gained by us, friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance."
908 Gravely Ill (Balhagilana)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was dwelling at Savatthi in the Blind men's grove(Andhavana), sick, afflicted, gravely ill. Then a number of bhikkhus approached the Venerable Anuruddha and said to him:
"In what dwelling does the Venerable Anuruddha usually dwell so that the arisen bodily painful sensations(vedana) do not persist obsessing his mind?"
"It is, friends, because I dwell with a mind well established in the four establishments of meditation(sati) that the arisen bodily sensations(vedana) do not persist obsessing my mind. 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 covetous and displeasure in regard to the world.
"It is, friends, because I dwell with a mind well established i n these four establishments of meditation that the arisen bodily painful sensations(vedana) do not persist obsessing my mind."
(ii) The Second Subchapter[]
909. A Thousand Aeons (Kappasahassa sans. Kalp-sahasra)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Anuruddha:
"By having developed and cultivated what dhammas(attributes,law) has the Venerable Anuruddha attained to greatness of divine-knowledge(abhinna)?"
"It is, friends, because I have developed and cultivated the four establishments of meditation(sati) that I have attained to greatness of divine-knowledge. What four? Here, friends, 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, friends, because I have developed and cultivated these four establishments of meditation that I have attained to greatness of divine-knowledge. Further, friends, it is because I have developed and cultivated these four establishments of meditation that I recollect a thousand aeons(kappa\kalpa)."
910. Spiritual Power (Iddhividha)[]
(as n 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation that I wield the various kinds of spiritual-power(iddhi\riddhi): having been one I become many; having been many I become one ..(as n 823).. I exercise mastery with the body as far as the brahma(arch-angel) world."
911. The Divine Ear (Dibbasota sans. Divya-strota)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that with the divine ear element, which is purified and surpasses the human, I hear both kinds of sound, the divine and the human, those that are far as well as near."
912. Encompassing the Mind (Cetopariya)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust(raag) as a mind with lust ... an unliberated mind as an unliberated mind."
913. The Possible (Thana)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand the possible as possible and the impossible as impossible." 287
914. The Undertaking of Kamma (Kammasamadana)[]
(as in 899). . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the result of past, future, and present kamma(karma) by way of potential and by way of cause."
915. Leading Everywhere (Sabbatthagamini)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as
it really is the way leading everywhere."
916. Diverse Elements (Nana-dhatu)[]
(as in 899).."Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the world with its manifold and diverse elements(dhatu).
917. Diverse Dispositions (Nanadimutti)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the diversity in the dispositions of beings."
918. Degrees of the Faculties (Indriyaparopariyatta)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the degrees of maturity in the spiritual faculties of other beings and persons."
919. The Jhanas, Etc. (Sans. Dhyana)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the defilement, the cleansing, and the emergence in regard to the jhanas, deliverances(vimokkha), samadhi(trance)states, and attainments."
920. Past Abodes (Pubbenivasa sans. Poorva-Nivasa )[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I recollect my manifold past abodes, that is, one past birth, two past births ..(as in 823).. many aeons(kappa\kalpa) of world-contraction and expansion.... Thus I recollect my manifold past abodes with their modes and details."
921. The Divine Eye (Dibbacakkhu sans. Divya-caskshu)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn ..(as in 823).. and I understand how beings go on in accordance with their kamma(karma)."
922. The Destruction of the Defilements (Asavakkhaya sans. Ashrav-Kshaya)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that by the destruction(khaya\kshaya) of the defilements, in this very life I enter and dwell in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for myself with divine-knowledge(abhinna)."
Chapter 9 : Connected Discourses on Jhanas/Self-Absorption (Jhanasamyutta) {Samyutta-53}[]
(i) Ganges Repetition Series (Gangapeyyalavaggo)[]
923-934. The River Ganges - Eastward, Jhanadi Etc.[]
At Savatthi. There the Lord (Buddha) said this:
"Bhikkhus(Monks), there are these four jhanas. What four? 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. 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(satima) and clearly comphending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, meditative, 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(sati) by equanimity(upekkha). These are the four jhanas. 288
"Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four jhanas slants, slopes, and inclines towards Nibbana.
"And how, bhikkhus, does a bhikkhu who develops and cultivates the four jhanas slant, slope, and incline towards Nibbana? Here, bhikkhus, secluded from sensual pleasures, secluded from harmful(akusala) states, a bhikkhu enters and dwells in the first jhana ... the second jhana ... the third jhana ... the fourth jhana.
"It is in this way, bhikkhus, that a bhikkhu who develops and cultivates the four jhanas slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to previous 92-102.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve
Thus the subchapter is recited.
(ii) Alertfulness Section (Appamadavaggo sans. Apramad-varg)[]
935-944. The Tathagata, Etc.[]
(To be elaborated by way of the jhanas parallel to 139-148.)
Tathagata, footprint, roof peak.
Roots, heartwood, jasmine.
Monarch, the moon and sun.
Together with the cloth as tenth.
(iii) Strenuous Deeds (Balakaraniyavaggo)[]
945-956. Strenuous, Etc. (Balakaraniya)[]
(To be elaborated parallel to 149-160.)
Strenuous, seeds, and nagas.
The tree, the pot, the spike.
The sky, and two on clouds.
The ship, guest house, and river.
[]
957-966 Searches, Etc. (Esana)[]
(To be elaborated parallel to 161-170.)
Searches, discriminations, defilements.
Kinds of existence(bhavo), threefold suffering,
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(v) Floods (Oghavaggo)[]
967-975. Floods, Etc.[]
(To be elaborated parallel to 171-179.)
976. 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 four jhanas 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, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, a bhikkhu enters and dwells in the first jhana . . . the second jhana . . . the third jhana . . . the fourth jhana.
"These four jhanas are to be developed for divine-knowledge of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), 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.
Chapter 10 : Connected Discourses on Breathing (Anapanasamyutta) {Samyutta-54}[]
(i) One dhamma(quality,law) (Ekadhammavaggo)[]
977. One dhamma(quality,law) (Ekadhamma)[]
At Savatthi. There the Lord (Buddha) said this:
"Bhikkhus(Monks), one dhamma(quality,law), when developed and cultivated, is of great fruit and benefit. What one dhamma(quality,law)? meditation(sati) of breathing. And how, bhikkhus, is meditation of breathing developed and cultivated so that it is of great fruit and benefit?
"Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out. 289
"Breathing in long, he knows: 'I breathe in long'; or breathing out long, he knows: 'I breathe out long.' Breathing in short, he knows: 'I breathe in short'; or breathing out short, he knows: 'I breathe out short.' He trains thus: 'Experiencing the whole body, I will breathe in'; he trains thus: 'Experiencing the whole body, I will breathe out.' He trains thus: 'Tranquillizing the bodily sankhara(compulsive-behavior-conditioning), I will breathe in'; he trains thus: 'Tranquillizing the bodily sankhara(behavior-conditioning), I will breathe out.' 290
"He trains thus: 'Experiencing bliss(piti/preeti), I will breathe in'; he trains thus: 'Experiencing bliss, I will breathe out.' He trains thus: 'Experiencing happiness(sukh), I will breathe in'; he trains thus:
'Experiencing happiness, I will breathe out.' He trains thus:
'Experiencing the mental sankhara(behavior-conditioning), I will breathe in'; he trains thus: 'Experiencing the mental sankhara(behavior-conditioning), I will breathe out.' He trains thus: 'Tranquillizing the mental sankhara(behavior-conditioning), I will breath in'; he trains thus: 'Tranquillizing the mental sankhara(compulsive-behavior-conditioning), I will breathe out.' 291
"He trains thus: 'Experiencing the mind, I will breathe in'- he trains thus: 'Experiencing the mind, I will breathe out.' He trains thus: 'Gladdening the mind, I will breathe in'; he trains thus - 'Gladdening the mind, I will breathe out.' He trains thus- 'Concentrating the mind, I will breathe in'; he trains thus - 'Concentrating the mind, I will breathe out.' He trains thus - 'Liberating the mind, I will breathe in'; he trains thus: 'Liberating the mind, I will breathe out.' 292
"He trains thus: 'watching-in-meditation(anupassi) on impermanence(anicca sans. anitya), I will breathe in'; he trains thus: 'watching-in-meditation on impermanence(anicca), I will breathe out.' He trains thus: 'watching-in-meditation on fading away, I will breathe in'; he trains thus: 'watching-in-meditation on fading away, I will breathe out.' He trains thus: 'watching-in-meditation on cessation(nirodha), I will breathe in'; he trains thus: 'watching-in-meditation on cessation, I will breathe out.' He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.' 293
"It is, bhikkhus, when meditation(sati) of breathing is developed and cultivated in this way that it is of great fruit and benefit."
978. Factors of Enlightenment (Bojjhanga sans. Bodhyang)[]
"Bhikkhus(monks), meditation(sati) of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is meditation of breathing developed and cultivated so that it is of great fruit and benefit?
"Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by meditation of breathing, based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). He develops the enlightenment factor of discrimination-of-states(dhammavicaya) ... the enlightenment factor of equanimity(upekkha) accompanied by meditation of breathing, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
"It is in this way, bhikkhus, that meditation of breathing is developed and cultivated so that it is of great fruit and benefit."
979. Simple Version (Suddhika)[]
"Bhikkhus(monks), meditation(sati) of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is meditation of breathing developed and cultivated so that it is of great fruit and benefit?
"Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... (all as in 977) ... He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that meditation of breathing is developed and cultivated so that it is of great fruit and benefit."
980. Fruits (1) (Phala1)[]
( All as in preceding sutta, with the follozuing addition:)
"When, bhikkhus, meditation(sati) of breathing has been developed and cultivated in this way, one of two fruits may be expected: either final knowledge in this very life or, if there is a residue of clinging(upadana sans. asakti), the state of non-rebirthing."
981. Fruits (2) (Phala2)[]
( All as in 979, with the following addition:)
"When, bhikkhus, meditation(sati) of breathing has been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?
"One attains final knowledge early in this very life.
"If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death.
"If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction(khaya\kshaya) of the five lower fetters one becomes an attainer of Nibbana in the interval.
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana upon landing.
"If one does not attain final knowledge early in this very life or become an attainer of Nibbana upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana without exertion.
"If one does not attain final knowledge early in this Very life or become an attainer of Nibbana without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana with exertion.
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana with exertion, then with the utter destruction(khaya\kshaya) of the five lower fetters one becomes one bound upstream, heading towards the Akanittha realm.
"When, bhikkhus, meditation(sati) of breathing has been developed and cultivated in this way, these seven fruits and benefits may be expected."
982. Arittha[]
At Savatthi. There the Lord (Buddha) said this:
"Bhikkhus(Monks), do you develop meditation(sati) of breathing?"
When this was said, the Venerable Arittha said to the Lord (Buddha):
"Venerable sir, I develop meditation of breathing."
"But in what way, Arittha, do you develop meditation of breathing?"
"I have abandoned sensual desire for past sensual pleasures, venerable sir, I have gotten rid of sensual desire for future sensual pleasures, and I have thoroughly dispelled perceptions of aversion towards dhammas(attributes,law) internally and externally. Just meditative(satima) I breathe in, meditative I breathe out. It is in this way, venerable sir, that I develop meditation of breathing."
"That is meditation of breathing, Arittha, I do not say that it is not. But as to how meditation of breathing is fulfilled in detail, Arittha, listen and be mindful(manasikaro), I will speak." 294
"Yes, venerable sir," the Venerable Arittha replied. The Lord (Buddha) said this:
"And how, Arittha, is meditation of breathing fulfilled in detail? Here, Arittha, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, Arittha, that meditation of breathing is fulfilled in detail."
983. Mahakappina[]
At Savatthi. Now on that occasion the Venerable Mahakappina was sitting not far from the Lord (Buddha), with his legs folded crosswise, holding his body straight, having set up meditation(sati) in front of him. The Lord (Buddha) saw him sitting nearby, with his legs folded crosswise, his body straight, having set up meditation in front of him. Having seen him, he addressed the bhikkhus thus:
"Bhikkhus(Monks), do you see any shaking or trembling in this bhikkhu's body?"
"Venerable sir, whenever we see that venerable one, whether he is sitting in the midst of the Sangha(fraternity) or sitting alone in private, we never see any shaking or trembling in that venerable one's body."
"Bhikkhus, that bhikkhu gains at will, without trouble or difficulty, that samadhi(trance)state through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind. And what samadhi(trance)state is it through the development and cultivation of which no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind?
"It is, bhikkhus, when samadhi(trance)state by meditation of breathing 295 has been developed and cultivated that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind. And how, bhikkhus, is samadhi(trance)state by meditation of breathing developed and cultivated so that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind?
"Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is, bhikkhus, when samadhi(trance)state by meditation of breathing has been developed and cultivated in this way that no shaking or trembling occurs in the body, and no shaking or trembling occurs in the mind."
984. The Simile of the Lamp (Padipopama sans. Pradeep-upama)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, is of great fruit and benefit. And how, bhikkhus, is samadhi(trance)state by meditation of breathing developed and cultivated so that it is of great fruit and benefit?
"Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that samadhi(trance)state by meditation of breathing is developed and cultivated so that it is of great fruit and benefit.
"I too, bhikkhus, before 'my enlightenment, while I was still a bodhisatta, not yet fully enlightened, generally dwelt in this dwelling. While I generally dwelt in this dwelling, neither my body nor my eyes became fatigued and my mind, by not clinging(upadana sans. asakti), was liberated(vimutta sans. vimukt) from the defilements.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May neither my body nor my eyes become fatigued and may my mind, by not clinging(upadana sans. asakti), be liberated from the defilements,' this same samadhi(trance)state by meditation of breathing should be closely attended to. 296
"Therefore, bhikkhus, if a bhikkhu wishes: 'May the memories and intentions connected with the household life be abandoned by me,' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 297 'May I dwell perceiving the repulsive in the unrepulsive' this same samadhi(trance)state by meditation of breathing should be closely attended to. If a bhikkhu wishes: 'May I dwell perceiving the unrepulsive in repulsive' this same samadhi(trance)state by meditation of breathing should be closely attended to. If a bhikkhu wishes: 'May I dwell perceiving the repulsive in the unrepulsive and the repulsive' this same samadhi(trance)state by meditation of breathing should be closely attended to. If a bhikkhu wishes: 'May I dwell perceiving the unrepulsive in the repulsive and the unrepulsive' this same samadhi(trance)state by meditation of breathing should be closely attended to. If a bhikkhu wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimous, meditative(satima) and completely comprehending (sampajano)' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, secluded from sensual pleasures, secluded from harmful(akusala sans. akushal) states, enter and dwell in the first jhana, which is accompanied by thought and examination, with bliss(piti/preeti) and happiness(sukh) born of seclusion' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the subsiding of thought and examination, enter and dwell in the second jhana, which has internal confidence and singularity-of-mind(ekodibhavam), is without thought and examination, and has bliss and happiness born of samadhi(trance)state' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the fading away as well of bliss(piti/preeti), dwell equanimous and, meditative(satima) and completely comprehending (sampajano), may I experience happiness with the body; may I enter and dwell in the third jhana of which the noble ones declare: "He is equanimous, meditative, one who dwells happily" this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the abandoning of happiness and sorrow, and with the previous passing away of joy and displeasure, enter and dwell in the fourth jhana, which is neither painful nor pleasant and includes the purification of meditation by equanimity(upekkha)' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement(patigha), with nonattention to perceptions of diversity, aware that "space is infinite," enter and dwell in the faculty of the infinity of space' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of the infinity of space, aware that "consciousness(vinnana sans. vigyan) is infinite," enter and dwell in the faculty of the infinity of consciousness' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of the infinity of consciousness, aware that "there is nothing," enter and dwell in the faculty of nothingness' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of nothingness, enter and dwell in the faculty of neither-perception-nor-nonperception' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"Therefore, bhikkhus, if a bhikkhu wishes: 'May I, by completely transcending the faculty of neither-perception-nor-non-perception, enter and dwell in the cessation(nirodha) of perception(sanna sans. sangya) and sensation(vedana)' this same samadhi(trance)state by meditation of breathing should be closely attended to.
"When, bhikkhus, the samadhi(trance)state by meditation of breathing has been developed and cultivated in this way, if he feels a pleasant sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.' 298 If he feels a painful sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.' If he feels a neither-painful-nor-pleasant sensation(vedana), he understands: 'It is impermanent'; he understands: 'It is not held to'; he understands: 'It is not delighted in.'
"If he feels a pleasant sensation(vedana), he feels it detached; if he feels a painful sensation(vedana), he feels it detached; if he feels a neither-painful-nor-pleasant sensation(vedana), he feels it detached.
"When he feels a sensation(vedana) terminating with the body, he understands: 'I feel a sensation(vedana) terminating with the body.' When he feels a sensation(vedana) terminating with life, he understands: 'I feel a sensation(vedana) terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.'
"Just as, bhikkhus, an oil lamp burns in dependence on the oil and the wick, and with the exhaustion of the oil and the wick it is extinguished through lack of fuel, so too, bhikkhus, when a bhikkhu feels a sensation(vedana) terminating with the body ... terminating with life ... He understands: 'With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here.'"
985. At Vesali[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. 299 Now on that occasion the Lord (Buddha) was giving the bhikkhus a talk on foulness (of body) in many ways (for detachment & dispassion), was speaking in praise of foulness, was speaking in praise of the development of foulness meditation. 300
(Note : In order to establish in celibacy & to avoid self adulation & to avoid attraction of opposite gender, in foulness meditation, one is supposed to consider various 32 foul elements(dhatu) that comprise the body as well as simile of rotting corpse, putrid corpse, corpse with worms etc. )
Then the Lord (Buddha) addressed the bhikkhus thus:
"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." 301
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then those bhikkhus, thinking: "The Lord (Buddha) was giving a talk on foulness in many ways, was speaking in praise of foulness, was speaking in praise of the development of foulness meditation," dwelt devoted to the development of foulness meditation in its many aspects and factors. Being repelled, humiliated, and disgusted with this body, they sought for an assailant. In one day ten bhikkhus used the knife, or in one day twenty or thirty bhikkhus used the knife. 302
Then, when that half-month had passed, the Lord (Buddha) emerged from seclusion and addressed the Venerable Ananda:
"Why, Ananda, does the Bhikkhu Sangha(fraternity) look so diminished?" 303
"Venerable sir, that is because [the Lord (Buddha) had given a talk on foulness in many ways, had spoken in praise of foulness, had spoken in praise of the development of foulness meditation, and those bhikkhus,] 304 thinking: 'The Lord (Buddha) was giving a talk on foulness in many ways, was speaking in praise of foulness, was speaking in praise of the development of foulness meditation' dwelt devoted to the development of foulness meditation in its many aspects and factors. Being repelled, humiliated, and disgusted with this body, they sought for an assailant in one day ten bhikkhus used the knife, or in one day twenty or thirty bhikkhus used the knife. It would be good, venerable sir if the Lord (Buddha) would explain another method so that this Bhikkhu Sangha may be established in final knowledge."
"Well then, Ananda, assemble in the attendance hall all the bhikkhus who are living in dependence on Vesali."
"Yes, venerable sir," the Venerable Ananda replied, and he assembled in the attendance hall all the bhikkhus who were living in dependence on Vesali, as many as there were. Then he approached the Lord (Buddha) and said to him: "The Bhikkhu Sangha has assembled, venerable sir. Let the Lord (Buddha) come at his own convenience."
Then the Lord (Buddha) went to the attendance hall, sat down in the appointed seat, and addressed the bhikkhus thus:
"Bhikkhus(Monks), this samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells right on the spot evil harmful(akusala sans. akushal) states whenever they arise. 305
"Just as, bhikkhus, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot, 306 so too samadhi(trance)state by meditation of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells on the spot evil harmful(akusala) states whenever they arise. And how is this so?
"Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that samadhi(trance)state by meditation of breathing is developed and cultivated so that it is peaceful and sublime, an ambrosial pleasant dwelling, and it disperses and quells on the spot evil harmful(akusala) states whenever they arise.
986. Kimbila[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Kimbila in the Bamboo-Grove(Veluvan). There the Lord (Buddha) addressed the Venerable Kimbila thus: "How is it now, Kimbila, that samadhi(trance)state by meditation(sati) of breathing is developed and cultivated so that it is of great fruit and benefit?"
When this was said, the Venerable Kimbila was silent. A second time ... A third time the Lord (Buddha) addressed the Venerable Kimbila: "How is it now, Kimbila, that samadhi(trance)state by meditation of breathing is developed and cultivated so that it is of great fruit and benefit?" A third time the Venerable Kimbila was silent.
When this happened, the Venerable Ananda said to the Lord (Buddha):
"Now is the time for this. Lord (Buddha)! Now is the time for this. Fortunate One(Sugato)! The Lord (Buddha) should speak on samadhi(trance)state by meditation of breathing. Having heard it from the Lord (Buddha), the bhikkhus will remember it."
"Well then, Ananda, listen and be mindful(manasikaro), I will speak."
"Yes, venerable sir," the Venerable Ananda replied. The Lord (Buddha) said this:
"And how, Ananda, is samadhi(trance)state by meditation of breathing developed and cultivated so that it is of great fruit and benefit? Here, Ananda, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative he breathes in, meditative(satima) he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
(i. Meditation of the body(Kayanupassana))
"Whenever, 307 Ananda, a bhikkhu, when breathing in long, knows: 'I breathe in long'; or, when breathing out long, knows: 'I breathe out long'; when breathing in short, knows: 'I breathe in short'; or, when breathing out short, knows: 'I breathe out short'; when he trains thus: 'Experiencing the whole body, I will breathe in'; when he trains thus: 'Experiencing the whole body, I will breathe out'; when he trains thus: 'Tranquillizing the bodily sankhara(compulsive-behavior-conditioning), I will breathe in'; when he trains thus: 'Tranquillizing the bodily sankhara(behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent completely comprehending (sampajano), meditative, having removed covetousnes and displeasure in regard to the world. For what reason? I call this a certain kind of body, Ananda, that is, breathing in and breathing out. 308 Therefore, Ananda, on that occasion the bhikkhu dwells 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.
(ii. Meditation of sensations(Vedananupassana))
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing bliss(piti/preeti), I will breathe in'; when he trains thus: 'Experiencing bliss(piti/preeti), I will breathe out'; when he trains thus: 'Experiencing happiness(sukh), I will breathe in'; when he trains thus: 'Experiencing happiness, I will breathe out'; when he trains thus: 'Experiencing the mental sankhara(behavior-conditioning), I will breathe in'; when he trains thus:
'Experiencing the mental sankhara(behavior-conditioning), I will breathe out'; when he trains thus: 'Tranquillizing the mental sankhara(behavior-conditioning), I will breathe in'; when he trains thus: 'Tranquillizing the mental sankhara(compulsive-behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of sensation(vedana), Ananda, that is, close attention to breathing in and breathing out. 309 Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
(iii. Meditation of Mind(Cittanupassana) )
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing the mind, I will breathe in'; when he trains thus: 'Experiencing the mind, I will breathe out'; when he trains thus: 'Gladdening the mind, I will breathe in'; when he trains thus: 'Gladdening the mind, I will breathe out'; when he trains thus: 'Concentrating the mind, I will breathe in'; when he trains thus: 'Concentrating the mind, I will breathe out'; when he trains thus: 'Liberating the mind, I will breathe in'; when he trains thus: 'Liberating the mind, I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. For what reason? I say, Ananda, that there is no development of samadhi(trance)state by meditation of breathing for one who is muddled and who lacks complete comprehension (sampajanna). Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
(iv. Meditation-of-phenomena(Dhammanupassana))
"Whenever, Ananda, a bhikkhu trains thus: 'watching-in-meditation(anupassi) on impermanence(anicca sans. anitya), I will breathe in'; when he trains thus:
'watching-in-meditation on impermanence(anicca), I will breathe out'; when he trains thus: 'watching-in-meditation on fading away, I will breathe in'; when he trains thus: 'watching-in-meditation on fading away, I will breathe out'; when he trains thus: 'watching-in-meditation on cessation(nirodha), I will breathe in'; when he trains thus: 'watching-in-meditation on cessation, I will breathe out'; when he trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; when he trains thus: 'watching-in-meditation on relinquishment, I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation on phenomena(dhamma) in phenomena, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. Having seen with illuminated-insight(panna) the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity(upekkha). 310 Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on phenomena(dhamma) in phenomena, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"Suppose, Ananda, at a crossroads there is a great mound of soil. If a cart or chariot comes from the east, west, north, or south, it would flatten that mound of soil. 311 So too, Ananda, when a bhikkhu dwells watching-in-meditation on the body in the body, sensations(vedana) in sensations(vedana), mind in mind, phenomena(dhamma) in phenomena(dhamma), he flattens evil harmful(akusala) states."
(ii) The Second Subchapter (Ananda)[]
987. At Icchanangala[]
(How Buddha dwells During Rains Retreat)
On one occasion the Lord (Buddha) was dwelling at Icchanangala in the Icchanangala Wood. There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), I wish to go into seclusion for three months I should not be approached by anyone except the one who brings me almsfood."
"Yes, venerable sir," those bhikkhus replied, and no one approached the Lord (Buddha) except the one who brought him almsfood.
Then, when those three months had passed, the Lord (Buddha) emerged from seclusion and addressed the bhikkhus thus:
"Bhikkhus(Monks), if ascetics of other sects ask you: 'In what dwelling, friends, did the Lord (Buddha) generally dwell during the rains residence?' - being asked thus, you should answer those ascetics thus: 'During the rains residence, friends, the Lord (Buddha) generally dwelt in the samadhi(trance)state by meditation(sati) of breathing.'
"Here, bhikkhus, meditative(satima) I breathe in, meditative I breathe out. When breathing in long I know: 'I breathe in long'; when breathing out long I know: 'I breathe out long.' When breathing in short I know: I breathe in short'; when breathing out short I know: 'I breathe out short.' I know: 'Experiencing the whole body I will breathe in.'... I know: 'watching-in-meditation(anupassi) on relinquishment, I will breathe out.' 312
"If anyone, bhikkhus, speaking rightly could say of anything:
'It is a noble dwelling, a divine dwelling, the Tathagata's dwelling' it is of samadhi(trance)state by meditation of breathing that one could rightly say this.
"Bhikkhus, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage: for them samadhi(trance)state by meditation of breathing, when developed and cultivated, leads to the destruction(khaya\kshaya) of the defilements. 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), those completely liberated(vimutta sans. vimukt) through final knowledge: for them samadhi(trance)state by meditation of breathing, when developed and cultivated, leads to a pleasant dwelling in this very life and to meditation and complete comprehension (sampajanna). 313
"If anyone, bhikkhus, speaking rightly could say of anything:
'It is a noble dwelling, a divine dwelling, the Tathagata's dwelling', it is of samadhi(trance)state by meditation of breathing that one could rightly say this."
988. In Perplexity (Kankheyya)[]
On one occasion the Venerable Lomasavangisa was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Venerable Lomasavangisa, paid homage to him, sat down to one side, and said to him:
"Is it the case, venerable sir, that the dwelling of a trainee is itself the same as the Tathagata's dwelling, or is it rather that the dwelling of a trainee is one thing and the Tathagata's dwelling is another?"
"It is not the case, friend Mahanama, that the dwelling of a trainee is itself the same as the Tathagata's dwelling; rather, the dwelling of a trainee is one thing and the Tathagata's dwelling is another.
"Friend Mahanama, those bhikkhus who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage, dwell having abandoned the five hindrances. 314 What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Those bhikkhus who are trainees ... dwell having abandoned these five hindrances.
"But, friend Mahanama, for those bhikkhus who are arahants, whose 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), become completely liberated(vimutta sans. vimukt) through final knowledge, the five hindrances have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising. 315 What five? The hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. For the bhikkhus who are arahants . . . these five hindrances have be 86 abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising.
"By the following method too, friend Mahanama, it can be understood how the dwelling of a trainee is one thing and the Tathagata's dwelling is another.
"On this one occasion, friend Mahanama, the Lord (Buddha) was dwelling at Icchanangala in the Icchanangala Wood. There the Lord (Buddha) addressed the bhikkhus thus: 'Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.'
(He here repeats the entire contents of the preceding sutta, down to:)
"'If anyone, bhikkhus, speaking rightly could say of anything:
"It is a noble dwelling, a divine dwelling, the Tathagata's dwelling," it is of samadhi(trance)state by meditation of breathing that one could rightly say this.'
"By this method, friend Mahanama, it can be understood how the dwelling of a trainee is one thing and the Tathagata's dwelling is another."
989. Ananda (1)[]
At Savatthi. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, is there one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas(attributes,law)? And four dhammas which, when developed and cultivated, fulfil seven dhammas? And seven dhammas which, when developed and cultivated, fulfil two dhammas?"
"There is, Ananda, one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and four dhammas which, when developed and cultivated, fulfil seven dhammas; and seven dhammas which, when developed and cultivated, fulfil two dhammas."
"But, venerable sir, what is the one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and the four dhammas which, when developed and cultivated, fulfil seven dhammas; and the seven dhammas which, when developed and cultivated, fulfil two dhammas?"
"Samadhi(Trance) by meditation(sati) of breathing, Ananda, is the one dhamma(quality,law) which, when developed and cultivated, fulfils the four establishments of meditation. The four establishments of meditation, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation(vimutti sans. vimukti).
(i. Fulfilling the four establishments of meditation)
"How, Ananda, is samadhi(trance)state by meditation of breathing developed and cultivated so that it fulfils the four establishments of meditation? Here, Ananda, a bhikkhu(monk), having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"Whenever, Ananda, a bhikkhu, when breathing in long, knows: 'I breathe in long' ... (as in 986) . . . when he trains thus:
'Tranquillizing the bodily sankhara(compulsive-behavior-conditioning), I will breathe out' - on that occasion the 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. For what reason? I call this a certain kind of body, Ananda, that is, breathing in and breathing out. Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on the body in the body, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing bliss(piti/preeti), I will breathe in' ... when he trains thus: 'Tranquillizing the mental sankhara(compulsive-behavior-conditioning), I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana), ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. For what reason? I call this a certain kind of sensation(vedana), Ananda, that is, close attention to breathing in and breathing out. Therefore, Ananda, on that occasion the bhikkhu 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.
"Whenever, Ananda, a bhikkhu trains thus: 'Experiencing the mind, I will breathe in' ... when he trains thus: 'Liberating the mind, I will breathe out' - on that occasion the bhikkhu dwells watching-in-meditation(anupassi) on mind in mind, ardent, clearly comprehend' meditative, having removed covetousness and displeasure regard to the world. For what reason? I say, Ananda, that there ' no development of samadhi(trance)state by meditation of breathing for one who is muddled and who lacks complete comprehension (sampajanna). Therefore, Ananda, on that occasion the bhikkhu dwells watching-in-meditation on mind in mind, ardent, completely comprehending (sampajano), meditative having removed covetousness and displeasure in regard to the world.
"Whenever, Ananda, a bhikkhu trains thus: 'watching-in-meditation on impermanence(anicca sans. anitya), I will breathe in' ... when he trains thus:
'watching-in-meditation on relinquishment, I will breathe out' - on that occasion the bhikkhu 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. Having seen with illuminated-insight(panna) what is the abandoning of covetousness and displeasure, he is one who looks on closely with equanimity(upekkha). Therefore, Ananda, on that occasion the bhikkhu 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.
"It is, Ananda, when samadhi(trance)state by meditation of breathing is developed and cultivated in this way that it fulfils the four establishments of meditation.
(ii. Fulfilling the seven factors of enlightenment)
"And how, Ananda, are the four establishments of meditation developed and cultivated so that they fulfil the seven factors of enlightenment?
"Whenever, Ananda, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, on that occasion unmuddled meditation is established in that bhikkhu. 316 Whenever, Ananda, unmuddled meditation has been established in a bhikkhu, on that occasion the enlightenment factor of meditation is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of meditation; on that occasion the enlightenment factor of meditation goes to fulfilment by development in the bhikkhu.
"Dwelling thus meditating(sato), he discriminates that Dhamma with illuminated-insight(panna), examines it, makes an investigation of it. Whenever, Ananda, a bhikkhu dwelling thus meditating(sato) discriminates that Dhamma with illuminated-insight(panna), examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination-of-states(dhammavicaya) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination-of-states(dhammavicaya); on that occasion the enlightenment factor of discrimination-of-states(dhammavicaya) goes to fulfilment by development in the bhikkhu.
"While he discriminates that Dhamma with illuminated-insight(panna), examines it, makes an investigation of it, his energetic-strength(viriya) is aroused without slackening. Whenever, Ananda, a bhikkhu's energetic-strength is aroused without slackening as he discriminates that Dhamma with insight(panna), examines it, makes an investigation of it, on that occasion the enlightenment factor of energetic-strength(viriya) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energetic-strength; on that occasion the enlightenment factor of energetic-strength goes to fulfilment by development in the bhikkhu.
"When his energetic-strength is aroused, there arises in him sinless(holy) bliss(piti/preeti). Whenever, Ananda, sinless(holy) bliss arises in a bhikkhu whose energetic-strength is aroused, on that occasion the enlightenment factor of bliss is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of bliss(piti/preeti); on that occasion the enlightenment factor of bliss goes to fulfilment by development in the bhikkhu.
"For one whose mind is uplifted by bliss(piti/preeti) the body becomes tranquil and the mind becomes tranquil. Whenever, Ananda, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by bliss, on that occasion the enlightenment factor of tranquillity(pasaddhi/prashabdhi) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity(pasaddhi/prashabdhi) goes to fulfilment by development in the bhikkhu.
"For one whose body is tranquil and who is happy the mind becomes within-samadhi(trance)state. Whenever, Ananda, the mind becomes within-samadhi(trance)state in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of samadhi(trance)state is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of samadhi(trance)state; on that occasion the enlightenment factor of samadhi(trance)state goes to fulfilment by development in the bhikkhu.
"He becomes one who closely looks on with equanimity(upekkha sans. upeksha) at the mind thus in-samadhi(trance)state. Whenever, Ananda, a bhikkhu becomes one who closely looks on with equanimity(upekkha) at the mind thus in-samadhi(trance)state, on that occasion the enlightenment factor of equanimity(upekkha) is aroused by the bhikkhu; on that occasion the bhikkh develops the enlightenment factor of equanimity(upekkha); on that occasion the enlightenment factor of equanimity(upekkha) goes to fulfilment by development in the bhikkhu.
"Whenever, Ananda, a bhikkhu dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), on that occasion unmuddled meditation is established in that bhikkhu. Whenever, Ananda, unmuddled meditation has been established in a bhikkhu, on that occasion the enlightenment factor of meditation is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of meditation; on that occasion the enlightenment factor of meditation goes to fulfilment by development in the bhikkhu.
( All should be elaborated as in the case of the first establishment of meditation.)
"He becomes one who closely looks on with equanimity(upekkha) at the mind thus in-samadhi(trance)state. Whenever, Ananda, a bhikkhu becomes one who closely looks on with equanimity(upekkha) at the mind thus in-samadhi(trance)state, on that occasion the enlightenment factor of equanimity(upekkha) is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity(upekkha); on that occasion the enlightenment factor of equanimity(upekkha) goes to fulfilment by development in the bhikkhu.
"It is, Ananda, when the four establishments of meditation are developed and cultivated in this way that they fulfil the seven factors of enlightenment.
(iii. Fulfilling true knowledge and liberation)
"How, Ananda, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation(vimutti sans. vimukti)?
"Here, Ananda, a bhikkhu develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). He develops 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, maturing in release(mokkha/moksha).
"It is, Ananda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfil true knowledge and liberation."
990. Ananda (2)[]
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to the Venerable Ananda:
"Ananda, is there one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas(attributes,law)? And four dhammas which, when developed and cultivated, fulfil seven dhammas? And seven dhammas which, when developed and cultivated, fulfil two dhammas?"
"Venerable sir, our teachings are rooted in the Lord (Buddha)...."
"There is, Ananda, one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and four dhammas which, when developed and cultivated, fulfil seven dhammas; and seven dhammas which, when developed and cultivated, fulfil two dhammas.
"And what, Ananda, is the one dhamma(quality,law) which, when developed and cultivated, fulfils four dhammas; and the four dhammas which, when developed and cultivated, fulfil seven dhammas; and the seven dhammas which, when developed and cultivated, fulfil two dhammas? Samadhi(Trance) by meditation(sati) of breathing, Ananda, is the one dhamma(quality,law) which, when developed and cultivated, fulfils the four establishments of meditation. The four establishments of meditation, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation(vimutti sans. vimukti).
"And how, Ananda, is samadhi(trance)state by meditation of breathing developed and cultivated so that it fulfils the four establishments of meditation?
"Here, Ananda, a bhikkhu, having gone to the forest ... ( all as in the preceding sutta down to:) ... It is, Ananda, when the seven factors of enlightenment are developed and cultivated in this way that they fulfil true knowledge and liberation."
991. Bhikkhus (1)[]
(Identical with 989 except that "a number of bhikkhus" are the interlocutors in place of Ananda.)
992. Bhikkhus (2)[]
(Identical with 990 except that "a number of bhikkhus" are the interlocutors in place of Ananda.)
993. The Fetters (Samyojanapphana sans. Sanyojan-prahan)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the abandoning of the fetters."
994. The Underlying-Tendencies (Anusayasamugghata sans. Anushaya-samagrata)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the uprooting of the underlying-tendencies(anusaya)."
995. The Course (Addhanaparinna )[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the full understanding of the course."
996. The Destruction of the Defilements (Asavakkhaya sans. Ashrav-Kshaya)[]
"Bhikkhus(monks), samadhi(trance)state by meditation(sati) of breathing, when developed and cultivated, leads to the destruction(khaya\kshaya) of the defilements.
"And how, bhikkhus, is samadhi(trance)state by meditation of breathing developed and cultivated so that it leads 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?
"Here, bhikkhus, a bhikkhu, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up meditation in front of him, just meditative(satima) he breathes in, meditative he breathes out.... He trains thus: 'watching-in-meditation(anupassi) on relinquishment, I will breathe in'; he trains thus: 'watching-in-meditation on relinquishment, I will breathe out.'
"It is in this way, bhikkhus, that samadhi(trance)state by meditation of breathing is developed and cultivated so that it leads 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."
Chapter 11 : Connected Discourses on Stream-Entry (Sotapattisamyutta) {Samyutta-55}[]
(i) Bamboo Gate (Veludvaravaggo)[]
997. Wheel-Turning Monarch (Cakkavattiraja sans. Cakravarti-raja)[]
At Savatthi. There the Lord (Buddha) said this:
"Bhikkhus(Monks), although a wheel-turning monarch, having exercised supreme sovereign rulership over the four continents, 317 with the breakup of the body, after death, is reborn in a good destination(sugati), in a heavenly world, in the company of the devas(angels) of the Tavatimsa heaven, and there in the Nandana Grove(Nandanvana), accompanied by a retinue of celestial nymphs, he enjoys himself supplied and endowed with the five cords of celestial sensual pleasure, still, as he does not possess four dhammas(attributes,law), he is not freed from hell, the animal realm, and the domain of ghosts, not freed from the plane of misery, the bad destinations, the nether world. 318 Although, bhikkhus, a noble disciple maintains himself by lumps of almsfood and wears rag-robes, still, as he possesses four dhammas, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"What are the four? Here, bhikkhus,
(1)The noble disciple possesses confirmed confidence in the Buddha thus: 319 The Lord (Buddha) is an arahant, perfectly enlightened(sammasambuddho), accomplished in true knowledge and conduct(vijjacaransampanno), fortunate(sugato), knower of the world(lokavidu), uncomparable(anuttaro), unsurpassed leader of persons to be tamed(purisadammasarathi), teacher of devas and humans(sattha devmanussanam), the Enlightened One(Buddho), the Lord (Bhagawa'ti).'
(2)"He possesses confirmed confidence in the dhamma(path,law) thus: 'The Dhamma is well explained by the Lord (Buddha)(swakkhato), directly visible(sanditthiko), immediate(akaliko), inviting one to come and see(ehipassiko), applicable(opneyyiko), to be personally experienced by the wise.'
(3)"He possesses confirmed confidence in the Sangha(fraternity) thus: 'The Sangha of the Lord (Buddha)'s disciples is practising the good way(suppatipanno), practising the straight way(ujuppatipanno), practising the true way(nayppatipanno), practising the proper way(samicippatipanno); that is, the four pairs of persons, the eight types of individuals - this Sangha of the Lord (Buddha)'s disciples is worthy of donations(ahuneyyo), worthy of hospitality(pahuneyyo), worthy of offerings(dakkhineyyo), worthy of (reverential) salutation with folded hands(anjalikaraniyo), the unsurpassed field of divine-merit(anuttaram punnakkhetam) for the world'.
(4)"He possesses the virtues (5 panch-sheel-Truth,Non-violence,Non-stealing,Celibacy,No-intoxicants) dear to the noble ones - unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to samadhi(trance)state. 320
"He possesses these four Dhammas. And, bhikkhus, between the obtaining of sovereignty over the four continents and the obtaining of the four Dhammas, the obtaining of sovereignty over the four continents is not worth a sixteenth part of the obtaining of the four Dhammas." 321
998. Grounded in Celibacy (Brahmacariyogadha)[]
"Bhikkhus(monks), a noble disciple who possesses four dhammas(attributes,law) is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. 322
"What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha). ' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state(as in 997).
"A noble disciple, bhikkhus, who possesses these four dhammas is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Those who possess faith and virtue(sheel).
Confidence and vision of the dhamma(path,law),
In time arrive at the happiness(sukh)
Grounded upon the holy celibate life." 323
999. Dighavu[]
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 lay follower Dighavu was sick, afflicted, gravely ill. Then the lay follower Dighavu addressed his father, the householder Jotika thus: "Come, householder, approach the Lord (Buddha), pay homage to him in my name with your head at his feet, and say 'Venerable sir, the lay follower Dighavu is sick, afflicted, gravely ill; he pays homage to the Lord (Buddha) with his head at the Lord (Buddha)'s feet.' Then say: 'It would be good, venerable sir, if the Lord (Buddha) would come to the residence of the lay follower Dighavu out of compassion.'"
"Yes, dear," the householder Jotika replied, and he approached the Lord (Buddha), paid homage to him, sat down to one side, and delivered his message. The Lord (Buddha) consented by silence.
Then the Lord (Buddha) dressed and, taking bowl and robe, went to the residence of the lay follower Dighavu. He then sat down in the appointed seat and said to the lay follower Dighavu:
"I hope you are bearing up, Dighavu, I hope you are getting better. I hope your painful 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."
"Therefore, Dighavu, you should train yourself thus: 'I will be one who possesses confirmed confidence in the Buddha thus:
"(As in 997)The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha)." I will be one who possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... I will be one who possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.' It is in such a way that you should train yourself."
"Venerable sir, as to these four factors of stream-entry(Sotapatti) that have been taught by the Lord (Buddha), these dhammas(attributes,law) exist in me, and I live in conformity with those dhammas. For, venerable sir, I possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha. ... I possess the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state."
"Therefore, Dighavu, established upon these four factors of stream-entry, you should develop further six dhammas that partake of true knowledge. Here, Dighavu, dwell watching-in-meditation(anupassi) on impermanence(anicca sans. anitya) in all sankhara([karma]sanskaras, compulsive-behavior-conditioning), perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation(nirodha). 324 It is in such a way that you should train yourself."
"Venerable sir, as to these six dhammas that partake of true knowledge that have been taught by the Lord (Buddha), these dhammas exist in me, and I live in conformity with those dhammas. For, venerable sir, I dwell watching-in-meditation(anupassi) on impermanence(anicca) in all sankhara([karma]sanskaras, compulsive-behavior-conditioning), perceiving suffering in what is impermanent, perceiving nonself in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, the thought occurs to me: 'After I am gone, may this householder Jotika not fall into distress.'"
"Don't be concerned about this, dear Dighavu. Come now, dear Dighavu, pay mindfulness(mansikara) to what the Lord (Buddha) is saying to you."
Then the Lord (Buddha), having given this instruction to the lay follower Dighavu, rose from his seat and departed. Then, not long after the Lord (Buddha) had left, the lay follower Dighavu died.
Then a number of bhikkhus(monks) approached the Lord (Buddha), paid homage to him, sat down to one side, and said to the Lord (Buddha):
"Venerable sir, that lay follower named Dighavu to whom the Lord (Buddha) gave a brief instruction has died. What is his destination, what is his future rebirth?"
"Bhikkhus, the lay follower Dighavu was wise. He practised in accordance with the dhamma(path,law) and did not trouble me on account of the Dhamma. Bhikkhus, with the utter destruction(khaya\kshaya) of the five lower fetters the lay follower Dighavu has become one of spontaneous birth, due to attain Nibbana there without rebirthing from that world."
1000. Sariputta (1)[]
On one occasion the Venerable Sariputta and the Venerable Ananda were dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then, in the evening, the Venerable Ananda emerged from seclusion.... Sitting to one side, the Venerable Ananda said to the Venerable Sariputta:
"Friend Sariputta, on account of possessing how many thin are people declared by the Lord (Buddha) to be stream-enterers(Sotapanna) no longer bound to the nether world, fixed in destiny, with enlightenment as their destination?"
"It is on account of possessing four dhammas(attributes,law), friend Ananda that people are declared by the Lord (Buddha) to be stream-enterers no longer bound to the nether world, fixed in destiny, with enlight enment as their destination. What four? (As in 997)Here, friend, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"It is, friend, on account of possessing these four dhammas that people are declared by the Lord (Buddha) to be stream-enterers, no longer bound to the nether world, fixed in destiny, with enlightenment as their destination."
1001. Sariputta (2)[]
Then the Venerable Sariputta approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him:
"Sariputta, this is said: 'A factor for stream-entry(Sotapatti), a factor for stream-entry.' What now, Sariputta, is a factor for stream-entry(Sotapatti)?"
"Association with superior persons, venerable sir, is a factor for stream-entry. Hearing the true dhamma(path,law) is a factor for stream-entry. meditative(yoniso) mindfulness(mansikara) is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream entry(Sotapanna)." 325
"Good, good, Sariputta! Association with superior persons, Sariputta, is a factor for stream-entry. Hearing the true Dhamma is a factor for stream-entry. meditative(yoniso) mindfulness(mansikara) is a factor for stream-entry. Practice in accordance with the Dhamma is a factor for stream-entry.
"Sariputta, this is said: 'The stream, the stream.' What now, Sariputta, is the stream?"
"This Noble Eightfold Path, venerable sir, is the stream; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation(sati), right samadhi(trance)state."
"Good, good, Sariputta! This Noble Eightfold Path is the stream; that is, right view ... right samadhi(trance)state.
"Sariputta, this is said: ‘A stream-enterer(Sotapanna), a stream-enterer.' What now, Sariputta, is a stream-enterer?"
"One who possesses this Noble Eightfold Path, venerable sir, is called a stream-enterer: this venerable one of such a name and clan."
"Good, good, Sariputta! One who possesses this Noble Eightfold Path is a stream-enterer(Sotapanna): this venerable one of such a name and clan."
1002. The Chamberlains (Thapati)[]
At Savatthi. Now on that occasion a number of bhikkhus were making a robe for the Lord (Buddha), thinking: "After the three months, with his robe completed, the Lord (Buddha) will set out on tour."
Now on that occasion the chamberlains 326 Isidatta and Purana were residing in Sadhuka on some business. They heard: "A number of bhikkhus, it is said, are making a robe for the Lord (Buddha), thinking that after the three months, with his robe completed, the Lord (Buddha) will set out on tour."
Then the chamberlains Isidatta and Purana posted a man on the road, telling him: "Good man, when you see the Lord (Buddha) coming, the Arahant, the Perfectly Enlightened One, then you should inform us." After standing for two or three days that man saw the Lord (Buddha) coming in the distance. Having seen him, the man approached the chamberlains Isidatta and Purana and told them: "Sirs, this Lord (Buddha) is coming, the Arahant, the Perfectly Enlightened One. You may come at your own convenience."
Then the chamberlains Isidatta and Purana approached the Lord (Buddha), paid homage to him, and followed closely behind him. Then the Lord (Buddha) left the road, went to the foot of a tree, and sat down on a seat that was prepared for him. The chamberlains Isidatta and Purana paid homage to the Lord (Buddha), sat down to one side, and said to him:
"Venerable sir, when we hear that the Lord (Buddha) will set out from Savatthi on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: The Lord (Buddha) will be far away from us.' Then when we hear that the Lord (Buddha) has set out from Savatthi on tour among the Kosalans, on that occasion there arises in us distress and displeasure at the thought: 'The Lord (Buddha) is far away from us '
"Further, venerable sir, when we hear that the Lord (Buddha) will set out from among the Kosalans on tour in the Mallian country . . . that he has set out from among the Kosalans on tour in the Mallian country . . . that he will set out from among the Mallians on tour in the Vajjian country . . . that he has set out from among the Mallians on tour in the Vajjian country ... that he will set out from among the Vajjians on tour in the Kasian country ... that he has set out from among the Vajjians on tour in the Kasian country ... that he will set out from among the Kasians on tour in Magadha, on that occasion there arises in us distress and displeasure at the thought: The Lord (Buddha) will be far away from us.' Then when we hear that the Lord (Buddha) has set out from among the Kasians on tour in Magadha, on that occasion there arises in us great distress and displeasure at the thought:
'The Lord (Buddha) is far away from us.'
"But, venerable sir, when we hear that the Lord (Buddha) will set out from among the Magadhans on tour in the Kasian country, on that occasion there arises in us elation and joy at the thought: The Lord (Buddha) will be near to us.' Then when we hear that the Lord (Buddha) has set out from among the Magadhans on tour in the Kasian country, on that occasion there arises in us elation and joy at the thought: 'The Lord (Buddha) is near to us.'
"Further, venerable sir, when we hear that the Lord (Buddha) will set out from among the Kasians on tour in the Vajjian country ... that he has set out from among the Kasians on tour in the Vajjian country . . . that he will set out from among the Vajjians on tour in the Mallian country . . . that he has set out from among the Vajjians on tour in the Mallian country ... that he will set out from among the Mallians on tour in Kosala .. . that he has set out from among the Mallians on tour in Kosala . . . that he will set out from among the Kosalans on tour to Savatthi, on that occasion there arises in us elation and joy at the thought: 'The Lord (Buddha) will be near to us.' Then, venerable sir, when we hear that the Lord (Buddha) is dwelling at Savatthi, in Jeta's-Grove(Jetvana), Anathapindika's Park, on that occasion there arises in us great elation and joy at the thought: 'The Lord (Buddha) is near to us.'"
"Therefore, chamberlains, the household life is confinement, a dusty path. The going-forth(initiation,pabajja) is like the open air. It is enough for you, chamberlains, to be alertful(appamada)."
"Venerable sir, we are subject to another confinement even more confining and considered more confining than the former one."
"But what, chamberlains, is that other confinement to which you are subject, which is even more confining and considered more confining than the former one?"
"Here, venerable sir, when King Pasenadi(Prasenjit) of Kosala wants to make an excursion to his pleasure garden, after we have prepared his riding elephants we have to place the king's dear and beloved wives on their seats, one in front and one behind. Now, venerable sir, the scent of those ladies is just like that of a perfumed casket briefly opened; so it is with the royal ladies wearing scent. Also, venerable sir, the bodily touch of those ladies is just like that of a tuft of cotton wool or kapok; so it is with the royal ladies so delicately nurtured. Now on that occasion, venerable sir, the elephants must be guarded, and those ladies must be guarded, and we ourselves must be guarded, yet we do not recall giving rise to an evil state of mind in regard to those ladies. This, venerable sir, is that other confinement to which we are subject, which is even more confining and considered more confining than the former one."
"Therefore, chamberlains, the household life is confinement, a path of dust. The going-forth(initiation,pabajja) is like the open air. It is enough for you, chamberlains, to be alertful. The noble disciple, chamberlains, who possesses four dhammas(attributes,law) is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.
"What four? Here, chamberlains, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha). ' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving donation and sharing 327 a noble disciple who possesses these four dhammas is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.
"Chamberlains, you possess confirmed confidence in Buddha ... in the Dhamma ... in the Sangha.... Moreover what ever there is in your family that is suitable for giving donation, all that you share unreservedly among those who are virtuous and of good character. What do you think, carpenters, how many people are there among the Kosalans who are your equals, that is, in regard to giving donation and sharing?"
"It is a gain for us, venerable sir, it is well gained by us, venerable sir, that the Lord (Buddha) understands us so well."
1003. The People of Bamboo Gate (Veludvareyya)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was walking on tour among the Kosalans together with a great Sangha(fraternity) of bhikkhus when he reached the brahmin village of the Kosalans named Bamboo Gate. Then the brahmin householders of Bamboo Gate heard: "It is said, sirs, that the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has been walking on tour among the Kosalans together with a great Sangha of bhikkhus and has arrived at Bamboo Gate. Now a good report concerning that Master Gotama has spread about thus: That Lord (Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Lord (Buddha). Having realized by his own divine-knowledge(abhinna) this world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), this generation with its ascetics and brahmins, its devas and humans, he makes it known to others. He teaches a dhamma(path,law) that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing; he reveals a holy celibate life(brahmacariya) that is perfectly complete and pure.' It is good to see such arahants."
Then those brahmin householders of Bamboo Gate approached the Lord (Buddha). Having approached, some paid homage to the Lord (Buddha) and sat down to one side. Some greeted the Lord (Buddha) and, having exchanged greetings and cordial talk, sat down to one side. Some extended their joined hands in reverential salutation towards the Lord (Buddha) and sat down to one side. Some announced their name and clan to the Lord (Buddha) and sat down to one side. Some remained silent and sat down to one side
Sitting to one side, those brahmin householders of Bamboo Gate said to the Lord (Buddha):
"Master Gotama, we have such wishes, desires, and hopes as these: 'May we dwell in a home crowded with children! May we enjoy Kasian sandalwood! May we wear garlands, scents, and unguents! May we receive gold and silver! With the breakup of the body, after death, may we be reborn in a good destination(sugati), in a heavenly world!' As we have such wishes, desires, and hopes, let Master Gotama teach us the Dhamma in such a way that we might dwell in a home crowded with children ..(as before).. and with the breakup of the body, after death, we might be reborn in a good destination(sugati), in a heavenly world."
"I will teach you, householders, a Dhamma exposition applicable to oneself. 328 Listen to that and be mindful(manasikaro), I will speak."
"Yes, sir," those brahmin householders of Bamboo Gate replied. The Lord (Buddha) said this:
"What, householders, is the Dhamma exposition applicable to oneself? Here, householders, a noble disciple thinks thus: 'I am one who wishes to live, who does not wish to die; I desire happiness(sukh) and am averse to suffering. Since I am one who wishes to live ... and am averse to suffering, if someone were to take my life, that would not be pleasing and agreeable to me. Now if I were to take the life of another - of one who wishes to live, who does not wish to die, who desires happiness and is averse to suffering - that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having thought thus, he himself abstains from the destruction(khaya\kshaya) of life, instructs others to abstain from the destruction of life, and speaks in praise of abstinence from the destruction of life. Thus this bodily conduct of his is purified in three respects. 329
"Again, householders, a noble disciple thinks thus: 'If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having thought thus, he himself abstains from taking what is not given instructs others to abstain from taking what is not given, and speaks in praise of abstinence from taking what is not given Thus this bodily conduct of his is purified in three respects.
"Again, householders, a noble disciple thinks: 'If someone were to commit adultery with my wives, that would not be pleasing and agreeable to me. Now if I were to commit adultery with the wives of another, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having thought thus, he himself abstains from sexual misconduct, instructs others to abstain from sexual misconduct, and speaks in praise of abstinence from sexual misconduct. Thus this bodily conduct of his is purified in three respects.
"Again, householders, a noble disciple thinks thus: 'If someone were to damage my welfare with false speech, that would not be pleasing and agreeable to me. Now if I were to damage the welfare of another with false speech, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having thought thus, he himself abstains from false speech, instructs others to abstain from false speech, and speaks in praise of abstinence from false speech. Thus this verbal conduct of his is purified in three respects.
"Again, householders, a noble disciple thinks: 'If someone were to divide me from my friends by divisive speech, that would not be pleasing and agreeable to me. Now if I were to divide another from his friends by divisive speech, that would not be pleasing and agreeable to the other either....' Thus this verbal conduct of his is purified in three respects.
"Again, householders, a noble disciple thinks: 'If someone were to address me with harsh speech, that would not be pleasing and agreeable to me. Now if I were to address another with harsh speech, that would not be pleasing and agreeable to the other either....' Thus this verbal conduct of his is purified in three respects.
"Again, householders, a noble disciple thinks: 'If someone were to address me with frivolous speech and idle chatter, that would not be pleasing and agreeable to me. Now if I were to address another with frivolous speech and idle chatter, that would not be pleasing and agreeable to the other either. What is displeasing and disagreeable to me is displeasing and disagreeable to the other too. How can I inflict upon another what is displeasing and disagreeable to me?' Having thought, he himself abstains from idle chatter, instructs others to abstain from idle chatter, and speaks in praise of abstinence from idle chatter. Thus this verbal conduct of his is purified in three respects.
"(As in 997)He possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' [356] He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"When, householders, the noble disciple possesses these seven good qualities and these four desirable states, if he wishes he could by himself declare of himself: 'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"
When this was said, the brahmin householders of Bamboo Gate said: "Magnificent, Master Gotama!... We go for refuge to Master Gotama, and to the Dhamma, and to the bhikkhu Sangha. From today let the Lord (Buddha) remember us as lay followers who have gone for refuge for life."
1004. The Brick Hall (1) (Ginjakavasatha1)[]
Thus have I heard(from Lord Buddha, says Ananda). 330 On one occasion the Lord (Buddha) was dwelling at Natika in the Brick Hall. Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, the bhikkhu(monk) named Salha has died. What is his destination, what is his future rebirth? The bhikkhuni(nun) named Nanda has died. What is her destination, what is her future rebirth? The male lay follower named Sudatta has died. What is his destination, what is his future rebirth? The female lay follower named Sujata has died. What is her destination, what is her future rebirth?"
"Ananda, the bhikkhu Salha who has died, by the destruction(khaya\kshaya) of the defilements, in this very life had entered and dwelt in the defilement-free liberation(vimutti sans. vimukti) of mind(Ceto-vimutti), liberation by illuminated-insight(Panna-vimutti), realizing it for him self with divine-knowledge(abhinna). The bhikkhuni Nanda who has died had, with the utter destruction of the five lower fetters, become one of spontaneous birth, due to attain Nibbana there without rebirthing from that world. The male lay follower Sudatta who has died had, with the utter destruction of three fetters and with the diminishing of greed(raag), hatred(dosa\dvesh), and delusion(moha), become a once-rebirther(Sakdagami) who, after coming back to this world only one more time(Sakadagami), will make an end to suffering. 331 The female lay follower Sujata who has died had, with the utter destruction of three fetters, become a stream-enterer(Sotapana), no longer bound to the nether world, fixed in destiny, with enlightenment as her destination.
"It is not surprising, Ananda, that a human being should die. But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathagata. Therefore, Ananda, I will teach you a dhamma(path,law) exposition called the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself:
'I am one finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destinations, the nether world. I am a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'
"And what, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare thus of himself? Here, Ananda, a noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the Dhamma ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"This, Ananda, is that Dhamma exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell.... I am a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as my destination."
1005. The Brick Hall (2) (Ginjakavasatha2)[]
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):
"Venerable sir, the bhikkhu(monk) named Asoka has died. What is his destination, what is his future rebirth? The bhikkhuni(nun) named Asoka has died. What is her destination, what is her future rebirth? The male lay follower named Asoka has died. What is his destination, what is his future rebirth? The female lay follower named Asoka has died. What is her destination, what is her future rebirth?"
"Ananda, the bhikkhu Asoka who has died, by the destruction(khaya\kshaya) of the defilements, in this very life had entered and dwelt in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for himself with divine-knowledge(abhinna).... ( all the rest as in the preceding sutta 1004) ...
"This, Ananda, is that dhamma(path,law) exposition, the mirror of the Dhamma, equipped with which a noble disciple, if he wishes, could by himself declare of himself: 'I am one finished with hell.... I am a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as my destination.'"
1006. The Brick Hall (3) (Ginjakavasatha3)[]
Sitting to one side, the Venerable Ananda said to the Lord (Buddha):
"Venerable sir, the male lay follower named Kakkata has died in Natika. What is his destination, what is his future rebirth? The male lay follower named Kalinga ... Nikata ... Katissaha ... Tuttha ... Santuttha ... Bhadda ... Subhadda has died in Natika. What is his destination, what is his future rebirth?"
"Ananda, the male lay follower Kakkata who has died had, with the utter destruction(khaya\kshaya) of the five lower fetters, become one of spontaneous birth, due to attain Nibbana there without rebirthing from that world. So too the male lay followers Kalinga, Nikata, Katissaha, Tuttha, Santuttha, Bhadda, and Subhadda.
"The more than fifty male lay followers who have died in Natika had, with the utter destruction of the five lower fetters, become of spontaneous birth, due to attain Nibbana there without rebirthing from that world. The male lay followers exceeding ninety who have died in Natika had, with the utter destruction of three fetters and with the diminishing of greed(raag), hatred(dosa\dvesh), and delusion(moha), become once-rebirthers(Sakdagami) who, after coming back to this world only one more time, will make an end to suffering The five hundred and six male lay followers who have died in Natika had, with the utter destruction of three fetters, become stream enterers(Sotapanna), no more bound to the nether world, fixed in destiny with enlightenment as their destination. 332
"It is not surprising, Ananda, that a human being should die But if each time someone has died you approach and question me about this matter, that would be troublesome for the Tathagata. Therefore, Ananda, I will teach you a dhamma(path,law) exposition called the mirror of the Dhamma....
"And what, Ananda, is that Dhamma exposition, the mirror of the Dhamma...?"
(The remainder of the sutta as in 1004)
(ii) The Thousandfold, or Royal Park (Rajakarama)[]
1007 The Thousand Nuns Sangha (Sahassabhikkhunisangha)[]
On one occasion the Lord (Buddha) was dwelling at Savatthi in the Royal Park. Then a Sangha(fraternity) of a thousand bhikkhunis approached the Lord (Buddha), paid homage to him, and stood to one side. The Lord (Buddha) said to those bhikkhunis:
"Bhikkhunis, a noble disciple who possesses four dhammas(attributes,law) is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, bhikkhunis, a noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha.... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"A noble disciple, bhikkhunis, who possesses these four dhammas is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination."
1008. The Brahmins[]
At Savatthi. "Bhikkhus(monks), the brahmins proclaim a way called 'going upwards.' They enjoin a disciple thus: 'Come, good man, get up early and walk facing east. Do not avoid a pit, or a precipice, or a stump, or a thorny place, or a village pool, or a cesspool. You should expect death 333 wherever you fall. Thus, good man, with the breakup of the body, after death, you will be reborn in a good destination(sugati), in a heavenly world.'
"Now this practice of the brahmins, bhikkhus, is a childish(unwise) course, a stupid course; it does not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. But I, bhikkhus, proclaim the way going upwards in the Noble One's Discipline, the way which leads to utter revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana.
"And what, bhikkhus, is that way going upwards, which leads to utter revulsion(nibbida) ... to Nibbana. (As in 997) Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).. . . He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"This, bhikkhus, is that way going upwards, which leads to utter revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana."
1009. Elder Monk Ananda[]
On one occasion the Venerable Ananda and the Venerable Sariputta were dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then, in the evening, the Venerable Sariputta emerged from seclusion, approached the Venerable Ananda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda:
"Friend Ananda, by the abandoning of how many dhammas(attributes,law) and because of possessing how many dhammas are people declared by the Lord (Buddha) thus: 'This one is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination'?"
"It is, friend, by the abandoning of four dhammas and because of possessing four dhammas that people are declared thus by the Lord (Buddha). What four?
"One does not have, friend, that distrust regarding the Buddha which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world in hell. And one has that confirmed confidence in the Buddha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination(sugati), in a heavenly world: The Lord (Buddha) is teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).(As in 997)'
"One does not have that distrust regarding the dhamma(path,law) which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Dhamma which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination(sugati), in a heavenly world: 'The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise.'
"One does not have that distrust regarding the Sangha which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has that confirmed confidence in the Sangha which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination(sugati), in a heavenly world: The Sangha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of divine-merit(punya) for the world.'
"One does not have, friend, that immorality which the uninstructed worldling possesses, because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And one has those virtues dear to the noble ones which the instructed noble disciple possesses, because of which the latter, with the breakup of the body, after death, is reborn in a good destination(sugati), in a heavenly world: virtues dear to the noble ones ... leading to samadhi(trance)state.
"It is, friend, by the abandoning of these four dhammas an because of possessing these four dhammas that people are declared by the Lord (Buddha) thus: This one is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.'"
1010. Fear of Bad Destination (1) (Duggatibhaya1 sans. Durgati-bhaya)[]
"Bhikkhus(monks), a noble disciple who possesses four dhammas(attributes,law) has transcended all fear of a bad destination. What four? Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state. A noble disciple who possesses these four dhammas has transcended all fear of a bad destination."
1011. Fear of Falling in Bad Destination (2) (Duggativinipatabhaya)[]
"Bhikkhus(monks), a noble disciple who possesses four dhammas has transcended all fear of a bad destination, of the nether world. What four?"
(Complete as in the preceding Sutta and as in 997)
1012. Friends and Colleagues ( 1) (Mittamacca1)[]
"Bhikkhus(monks), those for whom you have compassion and who are mindful that you should be heeded - whether friends or colleagues, relatives or kinsmen - these you 334 should instruct, settle, and establish in the four factors of stream-entry(Sotapatti).
"What four? (As in 997) You should instruct, settle, and establish them in confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' You should instruct, settle, and establish them in confirmed confidence in the dhamma(path,law) ... in the Sangha ... in the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"Those for whom you have compassion ... these you should instruct, settle, and establish in these four factors of stream-entry."
1013. Friends and Colleagues (2) (Mittamacca1)[]
"Bhikkhus(monks), those for whom you have compassion and who are mindful that you should be heeded - whether friends or colleagues, relatives or kinsmen - these you should instruct, settle, and establish in the four factors of stream-entry(Sotapatti).
"What four?(As in 997) You should instruct, settle, and establish them in confirmed confidence in the Buddha thus: The Lord (Buddha) is . .. teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha). '...
"Bhikkhus, there may be alteration in the four great elements(dhatu) -in the earth element, the water element, the heat element, the air element - but there cannot be alteration in the noble disciple who possesses confirmed confidence in the Buddha. Therein this is alteration: that the noble disciple who possesses confirmed confidence in the Buddha might be reborn in hell, in the animal realm, or in the domain of ghosts. This is impossible.
"You should instruct, settle, and establish them in confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity) ... in the virtues dear to the noble ones ... leading to samadhi(trance)state.
"Bhikkhus, there may be alteration in the four great elements . . . but there cannot be alteration in the noble disciple who possesses the virtues dear to the noble ones. Therein this is alteration: that the noble disciple who possesses the virtues dear to the noble ones might be reborn in hell, in the animal realm, or in the domain of ghosts. This is impossible.
"Those for whom you have compassion . . . these you should instruct, settle, and establish in these four factors of stream-entry(Sotapatti)."
1014. Visiting the Devas (1) (Devacarika1)[]
At Savatthi. 335 Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's-Grove(Jetvana) and reappeared among the Tavatimsa devas(angels). Then a number of devatas(angels) belonging to the Tavatimsa heaven approached the Venerable Mahamoggallana, paid homage to him, and stood to one side. The Venerable Mahamoggallana then said to those devatas:
"It is good, friends, to possess confirmed confidence in the Buddha thus: (As in 997) 'The Lord (Buddha) is . . . teacher of devas and humans. the Enlightened One, the Lord (Buddha).' Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world.
"It is good, friends, to possess confirmed confidence in the dhamma(path,law) ... in the Sangha ... to possess the virtues dear to the noble ones . . . leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world."
"It is good, sir Moggallana, to possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha(fraternity) ... to possess the virtues dear to the nobles ones ... leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination(sugati), in a heavenly world."
1015. Visiting the Devas (2) (Devacarika2)[]
(This sutta is identical with the preceding one 1014, except that wherever reads "are reborn in a good destination(sugati) ," the present sutta reads "have been reborn in a good destination(sugati).")
1016. Visiting the Devas (3) (Devacarika3)[]
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord (Buddha) disappeared from Jeta's-Grove(Jetvana) and reappeared among the Tavatimsa devas(angels). Then a number of devatas belonging to the Tavatimsa heaven approached the Lord (Buddha), paid homage to him, and stood to one side. The Lord (Buddha) then said to those devatas:
"It is good, friends, to possess confirmed confidence in the Buddha thus: (As in 997) 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' Because of possessing confirmed confidence in the Buddha, some beings here are stream-enterers(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.
"It is good, friends, to possess confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity) ... to possess the virtues dear to the noble ones ... leading to samadhi(trance)state. Because of possessing the virtues dear to the noble ones, some beings here are stream enterers, no longer bound to the nether world, fixed in destiny with enlightenment as their destination." '
"It is good, dear sir, to possess confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha ... to possess the virtues dear to the nobles ones ... leading to samadhi(trance)state Because of possessing the virtues dear to the noble ones, some beings here are stream-enterers(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as their destination "
(iii) Sarananivaggo[]
1017. Mahanama (1)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, this Kapilavatthu is rich and prosperous, populous, crowded, with congested thoroughfares. 336 In the evening, when I am entering Kapilavatthu after visiting the Lord (Buddha) or the bhikkhus worthy of esteem, I come across a stray elephant, a stray horse, a stray chariot, a stray cart, a stray man 337 On that occasion, venerable sir, my meditation(sati) regarding the Lord (Buddha) becomes muddled, my meditation regarding the dhamma(path,law) becomes muddled, my meditation regarding the Sangha(fraternity) becomes muddled. The thought then occurs to me: 'If at this moment I should die, what would be my destination, what would be my future rebirth?'"
"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one . 338 When a person's mind has been fortified over a long time by faith, virtue(sheel), learning, generosity, and illuminated-insight(panna), right here crows, vultures, hawks, dogs, jackals, or various creatures eat his body, consisting of form, composed of the four great elements(dhatu), originating from mother and father, built up out of rice and gruel, subject to impermanence(anicca sans. anitya), to being worn and rubbed away away, to breaking apart and dispersal. But his mind, which has been fortified over a long time by faith, virtue, learning, generosity, and illuminated-insight(panna) - that goes upwards, goes to distinction 339
"Suppose, Mahanama, a man submerges a pot of ghee or a pot of oil in a deep pool of water and breaks it. All of its shards and fragments would sink downwards, but the ghee or oil there would rise upwards. So too, Mahanama, when a person's mind has been fortified over a long time by faith, virtue, learning, generosity, and illuminated-insight(panna), right here crows ... or various creatures eat his body.... But his mind, which has been fortified over a long time by faith, virtue, learning, generosity, and insight(panna) - that goes upwards, goes to distinction.
"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one."
1018. Mahanama (2)[]
(As above down to:)
"Don't be afraid, Mahanama! Don't be afraid, Mahanama! Your death will not be a bad one, your demise will not be a bad one. A noble disciple who possesses four dhammas(attributes,law) slants, slopes, and inclines towards Nibbana. What four? Here, Mahanama, a noble disciple possesses confirmed confidence in the Buddha . . . in the dhamma(path,law) ... in the Sangha(fraternity). ... He possesses the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state.
"Suppose, Mahanama, a tree was slanting, sloping, and inclining towards the east. If it was cut down at its foot, in what direction would it fall?"
"In whatever direction it was slanting, sloping, and inclining, venerable sir."
"So too, Mahanama, a noble disciple who possesses these four dhammas slants, slopes, and inclines towards Nibbana."
1019. Godhasakka[]
At Kapilavatthu. Then Mahanama the Sakyan approached Godha the Sakyan and said to him: "How many dhammas(attributes,law), Godha, must an individual possess for you to recognize him as a stream-enterer(Sotapanna), one no longer bound to the nether world, fixed in destiny, with enlightenment as his destination?"
"When an individual possesses three dhammas, Mahanama, I recognize him as a stream-enterer, one no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.
What three? Here, Mahanama,(As in 997) a noble disciple possesses firmed confidence in the Buddha ... in the dhamma(path,law) ... in the Sangha.... When an individual possesses these three dhammas, I recognize him as a stream-enterer . . . with enlightenment as his destination. But, Mahanama, how many dhammas must an individual possess for you to recognize him as a stream-enterer ... with enlightenment as his destination?"
"When an individual possesses four dhammas, Godha, I recognize him as a stream-enterer ... with enlightenment as his destination What four? Here, Godha,(As in 997) a noble disciple possesses confirmed confidence in the Buddha ... in the Dhamma ... in the Sangha(fraternity) He possesses the virtues dear to the noble ones, unbroken leading to samadhi(trance)state. When an individual possesses these four dhammas, I recognize him as a stream-enterer . . . with enlightenment as his destination."
"Wait, Mahanama! Wait, Mahanama! The Lord (Buddha) alone would know whether or not he possesses these dhammas."
"Come, Godha, we should approach the Lord (Buddha). Having approached, we will report this matter to him."
Then Mahanama the Sakyan and Godha the Sakyan approached the Lord (Buddha), paid homage to him, and sat down to one side. Mahanama the Sakyan then reported their conversation, [continuing thus]:
"Here, venerable sir, some issue concerning the Dhamma may arise. The Lord (Buddha) might take one side and the Bhikkhu Sangha might take the other side. Whatever side the Lord (Buddha) would take, I would take that same side. Let the Lord (Buddha) remember me as one who has such confidence. 340
"Here, venerable sir, some issue concerning the Dhamma may arise. The Lord (Buddha) might take one side, and the Bhikkhu Sangha and the bhikkhuni(nuns') Sangha might take the other side.... The Lord (Buddha) might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, and the male lay followers might take the other side.... The Lord (Buddha) might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers, and the female lay followers might take the other side. Whatever side the Lord (Buddha) would take, I would take that same side. Let the Lord (Buddha) remember me as one who has such confidence.
"Here, venerable sir, some issue concerning the Dhamma may arise. The Lord (Buddha) might take one side, and the Bhikkhu Sangha, the Bhikkhuni Sangha, the male lay followers, the female lay followers, and the world with its Devas(Angels), Mara(Satan), and brahma(arch-angel), this generation with its ascetics and brahmins, its devas and humans, might take the other side. Whatever side the Lord (Buddha) would take, I would take that same side. Let the Lord (Buddha) remember me as one who has such confidence."
[The Lord (Buddha) said:] "When he speaks like that, 341 Godha, what would you say about Mahanama the Sakyan?"
"When he speaks in such a way, venerable sir, I would not say anything about Mahanama the Sakyan except what is good and favourable." 342 [375]
1020. Sarananisakka (1)[]
At Kapilavatthu. Now on that occasion Saranani 343 the Sakyan had died, and the Lord (Buddha) had declared him to be a streamenterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: "It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won't be a stream-enterer(Sotapanna) when the Lord (Buddha) has declared Sarakani the Sakyan after he died to be a stream-enterer . . . with enlightenment as his destination? Sarakani the Sakyan was too weak for the training; he drank intoxicating drink!" 344
Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to him. [The Lord (Buddha) said:]
"Mahanama, when a lay follower has gone for refuge over a long time to the Buddha, the dhamma(path,law), and the Sangha(fraternity), how could he go to the nether world? For if one speaking rightly were to say of anyone: 'He was a lay follower who had gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha,' it is of Sarakani the Sakyan that one could rightly say this. Mahanama, Sarakani the Sakyan had gone for refuge over a long time to the Buddha, the Dhamma, and the Sangha, so how could he go to the nether world?
"Here, Mahanama, some person possesses confirmed confidence in the Buddha thus:(As in 997) 'The Lord (Buddha) is . . . teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' And so in the Dhamma and the Sangha. He is one of joyous illuminated-insight(panna), swift insight(panna), and he has attained liberation(vimutti sans. vimukti). By the destruction(khaya\kshaya) of the defilements, in this very life he enters and dwells in the defilement-free liberation of mind, liberation by insight(panna), realizing it for himself with divine-knowledge(abhinna). This person, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world. 345
"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is one of joyous illuminated-insight(panna), of swift insight(panna), yet he has not attained liberation. With the utter destruction(khaya\kshaya) of the five lower fetters he has become one of spontaneous birth, due to attain Nibbana there without rebirthing from that world. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. With the utter destruction(khaya\kshaya) of three fetters and with the diminishing of greed(raag), hatred(dosa\dvesh), and delusion(moha), he is a once-rebirther(Sakdagami) who, after coming back to this world only one more time, will make an end to suffering. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person possesses confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation(vimutti sans. vimukti). With the utter destruction(khaya\kshaya) of three fetters he is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. However, he has these five dhammas(attributes,law): the faculty of faith, the faculty of energetic-strength(viriya), the faculty of meditation, the faculty of samadhi(trance)state, the faculty of illuminated-insight(panna). And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with insight(panna). This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world. 346
"Here, Mahanama, some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. However, he has these five dhammas: the faculty of faith . . . the faculty of insight(panna). And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.
"Even if these great sal trees, Mahanama, could understand what is well spoken and what is badly spoken, then I would declare these great sal trees to be stream-enterers(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as their destination. How much more, then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan undertook the training at the time of his death." 347
1021. Sarananisakka (2)[]
At Kapilavatthu. Now on that occasion Sarakani the Sakyan had died, and the Lord (Buddha) had declared him to be a streamenterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. Thereupon a number of Sakyans, having met and assembled, deplored this, grumbled, and complained about it, saying: "It is wonderful indeed, sir! It is amazing indeed, sir! Now who here won't be a stream-enterer(Sotapanna) when the Lord (Buddha) has declared Sarakani the Sakyan after he died to be a stream-enterer . . . with enlightenment as his destination? Sarakani the Sakyan was one who had failed to fulfil the training!" 348
Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and reported this matter to him. [The Lord (Buddha) said:]
"Mahanama, when, over a long time, a lay follower has gone for refuge to the Buddha, the dhamma(path,law), and the Sangha(fraternity), how could he go to the nether world?... Mahanama, over a long Sarakani the Sakyan had gone for refuge to the Buddha the Dhamma, and the Sangha, so how could he go to the nether world?
(Pl. see 997 & 1020)
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him thus: 349 The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' And so in regard to the Dhamma and the Sangha. He is one of joyous illuminated-insight(panna), of swift insight(panna), and he has attained liberation(vimutti sans. vimukti). By the destruction(khaya\kshaya) of the defilements, in this very life he enters and dwells in the defilement-free liberation of mind, liberation by insight(panna), realizing it for himself with divine-knowledge. This person, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him.... And so in regard to the Dhamma and the Sangha. He is one of joyous illuminated-insight(panna), of swift insight(panna), yet he has not attained liberation. With the utter destruction(khaya\kshaya) of the five lower fetters he has become one who attains final knowledge early in this very life, or one who attains final knowledge at the time of death, or an attainer of Nibbana in the interval, or an attainer of Nibbana upon landing, or an attainer of Nibbana without exertion, or an attainer of Nibbana with exertion, or one bound upstream, heading towards the Akanittha realm. 350 This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him .... And so in regard to the Dhamma and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. With the utter destruction(khaya\kshaya) of three fetters and with the diminishing of greed(raag), hatred(dosa\dvesh), and delusion(moha), he is a once-rebirther(Sakdagami) who, after coming back to this world only one more time, will make an end to suffering. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person is completely dedicated to the Buddha and has full confidence in him.... And so in regard to the Dhamma and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. With the utter destruction(khaya\kshaya) of three fetters he is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. This person too, Mahanama, is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person is not completely dedicated to the Buddha and does not have full confidence in him thus: 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' And so in regard to the Dhamma and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. However, he has these five dhammas(attributes,law): the faculty of faith ... the faculty of insight(panna). And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with insight(panna). This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.
"Here, Mahanama, some person is not completely dedicated to the Buddha and does not have full confidence in him.... And so in regard to the Dhamma and the Sangha. He is not one of joyous illuminated-insight(panna), nor of swift insight(panna), and he has not attained liberation. However, he has these five dhammas: the faculty of faith ... the faculty of insight(panna). And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.
"Suppose, Mahanama, there is a bad field, a bad piece of ground, with stumps not cleared, and the seeds sown there would be broken, spoilt, damaged by wind and sun, unfertile, not planted securely, and the sky would not send down a proper rainfall. Would those seeds come to growth, increase, and expansion?"
"No, venerable sir."
"So too, Mahanama, here a Dhamma is badly expounded, badly proclaimed, unemancipating, not conducive to peace, proclaimed by one who is not perfectly enlightened. This, I say, is like the bad field. And the disciple dwells in that Dhamma practising in accordance with it, practising it properly, conducting himself accordingly. This, I say, is like the bad seed.
"Suppose, Mahanama, there is a good field, a good piece of ground, well cleared of stumps, and the seeds sown there would be unbroken, unspoilt, undamaged by wind and sun, fertile, planted securely, and the sky would send down a proper rainfall. Would those seeds come to growth, increase, and expansion?"
"Yes, venerable sir."
"So too, Mahanama, here a Dhamma is well expounded, well proclaimed, emancipating, conducive to peace, proclaimed by one who is perfectly enlightened. This, I say, is like the good field. And the disciple dwells in that Dhamma practising in accordance with it, practising it properly, conducting himself accordingly. This, I say, is like the good seed. How much more, then, Sarakani the Sakyan? Mahanama, Sarakani the Sakyan was one who fulfilled the training at the time of death."
1022. Anathapindika (1)[]
At Savatthi. Now on that occasion the householder Anathapindika was sick, afflicted, gravely ill. Then the householder Anathapindika addressed a man thus:
"Come, good man, approach the Venerable Sariputta, pay homage to him in my name with your head at his feet, and say:
'Venerable sir, the householder Anathapindika is sick, afflicted, gravely ill; he pays homage to the Venerable Sariputta with his head at his feet.' Then say: 'It would be good, venerable sir, if the Venerable Sariputta would come to the' residence of the householder Anathapindika out of compassion.'"
"Yes, master," that man replied, and he approached the Venerable Sariputta, paid homage to him, sat down to one side, and delivered his message. The Venerable Sariputta consented by silence.
Then, in the morning, the Venerable Sariputta dressed and, taking bowl and robe, went to the residence of the householder Anathapindika with the Venerable Ananda as his companion. He then sat down in the appointed seat and said to the householder Anathapindika: "I hope you are bearing up, householder, I hope you are getting better. I hope your painful 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."
"You, householder, do not have that distrust towards the Buddha which the uninstructed worldling possesses because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And you have confirmed confidence in the Buddha thus:(As in 997 & 1020) The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' As you consider within yourself that confirmed confidence in the Buddha, your pains may subside on the spot.
"You, householder, do not have that distrust towards the dhamma(path,law) which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise.' As you consider within yourself that confirmed confidence in the Dhamma, your pains may subside on the spot.
"You, householder, do not have that distrust towards the Sangha which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have confirmed confidence in the Sangha thus: 'The Sangha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of divine-merit(punya) for the world.' As you consider within yourself that confirmed confidence in the Sangha, your pains may subside on the spot.
"You, householder, do not have that immorality which the uninstructed worldling possesses because of which the latter ... is reborn in the plane of misery ... in hell. And you have those virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state. As you consider within yourself those virtues dear to the noble ones, your pains may subside on the spot.
"You, householder, do not have that wrong view which the uninstructed worldling possesses because of which the latter . . . is reborn in the plane of misery ... in hell. And you have right view. As you consider within yourself that right view, your pains may subside on the spot.
"You, householder, do not have that wrong intention ... ... wrong speech ... wrong action ... wrong livelihood ... wrong effort ... wrong meditation ... wrong samadhi(trance)state ... wrong knowledge ... wrong liberation(vimutti sans. vimukti) which the uninstructed worldling possesses because of which the latter .. . is reborn in the plane of misery ... in hell. And you have right intention right speech ... right action ... right livelihood ... right effort right meditation ... right samadhi(trance)state ... .. right knowledge . . . right liberation. 351 As you consider within yourself that right liberation, your pains may subside on the spot."
Then the pains of the householder Anathapindika subsided on the spot.
Then the householder Anathapindika served the Venerable Sariputta and the Venerable Ananda from his own dish. When the Venerable Sariputta had finished his meal and had washed his hand and bowl, the householder Anathapindika took a low seat and sat down to one side, and the Venerable Sariputta thanked him with these verses:
"When one has faith in the Tathagata,
Unshakable and well established.
And good conduct built on virtue(sheel).
Dear to the noble ones and praised;
"When one has confidence in the Sangha(fraternity)
And view that has been rectified.
They say that one is not poor.
That one's life is not vain.
"Therefore the person of intelligence.
Remembering the Buddha's Teaching,
Should be devoted to faith and virtue.
To confidence and vision of the Dhamma."
Then the Venerable Sariputta, having thanked the householder Anathapindika with these verses, rose from his seat and departed.
Then the Venerable Ananda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him: "Now, Ananda, where are you coming from in the middle of the day?"
"The householder Anathapindika, venerable sir, has been instructed by the Venerable Sariputta with such and such an instruction."
"Sariputta is wise, Ananda, Sariputta has great illuminated-insight(panna), in so far as he can analyse the four factors of stream-entry(Sotapatti) in ten modes."
1023. Anathapindika (2)[]
(The opening of this sutta as in the preceding one, except that Anathapindika calls for Ananda, down to:)
"I am not bearing up, venerable sir, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."
"Householder, for the uninstructed worldling who possesses four dhammas(attributes,law) there is fright, there is trepidation, there is fear of imminent death. 352 What four?
"Here, householder, the uninstructed worldling has distrust towards the Buddha, and when he considers within himself that distrust towards the Buddha, there is fright, trepidation, and fear of imminent death.
"Again, householder, the uninstructed worldling has distrust towards the dhamma(path,law), and when he considers within himself that distrust towards the Dhamma, there is fright, trepidation, and fear of imminent death.
"Again, householder, the uninstructed worldling has distrust towards the Sangha(fraternity), and when he considers within himself that distrust towards the Sangha, there is fright, trepidation, and fear of imminent death.
"Again, householder, the uninstructed worldling is immoral, and when he considers within himself that immorality, there is fright, trepidation, and fear of imminent death.
"For the uninstructed worldling who possesses these four dhammas there is fright, trepidation, and fear of imminent death.
"Householder, for the instructed noble disciple who possesses four dhammas there is no fright, no trepidation, no fear of imminent death. What four?
"Here, householder, the instructed noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) The Lord (Buddha) is . . . teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha)' When he considers within himself that confirmed confidence in the Buddha, there is no fright, trepidation, or fear imminent death.
"Again, householder, the instructed noble disciple possesses confirmed confidence in the Dhamma thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise.' When he considers within himself that confirmed confidence in the Dhamma, there is no fright, trepidation, or fear of imminent death.
"Again, householder, the instructed noble disciple possesses confirmed confidence in the Sangha thus: The Sangha of the Lord (Buddha)'s disciples is practising the good way . . . the unsurpassed field of divine-merit(punya) for the world.' When he considers within himself that confirmed confidence in the Sangha, there is no fright, trepidation, or fear of imminent death.
"Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state. When he considers within himself those virtues dear to the noble ones, there is no fright, trepidation, or fear of imminent death.
"For the instructed noble disciple who possesses these four dhammas there is no fright, trepidation, or fear of imminent death."
"I am not afraid. Venerable Ananda. Why should I be afraid? For, venerable sir, I possess confirmed confidence in the Buddha ...in the Dhamma ... in the Sangha. And as to these training rules for the laity taught by the Lord (Buddha), I do not see within myself any that has been broken."
"It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of stream-entry(Sotapatti)."
1024. Fearful Animosities (1) (Bhayaverupasanta1)[]
[or Anathapindika (3)] (This sutta is identical with SN2:41 or Samyutta12:41)
1025. Fearful Animosities (2) (Bhayaverupasanta2)[]
At Savatthi. Then a number of bhikkhus approached the Lord (Buddha) ... and sat down to one side. The Lord (Buddha) then said to them as they were sitting to one side:
( All as in the preceding sutta; identical with SN2:42 or Samyutta12.42)
1026. Nandaka The Liccavi[]
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then Nandaka, the minister of the Licchavis, approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to him:
"Nandaka, a noble disciple who possesses four dhammas(attributes,law) is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, Nandaka, (As in 997) a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state. A noble disciple who possesses these four dhammas is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.
"Further, Nandaka, a noble disciple who possesses these four dhammas becomes endowed with a long life span, whether celestial or human; he becomes endowed with beauty, whether celestial or human; he becomes endowed with happiness, whether celestial or human; he becomes endowed with fame, whether celestial or human; he becomes endowed with sovereignty, whether celestial or human. Now I say this, Nandaka, without having heard it from another ascetic or brahmin; rather, I say just what I have known, seen, and understood by myself."
When this was said, a man said to Nandaka, the minister of the Licchavis: "It is time for your bath, sir."
"Enough now, I say, with that external bath. This internal bath will suffice, namely, confidence in the Lord (Buddha)."
(iv) Streams of Divine-Merit Section(Punnabhisandavaggo sans. Punya..)[]
1027. Streams of Divine-Merit ( 1) (Punnabhisanda1)[]
At Savatthi. "Bhikkhus(monks), there are these four streams of divine-merit(punya), streams of the beneficial(kusala sans. kushal), nutriments of happiness(sukh). What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' This is the first stream of divine-merit(punya), stream of the beneficial(kusala), nutriment of happiness.
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the dhamma(path,law) thus: The Dhamma is well expounded by the Lord (Buddha) ... to be personally experienced by the wise ' This is the second stream of divine-merit(punya)....
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the Sangha(fraternity) thus: The Sangha of the Lord (Buddha)'s disciples is practising the good way ... the unsurpassed field of divine-merit(punya) for the world.' This is the third stream of divine-merit(punya)....
"Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state. This is the fourth stream of divine-merit(punya)....
"These are the four streams of divine-merit(punya), streams of the beneficial(kusala), nutriments of happiness."
1028. Streams of Divine-Merit (2) (Punnabhisanda2)[]
"Bhikkhus(monks), there are these four streams of divine-merit(punya), streams of the beneficial(kusala sans. kushal), nutriments of happiness(sukh). What four?
(As in 997 for the first three, the fourth as follows:)
"Again, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving donation and sharing. This is the fourth stream of divine-merit(punya).
"These are the four streams of divine-merit(punya), streams of the beneficial(kusala), nutriments of happiness."
1029. Streams of Divine-Merit (3) (Punnabhisanda3)[]
"Bhikkhus(monks), there are these four streams of divine-merit(punya), streams of the beneficial(kusala sans. kushal), nutriments of happiness(sukh). What four?
(As in 997 for first three )
"Again, bhikkhus, a 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. This is the fourth stream of divine-merit(punya)... .
"These are the four streams of divine-merit(punya), streams of the beneficial(kusala), nutriments of happiness(sukh)."
1030. Divine States (1) (Devapada1)[]
At Savatthi. "Bhikkhus(monks), there are these four divine states of the devas(angels) for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. 353 What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: The Lord (Buddha) is . . . teacher of devas
and humans, the Enlightened One, the Lord (Buddha).' This is the first divine state of the devas....
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state. This is the fourth divine state of the devas....
"These are the four divine states of the devas, for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed."
1031 Divine States (2) (Devapada2)[]
"Bhikkhus(monks), there are these four divine states of the devas(angels) for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. What four? 354
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus . . . He thinks: 'What now is the divine state of the devas?' He understands thus: 'I have heard that at present the devas hold non-oppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine states.' This is the first divine state of the devas....
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity)....
"Again, bhikkhus, a noble disciple possesses the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state. He thinks: 'What now is the divine state of the devas?' He understands thus: 'I have heard that at present the devas hold non-oppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine states.' This is the fourth divine state of the devas....
"These are the four divine states of the devas for the purification of beings who have not been purified, for the cleansin of beings who have not been cleansed." °
1032. Similar to the Devas (Devasabhaga sans. Deva-sa-bhagya)[]
"Bhikkhus(monks), when a noble disciple possesses four dhammas(attributes,law), the devas(angels) are elated and speak of his similarity [to themselves], What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . . . teacher of devas and humans, the Enlightened One, the Lord (Buddha)' To those devatas(angels) who passed away here [in the human world] and were reborn there [in a heavenly world] possessing confirmed confidence in the Buddha, the thought occurs: 'As the noble disciple possesses the same confirmed confidence in the Buddha that we possessed when we passed away there and were reborn here, he will come 356 into the presence of the devas.'
"Again, bhikkhus, a noble disciple possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... conducive to samadhi(trance)state. To those devatas who passed away here [in the human world] and were reborn there [in a heavenly world] possessing the virtues dear to the noble ones, the thought occurs: 'As the noble disciple possesses the same kind of virtues dear to the noble ones that we possessed when we passed away there and were reborn here, he will come into the presence of the devas.'
"When, bhikkhus, a noble disciple possesses these four dhammas, the devas are elated and speak of his similarity [to themselves]."
1033. Mahanama[]
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, in what way is one a lay follower?"
"When, Mahanama, one has gone for refuge to the Buddha, the dhamma(path,law), and the Sangha(fraternity), one is then a lay follower."
"In what way, venerable sir, is a lay follower accomplished in virtue(sheel)?"
"When, Mahanama, a lay follower abstains from the destruction(khaya\kshaya) of life, from taking what is not given, from sexual misconduct, from false speech, and from wines, liquor, and intoxicants that are a basis for slothfulness(pamada), the lay follower is accomplished in virtue."
"In what way, venerable sir, is a lay follower accomplished in faith?"
"Here, Mahanama, a lay follower is a person of faith. He places faith in the enlightenment of the Tathagata thus:(As in 997) 'The Lord (Buddha) is . . . teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' In that way a lay follower is accomplished in faith."
"In what way, venerable sir, is a lay follower accomplished in generosity?"
"Here, Mahanama, a lay follower dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving donation and sharing. In that way a lay follower is accomplished in generosity."
"In what way, venerable sir, is a lay follower accomplished in illuminated-insight(panna)?"
"Here, Mahanama, a lay follower 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. In that way a lay follower is accomplished in illuminated-insight(panna)."
1034. Rain (Vassa sans. Varsha)[]
"Bhikkhus(monks), just as, when rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the cleft, gullies, and creeks; these being filled fill up the pools; these being filled fill up the lakes; these being filled fill up the streams; these being filled fill up the rivers; and these being filled fill up the great ocean; so too, for a noble disciple, these dhammas(attributes,law) - confirmed confidence in the Buddha, the dhamma(path,law), and the Sangha(fraternity), and the virtues dear to the noble ones - flow onwards and, having gone beyond, they lead to the destruction(khaya\kshaya) of the defilements." 357
1035. Kaligodha[]
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, went to the residence of Kaligodha the Sakyan lady, where he sat down in the appointed seat. Then Kaligodha the Sakyan lady approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to her:
"Godha, a noble woman disciple who possesses four dhammas(attributes,law) is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as her destination. What four?
"Here, Godha, a noble woman disciple possesses confirmed confidence in the Buddha thus: (as in 997) The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' She possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity)(as in 997).... She dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving donation and sharing.
"A noble woman disciple, Godha, who possesses these four dhammas is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as her destination."
"Venerable sir, as to these four factors of stream-entry(Sotapatti) taught by the Lord (Buddha), these dhammas exist in me, and I live in conformity with those dhammas. For, venerable sir, I possess confirmed confidence in the Buddha, the dhamma(path,law), and the Sangha. Moreover, whatever there is in my family that is suitable for giving donation, all that I share unreservedly among those who are virtuous and of good character."
"It is a gain for you, Godha! It is well gained by you, Godha! You have declared the fruit of stream-entry."
1036. Nandiya[]
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Nandiya the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him:
"Venerable sir, when the four factors of stream-entry(Sotapatti) are completely and totally nonexistent in a noble disciple, would that noble disciple be one who dwells slothfully(pamada)?"
"Nandiya, I say that one in whom the four factors of stream entry(Sotapanna)(as in 997) are completely and totally absent is 'an outsider, one who stands in the faction of worldlings.' But, Nandiya, as to how a noble disciple is one who dwells slothfully and one who dwells alertful(appamada), listen to that and be mindful(manasikaro), I will speak."
"Yes, venerable sir," Nandiya the Sakyan replied. The Lord (Buddha) said this:
"And how, Nandiya, is a noble disciple one who dwells slothfully(in pamada)? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus:(As in 997) 'The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' Content with that confirmed confidence in the Buddha, he does not make further effort for solitude(viveka) by day nor for seclusion(patisallana) at night. When he thus dwells slothfully(in pamada), there is no gladness(pamojja sans. pramudita). 359 When there is no gladness, there is no bliss(piti). When there is no bliss(piti/preeti), there is no tranquillity(pasaddhi/prashabdhi). When there is no tranquillity(pasaddhi/prashabdhi), he dwells in suffering. The mind of one who suffers does not become in-samadhi(trance)state. When the mind is not in-samadhi(trance)state, phenomena(dhamma) do not become manifest. Because phenomena(dhamma) do not become manifest, he is reckoned as 'one who dwells slothfully.'
"Again, Nandiya, a noble disciple possesses confirmed confidence in the Buddha.. dhamma(path,law) ... in the Sangha(as in 997).... He possesses the virtues(sila/sheel) dear to the noble ones, unbroken ... leading to samadhi(trance)state. Content with those virtues(sila/sheel) dear to the noble ones, he does not make further effort for solitude by day nor for seclusion at night. When he thus dwells slothfully, there is no gladness.... Because phenomena(dhamma) do not become manifest, he is reckoned as 'one who dwells slothfully.'
"It is in this way, Nandiya, that a noble disciple is one who dwells slothfully(in pamada).
"And how, Nandiya, is a noble disciple one who dwells alertful(in appamada)? Here, Nandiya, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is ... teacher of devas and humans, the Enlightened One, the Lord (Buddha).' Not content with that confirmed confidence in the Buddha, he makes further effort for solitude(viveka) by day and for seclusion(patisallana) at night. When he thus dwells alertful, gladness(pamojja sans. pramudita) is born. When he is gladdened, bliss(piti) is born. When the mind is uplifted by bliss(piti/preeti), the body becomes tranquil(pasaddh kayo/pasaddhi). One tranquil in body experiences happiness(sukham). The mind of one who is happy becomes in-samadhi(trance)state When the mind is in-samadhi(trance)state, phenomena(dhamma) become manifest Because phenomena(dhamma) become manifest, he is reckoned as 'one who dwells alertful(in appamada).'
"Again, Nandiya, a noble disciple possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state. Not content with those virtues dear to the noble ones he makes further effort for solitude(viveka) by day and for seclusion(patisallana) at night. When he thus dwells alertful(in appamada), gladness(pamojja sans. pramudita) is born...<as above>... Because phenomena(dhamma) become manifest, he is reckoned as 'one who dwells alertful(in appamada).'
"It is in this way, Nandiya, that a noble disciple is one who dwells alertful(in appamada)."
(v) Streams of Divine-Merit with Verses (Sagathapunnabhisanda sans. Sagatha-punya..)[]
1037. Sreams of Divine-Merit (1) (Abhisanda1)[]
(The opening is identical with 1033, continuing thus:)
"When, bhikkhus(monks), a noble disciple possesses these four streams of divine-merit(punya), streams of the beneficial(kusala sans. kushal), it is not easy to take the measure of his divine-merit(punya) thus: 'Just so much is his stream of divine-merit(punya), stream of the beneficial(kusala), nutriment of happiness(sukh)'; rather, it is reckoned as an incalculable, immeasurable, great mass of divine-merit(punya).
"Bhikkhus, just as it is not easy to take the measure of the water in the great ocean thus: 'There are so many gallons of water,' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water,' or 'There are so many hundreds of thousands of gallons of water,' but rather it is reck oned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of divine-merit(punya) ... it is reckoned as an incalculable, immeasurable, great mass of divine-merit(punya)."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Just as the many rivers used by the hosts of people.
Flowing downstream, finally reach the ocean.
The great mass of water, the boundless sea.
The fearsome receptacle of heaps of gems;
"So the streams of divine-merit(punya) reach the wise man
-giver of food, drink, and clothes,
Provider of beds, seats, and coverlets 360
-as the rivers carry their waters to the sea."
1038. Sreams of Divine-Merit (2) (Abhisanda2)[]
"Bhikkhus(monks), there are these four streams of divine-merit(punya).... What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the dhamma(path,law) ... in the Sangha(fraternity)....
"Again, bhikkhus, a noble disciple dwells at home with a mind(citta) devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving donation and sharing.
"These are the four streams of divine-merit(punya)....
"When, bhikkhus, a noble disciple possesses these four streams of divine-merit(punya), streams of the beneficial(kusala sans. kushal), it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the beneficial(kusala), nutriment of happiness(sukh)'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit.
"Bhikkhus, just as in the place where these great rivers meet and converge - namely, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi - it is not easy to take the measure of the water there thus: 'There are so many gallons of water' . . . but rather it is reckoned as an incalculable, immeasurable, great mass of water; so too, when a noble disciple possesses these four streams of divine-merit(punya) ... it is reckoned as an incalculable, immeasurable, great mass of merit."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Just as the many rivers used by the hosts of people.
Flowing downstream, finally reach the ocean.
The great mass of water, the boundless sea.
The fearsome receptacle of heaps of gems;
"So the streams of divine-merit(punya) reach the wise man
-giver of food, drink, and clothes,
Provider of beds, seats, and coverlets 360
-as the rivers carry their waters to the sea."
(verses same as in 1037)
1039. Sreams of Divine-Merit (3) (Abhisanda3)[]
"Bhikkhus(monks), there are these four streams of divine-merit(punya).... What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the dhamma(path,law) ... in the Sangha(fraternity).
"Again, bhikkhus, a 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 This is the fourth stream of divine-merit(punya). ...
"These are the four streams of divine-merit(punya)....
"When, bhikkhus, a noble disciple possesses these four streams of divine-merit(punya), streams of the beneficial(kusala sans. kushal), it is not easy to take the measure of his merit thus: 'Just so much is his stream of merit, stream of the beneficial(kusala), nutriment of happiness(sukh)'; rather, it is reckoned as an incalculable, immeasurable, great mass of merit."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"One who desires divine-merit(punya), established in the beneficial(kusala).
Develops the path to attain the deathless-state(nirvana);
He who has reached the Dhamma's core.
Delighting in destruction(khaya\kshaya)
does not tremble thinking,
'The King of Death will come.'" 361
1040. Rich (1) (Mahaddhana1)[]
"Bhikkhus(monks), a noble disciple who possesses four dhammas(attributes,law) is said to be rich, with much wealth and property. 362 What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha ... in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"A noble disciple who possesses these four dhammas is said to be rich, with much wealth and property."
1041. Rich (2) (Mahaddhana2)[]
"Bhikkhus(monks), a noble disciple who possesses four dhammas(attributes,law) is said to be rich, with much wealth and property, of great fame. What four?"
(The rest as in previous 1040)
1042. Simple Version (Suddhaka)[]
"Bhikkhus(monks), a noble disciple who possesses four dhammas(attributes,law) is a stream-enterer(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four?
(As in 997)
"Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: 'The Lord (Buddha) is . .. teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha).' He possesses confirmed confidence in the dhamma(path,law) ... in the Sangha(fraternity).... He possesses the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.
"A noble disciple, bhikkhus, who possesses these four dhammas is a stream-enterer . . . with enlightenment as his destination."
1043. Nandiya[]
At Kapilavatthu. The Lord (Buddha) then said to Nandiya the Sakyan as he was sitting to one side:
(The rest as in previous 1042)
1044. Bhaddiya[]
(The same as in 1042, addressed to Bhaddiya the Sakyan.)
1045. Mahanama[]
(The same as in 1042, addressed to Mahanama the Sakyan.)
1046. Organs (Anga)[]
"Bhikkhus(monks), there are these four organs for stream-entry(Sotapatti). What four? Association with superior persons, hearing the true dhamma(path,law), meditative(yoniso) mindfulness(mansikara), practice in accordance with the Dhamma. These are the four organs for stream-entry." 363
[]
1047. With Verses (Sagathaka)[]
( The initial portion is the same as 1042)
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this: 364
"When one has faith in the Tathagata,
Unshakable and well established.
And good conduct built on virtue(sheel).
Dear to the noble ones and praised;
"When one has confidence in the Sangha(fraternity)
And view that has been rectified.
They say that one is not poor.
That one's life is not vain.
"Therefore the person of illuminated-insight(panna),
Remembering the Buddha's Teaching,
Should be devoted to faith and virtue.
To confidence and vision of the Dhamma(path,law)."
1048. One Who Spent the Rains (Vassamvuttha sans. Varsham-uttishtha)[]
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Now on that occasion a certain bhikkhu(monk) who had spent the rains in Savatthi had arrived in Kapilavatthu on some business. The Sakyans of Kapilavatthu heard: "A certain bhikkhu, it is said, who spent the rains in Savatthi has arrived in Kapilavatthu."
Then the Sakyans of Kapilavatthu approached that bhikkhu and paid homage to him, after which they sat down to one side and said to him:
"We hope, venerable sir, that the Lord (Buddha) is healthy and robust."
"The Lord (Buddha), friends, is healthy and robust."
"We hope, venerable sir, that Sariputta and Moggallana are healthy and robust."
"Sariputta and Moggallana, friends, are healthy and robust.
"We hope, venerable sir, that the bhikkhus of the Sangha(fraternity) are healthy and robust."
"The bhikkhus of the Sangha, friends, are healthy and robust."
"Did you hear and learn anything, venerable sir, in the presence of the Lord (Buddha) during this rains?"
"In the presence of the Lord (Buddha), friends, I heard and learnt this: 'Bhikkhus, those bhikkhus are few who, by the destruction(khaya\kshaya) of the defilements, in this very life enter and dwell in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for themselves with divine-knowledge. Those bhikkhus are more numerous who, with the utter destruction of the five lower fetters, have become of spontaneous birth, due to attain Nibbana there without rebirthing from that world.'
"Further, friends, in the presence of the Lord (Buddha) I heard and learnt this: 'Bhikkhus, those bhikkhus are few who ... have become of spontaneous birth.... Those bhikkhus are more numerous who, with the utter destruction of three fetters and with the diminishing of greed(raag), hatred(dosa\dvesh), and delusion(moha), have become once-rebirthers(Sakdagami) who, after coming back to this world only one more time, will make an end to suffering.'
"Further, friends, in the presence of the Lord (Buddha) I heard and learnt this: 'Those bhikkhus are few who ... have become once-rebirthers(Sakdagami).... Those bhikkhus are more numerous who, with the utter destruction of three fetters, have become stream-enterers(Sotapanna), no longer bound to the nether world, fixed in destiny, with enlightenment as their destination.'"
1049. Dhammadinna[]
On one occasion the Lord (Buddha) was dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. Then the lay follower Dhammadinna, together with five hundred lay followers, approached the Lord (Buddha), paid homage to him, and sat down to one side. 365 Sitting to one side, the lay follower Dhammadinna then said to the Lord (Buddha): "Let the Lord (Buddha), venerable sir, instruct us and instruct us in a way that may lead to our welfare and happiness(sukh) for a long time."
"Therefore, Dhammadinna, you should train yourselves thus:
'From time to time we will enter and dwell upon those discourses spoken by the Tathagata that are deep, deep in meaning supramundane, dealing with emptiness.' It is in such a way that you should train yourselves." 366
"Venerable sir, it is not easy for us - dwelling in a home crowded with children, enjoying Kasian sandalwood, wearing garlands, scents, and unguents, receiving gold and silver from time to time to enter and dwell upon those discourses spoken by the Tathagata that are deep, deep in meaning, supramundane dealing with emptiness. As we are established in the five training rules, let the Lord (Buddha) teach us the dhamma(path,law) further."
"Therefore, Dhammadinna, you should train yourselves thus:
'We will possess confirmed confidence in the Buddha ... in the dhamma(path,law) ... in the Sangha(fraternity).... We will possess the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state.' It is in such a way that you should train yourselves."
"Venerable sir, as to these four factors of stream-entry(Sotapatti) taught by the Lord (Buddha), these dhammas(attributes,law) exist in us, and we live in conformity with those dhammas. For, venerable sir, we possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. We possess the virtues dear to the noble ones, unbroken ... leading to samadhi(trance)state."
"It is a gain for you, Dhammadinna! It is well gained by you, Dhammadinna! You have declared the fruit of stream-entry."
1050. ILL (Gilana)[]
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion a number of bhikkhus were making a robe for the Lord (Buddha), considering: "After the three months, with his robe completed, the Lord (Buddha) will set out on tour."
Mahanama the Sakyan heard: "A number of bhikkhus, it is said, are making a robe for the Lord (Buddha), considering that after the three months, with his robe completed, the Lord (Buddha) will set out on tour."
Then Mahanama the Sakyan approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, I heard that a number of bhikkhus are making a robe for the Lord (Buddha).... Now I have not heard and learnt in the presence of the Lord (Buddha) how a wise lay follower who is sick, afflicted, and gravely ill should be instructed by another wise lay follower
"A wise lay follower, 367 Mahanama, who is sick, afflicted, and gravely ill should be consoled by another wise lay follower with four consolations: 'Let the venerable one 368 be consoled. You have confirmed confidence in the Buddha thus:(As in 997) "The Lord (Buddha) is ... teacher of devas(angels) and humans, the Enlightened One, the Lord (Buddha)." You have confirmed confidence in the dhamma(path,law) . . . in the Sangha(fraternity).... You have the virtues dear to the noble ones, unbroken . . . leading to samadhi(trance)state.'
"After a wise lay follower, who is sick, afflicted, and gravely ill has been consoled by a wise lay follower with these four consolations, he should be asked: 'Are you anxious about your mother and father?' If he says: 'I am,' he should be told: 'But, good sir, you are subject to death. Whether you are anxious about your mother and father or not, you will die anyway. So please abandon your anxiety over your mother and father.'
"If he says: 'I have abandoned my anxiety over my mother and father,' he should be asked: 'Are you anxious about your wife and children?' If he says: 'I am,' he should be told: 'But, good sir, you are subject to death. Whether you are anxious about your wife and children or not, you will die anyway. So please abandon your anxiety over your wife and children.'
"If he says: 'I have abandoned my anxiety over my wife and children,' he should be asked: 'Are you anxious about the five cords of human sensual pleasure?' If he says: 'I am,' he should be told: 'Celestial sensual pleasures, friend, are more excellent and sublime than human sensual pleasures. So please withdraw your mind(citta) from human sensual pleasures and resolve on the devas(angels) of the realm of the Four Great Kings.'
"If he says: 'My mind(citta) has been withdrawn from human sensual pleasures and resolved on the devas of the realm of the Four Great Kings,' he should be told: 'The Tavatimsa devas, friend, are more excellent and sublime than the devas of the realm of the Four Great Kings. So please withdraw your mind from the devas of the realm of the Four Great Kings and resolve on the Tavatimsa devas.'
"If he says: 'My mind has been withdrawn from the devas of the realm of the Four Great Kings and resolved on the Tavatimsa devas,' he should be told: 'More excellent and sublime, friend, than the Tavatimsa devas are the Yama devas ... the Tusita devas ... the Nimmanarati devas ... the Paranimmitavasavatti devas....
The brahma(arch-angel) world, friend, is more excellent and sublime than the Paranimmitavasavatti devas. So please withdraw your mind from the Paranimmitavasavatti devas and resolve on the brahma world' 369
"If he says: 'My mind has been withdrawn from the Paranimmitavasavatti devas and resolved on the brahma world ' he should be told: 'Even the brahma world, friend, is impermanent, unstable, included in body-identity(sakkaya). So please withdraw your mind from the brahma world and direct it to the cessation(nirodha) of body-identity.' 370
"If he says: 'My mind(citta) has been withdrawn from the brahma world; I have directed my mind to the cessation of body-identity,' then, Mahanama, I say there is no difference between a lay follower who is thus liberated(vimutta sans. vimukt) in mind and a bhikkhu(monk) who has been liberated in mind for a hundred years, 371 that is, between one liberation(vimutti sans. vimukti) and the other." 372
1051. The Fruit of Stream-Entry (Sotapattiphala)[]
"Bhikkhus(monks), these four dhammas(attributes,law), when developed and cultivated, lead to the realization of the fruit of stream-entry(Sotapatti). What four? Association with superior persons, hearing the true dhamma(path,law), meditative(yoniso) mindfulness(mansikara), practice in accordance with the Dhamma. These four dhammas, when developed and cultivated, lead to the realization of the fruit of stream-entry."
1052. The Fruit of Once-rebirthing (Sakdagamiphala)[]
"Bhikkhus(monks), these four dhammas, when developed and cultivated, lead to the realization of the fruit of once-rebirthing(Sakdagami). What four?..." (as above in 1051).
1053. The Fruit of Non-Rebirthing (Anagamiphala)[]
(Beginning as in 1051)
"... lead to the realization of the fruit of non-rebirthing..."
1054. The Fruit of Arahantship (Arahattaphala)[]
(Beginning as in 1051)
"... lead to the realization of the fruit of arahantship...."
1055. The Obtaining of Illuminated-Insight(Pannapatilabha sans. Pragya-prati-labha)[]
(Beginning as in 1051)
" lead to the obtaining of illuminated-insight(panna)...."
[]
(Beginning as in 1051)
" ... lead to the growth of illuminated-insight(panna)...."
[]
(Beginning as in 1051)
" ... lead to the expansion of illuminated-insight(panna)...."
[]
1058. Greatness of Illuminated-Insight (Mahapanna sans. Maha-pragya)[]
"Bhikkhus(monks), these four dhammas(attributes,law), when developed and cultivated, lead to greatness of illuminated-insight(panna). What four? Association with superior persons, hearing the true dhamma(path,law), meditative(yoniso) mindfulness(mansikara), practice in accordance with the Dhamma. These four dhammas, when developed and cultivated, lead to greatness of illuminated-insight(panna)."
1059 - 1070. Extensiveness of Illuminated-Insight(Panna), Etc.[]
"Bhikkhus(monks), these four dhammas(attributes,law), when developed and cultivated, lead to extensiveness of illuminated-insight(panna) ... to vastness of illuminated-insight(panna) ... to depth of illuminated-insight(panna) ... to the state of unequalled insight(panna) 373 ... to breadth of insight(panna) ... to abundance of insight(panna) ... to quickness of insight(panna) ... to buoyancy of insight(panna) ... to joyousness of illuminated-insight(panna) ... to swiftness of insight(panna) ... to sharpness of insight(panna) ... to penetrativeness of insight(panna). 374 What four? Association with superior persons, hearing the true dhamma(path,law), meditative(yoniso) mindfulness(mansikara), practice in accordance with the Dhamma. These four dhammas, when developed and cultivated, lead to penetrativeness of insight(panna)."
Chapter 12 : Connected Discourses on the Truths (Saccasamyutta sans. Satya-Sanyukt) {Samyutta-56}[]
(i) Self-Absorption Section (Samadhivaggo)[]
1071 Self-Absorption (Samadhi)[]
At Savatthi. "Bhikkhus(monks), develop self-absorption(samadhi). A bhikkhu who is in-samadhi(trance)state understands things as they really are. 375
"And what does he understand as it really is? He understands as it really is: 'This is suffering.' He understands as it really is:
'This is the origin of suffering.' He understands as it really is:
'This is the cessation(nirodha) of suffering.' He understands as it really is:
'This is the way leading to the cessation of suffering.'
"Bhikkhus, develop self-absorption(samadhi/trance). A bhikkhu who is self-absorptive understands things as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' 376 An exertion should be made to understand: 'This is the origin of suffering.' An exertion should be made to understand: 'This is the cessation of suffering.' An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1072. Seclusion (Patisalla)[]
"Bhikkhus(monks), make an exertion in seclusion(patisallana). A bhikkhu who is secluded understands things as they really are.
"And what does he understand as it really is? He understands as it really is:(As in 1071) 'This is suffering.'... 'This is the origin of suffering.'... 'This is the cessation(nirodha) of suffering.'... 'This is the way leading to the cessation of suffering.'
"Bhikkhus, make an exertion in seclusion. A bhikkhu who is secluded understands things as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1073. Clansmen (1) (Kulaputta1 sans. Kulputra)[]
"Bhikkhus(monks), whatever clansmen in the past rightly went forth from the household life into hermit life, all did so in order to make the breakthrough to the Four Noble Truths as they really are. Whatever clansmen in the future will rightly go forth from the household life into hermit life, all will do so in order to make the breakthrough to the Four Noble Truths as they really are. Whatever clansmen at present have rightly gone-forth(initiated,pabajjit) from the household life into hermit life, all have done so in order to make the breakthrough to the Four Noble Truths as they really are.
"What four?(As in 1071) The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering. Whatever clansmen rightly went forth ... will rightly go forth ... have rightly gone-forth(initiated,pabajjit) from household life into hermit life, all have done so in order to make the breakthrough to these Four Noble Truths as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1074 Clansmen (2) (Kulaputta2 sans. Kulputra)[]
"Bhikkhus(monks), whatever clansmen in the past rightly went forth from the household life into hermit life and made the breakthrough to things as they really are, all made the breakthrough to the Four Noble Truths as they really are. Whatever clansmen in the future will rightly go forth from the household life into hermit life and make the breakthrough to things as they really are, all will make the breakthrough to the Four Noble Truths as they really are. Whatever clansmen at present have rightly gone-forth(initiated,pabajjit) from the household life into hermit life and make the breakthrough to things as they really are, all make the breakthrough to the Four Noble Truths as they really are.
"What four? (As in 1071) The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering the noble truth of the way leading to the cessation of suffering Whatever clansmen made the breakthrough ... will make the breakthrough ... make the breakthrough to things as they really are, all make the breakthrough to these Four Noble Truths as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1075. Ascetics and Brahmins (1) (Samanabrahmana1 sans. Shraman-Brahman)[]
"Bhikkhus(monks), whatever ascetics or brahmins in the past fully awakened to things as they really are, all fully awakened to the Four Noble Truths as they really are. Whatever ascetics or brahmins in the future will fully awaken to things as they really are, all will fully awaken to the Four Noble Truths as they really are. Whatever ascetics or brahmins at present have fully awakened to things as they really are, all have fully awakened to the Four Noble Truths as they really are.
"What four? (As in 1071) The noble truth of suffering . . . the noble truth of the way leading to the cessation(nirodha) of suffering. Whatever ascetics or brahmins fully awakened ... will fully awaken ... have fully awakened to things as they really are, all have fully awakened to these Four Noble Truths as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1076. Ascetics and Brahmins (1) (Samanabrahmana2 sans. Shraman-Brahman)[]
"Bhikkhus(monks), whatever ascetics or brahmins in the past revealed themselves as having fully awakened to things as they really are, all revealed themselves as having fully awakened to the Four Noble Truths as they really are. Whatever ascetics or brahmins in the future will reveal themselves as having fully awakened to things as they really are, all will reveal themselves as having fully awakened to the Four Noble Truths as they really are. Whatever ascetics or brahmins at present reveal themselves as having fully awakened to things as they really are, all reveal themselves as having fully awakened to the Four Noble Truths as they really are.
"What four? (As in 1071) The noble truth of suffering . . . the noble truth of the way leading to the cessation(nirodha) of suffering. Whatever ascetics or brahmins revealed themselves ... will reveal themselves ... reveal themselves as having fully awakened to things as they really are, all reveal themselves as having fully awakened to these Four Noble Truths as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1077. Thoughts (Vitakka sans. Vitark)[]
"Bhikkhus(monks), do not think evil harmful(akusala sans. akushal) thoughts; that is, sensual thought, thought of ill will, thought of harming. For what reason? These thoughts, bhikkhus, are unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), [418] and do not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"When you think, bhikkhus, you should think: 'This is suffering'; you should think: 'This is the origin of suffering'; you should think: 'This is the cessation of suffering'; you should think: 'This is the way leading to the cessation of suffering.' For what reason? These thoughts, bhikkhus, are beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and lead to revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' . . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1078. Thought (Cinta sans. Cintan)[]
"Bhikkhus(monks), do not have thinking in an evil harmful(akusala sans. akushal) way: 377 'The world is eternal' or 'The world is not eternal'; or 'The world is finite' or 'The world is infinite'; or 'The soul and the body are the same' or 'The soul is one thing, the body is another'; or 'The Tathagata exists after death' or 'The Tathagata does not exist after death' or 'The Tathagata both exists and does not exist after death' or 'The Tathagata neither exists nor does not exist after death' For what reason? Because, bhikkhus, this thought is unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), and does not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"When you think, bhikkhus, you should think:(As in 1071) 'This is suffering'; you should think: 'This is the origin of suffering'; you should think: 'This is the cessation of suffering'; you should think: 'This is the way leading to the cessation of suffering.' For what reason? Because, bhikkhus, this thought is beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and leads to revulsion(nibbida), to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. .. An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1079. Disputatious Talk (Viggahikakatha)[]
"Bhikkhus(monks), do not engage in disputatious talk, 378 saying: 'You don't understand this dhamma(path,law) and Discipline. I understand this Dhamma and Discipline. What, you understand this Dhamma and Discipline! You're practising wrongly. I'm practising rightly. What should have been said before you said after; what should have been said after you said before. I'm consistent, you're inconsistent. What you took so long to think out has been overturned. Your thesis has been refuted. Go off to rescue your thesis, for you're defeated, or disentangle yourself if you can.' For what reason? Because, bhikkhus, this talk is unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), and does not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"When you talk, bhikkhus, you should talk about: 'This is suffering'; you should talk about: 'This is the origin of suffering'; you should talk about: 'This is the cessation of suffering'; you should talk about: 'This is the way leading to the cessation of suffering.' For what reason? Because, bhikkhus, this talk is beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and leads to revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'.. . An exertion should be made to understand: 'This is the way leading to the cessation(nirodha) of suffering.'"
1080. Pointless Talk (Tiracchanakatha)[]
"Bhikkhus(monks), do not engage in the various kinds of pointless talk, 379 that is, talk about kings, thieves, and ministers of state; talk about armies, dangers, and wars; talk about food, drink, garments, and beds; talk about garlands and scents; talk about relations, vehicles, villages, towns, cities, and countries; talk about
women and talk about heroes; street talk and talk by the well; talk about those departed in days gone by; rambling chitchat; speculation about the world and about the sea; talk about becoming this or that. For what reason? Because, bhikkhus, this talk is unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), and does not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"When you talk, bhikkhus, you should talk about: 'This is suffering'; you should talk about: 'This is the origin of suffering'; you should talk about: 'This is the cessation of suffering'; you should talk about: 'This is the way leading to the cessation of suffering.' For what reason? Because, bhikkhus, this talk is beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and leads to revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
[]
1081. Setting in Motion the Wheel of the Dhamma (Dhammacakkappavattana)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Lord (Buddha) was dwelling at Baranasi in the Deer-Park(Migdaye) at Isipatana. There the Lord (Buddha) addressed the bhikkhus(monks) of the group of five thus-380
"Bhikkhus, these two extremes should not be followed by one who has gone-forth(initiated,pabajjit) into hermit life. What two? The pursuit of sensual happiness(sukh) in sensual pleasures, which is low, vulgar the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathagata has awakened to the middle-path, which gives rise to vision, which gives rise to knowledge, which leads to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"And what, bhikkhus, is that middle-path awakened to by the Tathagata, which gives rise to vision which gives rise to knowledge, which leads to peace, to divine-knowledge, to enlightenment, which leads to Nibbana? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state. This, bhikkhus, is that middle-path awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to divine-knowledge, to enlightenment, to Nibbana.
"Now this, bhikkhus, is the noble truth of suffering: rebirth is suffering, aging is suffering, illness is suffering, death is suffering; 381 union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti) are suffering.
"Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving(tanha sans. trishna) which leads to renewed existence(rebirth cause), accompanied by delight(nandi\anand) and lust(raag), seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination.
"Now this, bhikkhus, is the noble truth of the cessation(nirodha) of suffering: it is the remainderless fading away and cessation of that same craving(tanha sans. trishna), the giving up and relinquishing of it, freedom from it, nonreliance on it.
"Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right meditation, right samadhi(trance)state (see SN5.8).
"'This is the noble truth of suffering': thus, bhikkhus, in regard to dhammas(attributes,law) unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This noble truth of suffering is to be fully understood': thus. bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
'"This noble truth of suffering has been fully understood': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This is the noble truth of the origin of suffering': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This noble truth of the origin of suffering is to be abandoned': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This noble truth of the origin of suffering has been abandoned': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This is the noble truth of the cessation(nirodha) of suffering': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This noble truth of the cessation of suffering is to be realized': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This noble truth of the cessation of suffering has been realized': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light(alok).
"'This is the noble truth of the way leading to the cessation of suffering': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok).
"This noble truth of the way leading to the cessation of suffering is to be developed': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light.
"'This noble truth of the way leading to the cessation of suffering has been developed': thus, bhikkhus, in regard to dhammas unheard before, there arose in me vision, knowledge, illuminated-insight(panna), true knowledge, and glowing-light.
"So long, bhikkhus, as my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was not thoroughly purified in this way, 382 I did not claim to have awakened to the unsurpassed perfect 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 my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans. The knowledge and vision arose in me: 'Unshakable is the liberation(vimutti sans. vimukti) of my mind. This is my last rebirth. Now there is no more renewed existence(rebirth cause).'"
This is what the Lord (Buddha) said. Elated, the bhikkhus of the group of five delighted in the Lord (Buddha)'s statement. And while this discourse was being spoken, there arose in the Venerable Kondanna the dust-free, stainless vision of the dhamma(path,law): "Whatever is subject to origination is all subject to cessation(nirodha)."
And when the Wheel of the dhamma(path,law) had been set in motion by the Lord (Buddha), 383 the earth-dwelling devas raised a proclamation: "At Baranasi, in the Deer-Park(Migdaye) at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Lord (Buddha), which cannot be stopped by any ascetic or brahmin or deva(angel) or Mara or Brahma or by anyone in the world." Having heard the proclamation of the earth-dwelling devas, the devas of the realm of the Four Great Kings raised a proclamation: "At Baranasi ... this unsurpassed Wheel of the Dhamma has been set in motion by the Lord (Buddha), which cannot be stopped ... by anyone in the world." Having heard the proclamation of the devas of the realm of the Four Great Kings, the Tavatimsa devas ... the Yama devas ... the Tusita devas ... the Nimmanarati devas ... the Paranimmitavasavatti devas ... the devas of Brahma's company raised a proclamation: "At Baranasi, in the Deer-Park(Migdaye) at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Lord (Buddha), which cannot be stopped by any ascetic or brahmin or deva or Mara or Brahma or by anyone in the world."
Thus at that moment, at that instant, at that second, the proclamation spread as far as the brahma world, and this ten thousandfold world system shook, quaked, and trembled, and an immeasurable glorious radiance appeared in the world surpassing the divine majesty of the devas.
Then the Lord (Buddha) uttered this inspired utterance:
"Kondanna has indeed understood! Kondanna has indeed understood!" In this way the Venerable Kondanna acquired the name "Anna Kondanna - Kondanna Who Has Understood."
1082. Tathagatas Vision[]
"This is the noble truth of suffering': thus, bhikkhus, in regard to dhammas(attributes,law) unheard before, there arose in the Tathagatas vision, knowledge, illuminated-insight(panna), true knowledge, and light(alok).(As in 1081)
'"This noble truth of suffering is to be fully understood': thus, bhikkhus, in regard to dhammas unheard before, there arose in the Tathagatas vision ... and light.
"'This noble truth of suffering has been fully understood': thus, bhikkhus, in regard to dhammas unheard before, there arose in the Tathagatas vision ... and light.
'"This is the noble truth of the origin of suffering' ... 'This noble truth of the origin of suffering is to be abandoned' ... 'This noble truth of the origin of suffering has been abandoned': thus, bhikkhus, in regard to dhammas unheard before, there arose in the Tathagatas vision ... and light.
"'This is the noble truth of the cessation(nirodha) of suffering' ... 'This noble truth of the cessation of suffering is to be realized' ... 'This noble truth of the cessation of suffering has been realized': thus, bhikkhus, in regard to dhammas unheard before, there arose in the Tathagatas vision ... and light(alok).
"'This is the noble truth of the way leading to the cessation of suffering' ... 'This noble truth of the way leading to the cessation of suffering is to be developed' . . . 'This noble truth of the way leading to the cessation of suffering has been developed': thus, bhikkhus, in regard to dhammas unheard before, there arose in the Tathagatas vision, knowledge, illuminated-insight(panna), true knowledge, and light."
1083. Aggregates (Khandha sans. Skandha)[]
"Bhikkhus(monks), there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
(As in 1081)
"And what, bhikkhus, is the noble truth of suffering? It should be said: the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti); that is, the form(Rupa) aggregate subject to clinging, sensation(vedana) aggregate subject to clinging, perception(sanna sans. sangya) aggregate subject to clinging, sankhara(compulsive-behavior-conditioning) aggregate subject to clinging, the consciousness(vinnana sans. vigyan) aggregate subject to clinging(upadana sans. asakti). This is called the noble truth of suffering
"And what, bhikkhus, is the noble truth of the origin of suffeing? It is this craving(tanha sans. trishna) which leads to renewed existence(rebirth cause), accompanied by delight(nandi\anand) and lust(raag), seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the noble truth of the origin of suffering.
"And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that same craving(tanha sans. trishna), the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the noble truth of the cessation of suffering.
"And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view ... right samadhi(trance)state. This is called the noble truth of the way leading to the cessation of suffering.
"These, bhikkhus, are the Four Noble Truths.
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.'... An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1084. Internal Sense Faculties (Ajjhattikayatana)[]
"Bhikkhus(monks), there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
"And what, bhikkhus, is the noble truth of suffering? It should be said: the six internal sense faculties. What six? The eye faculty, hearing faculty, smell faculty, taste faculty, touch faculty & the mind faculty. This is called the noble truth of suffering."
(The rest of the sutta is identical with 1083.)
1085. Remembrance (1) (Dharana1)[]
"Bhikkhus(monks), do you remember the Four Noble Truths taught by me?"
When this was said, a certain bhikkhu said to the Lord (Buddha).
"Venerable sir, I remember the Four Noble Truths taught by the Lord (Buddha)."
"But how, bhikkhu, do you remember the Four Noble Truths taught by me?"
"I remember suffering, venerable sir, as the first noble truth taught by the Lord (Buddha). I remember the origin of suffering as the second noble truth taught by the Lord (Buddha). I remember the cessation(nirodha) of suffering as the third noble truth taught by the Lord (Buddha). I remember the way leading to the cessation of suffering as the fourth noble truth taught by the Lord (Buddha). It is in this way, venerable sir, that I remember the Four Noble Truths taught by the Lord (Buddha)."
"Good, good, bhikkhu! It is good that you remember the Four Noble Truths taught by me. Suffering, bhikkhu, is the first noble truth taught by me: remember it thus. The origin of suffering is the second noble truth taught by me: remember it thus. The cessation of suffering is the third noble truth taught by me: remember it thus. The way leading to the cessation of suffering is the fourth noble truth taught by me: remember it thus. In this way, bhikkhu, remember the Four Noble Truths taught by me.
"Therefore, bhikkhu, an exertion should be made to understand: 'This is suffering.(as in 1071). . . An exertion should be made to understand: 'This is the way' leading to the cessation of suffering.'"
1086. Remembrance (2) (Dharana2)[]
"Bhikkhus(monks), do you remember the Four Noble Truths taught by me?"
When this was said, a certain bhikkhu said to the Lord (Buddha):
"Venerable sir, I remember the Four Noble Truths taught by the Lord (Buddha)."
"But how, bhikkhu, do you remember the Four Noble Truths taught by me?"
"I remember suffering, venerable sir, as the first noble truth taught by the Lord (Buddha). For if any ascetic or brahmin should speak thus: 'This is not the first noble truth of suffering taught by the ascetic Gotama; having rejected this first noble truth of suffering, I will make known another first noble truth of suffering' - this is impossible.
"I remember the origin of suffering as the second noble truth taught by the Lord (Buddha).... I remember the cessation(nirodha) of suffeing as the third noble truth taught by the Lord (Buddha) remember the way leading to the cessation of suffering as the fourth noble truth taught by the Lord (Buddha). For if any ascetic or brahmin should speak thus: This is not the fourth noble truth of the way leading to the cessation of suffering taught by the ascetic Gotama; having rejected this fourth noble truth of the way leading to the cessation of suffering, I will make known another fourth noble truth of the way leading to the cessation of Suffering' - this is impossible.
"It is in this way, venerable sir, that I remember the Four Noble Truths taught by the Lord (Buddha)."
"Good, good, bhikkhu! It is good that you remember the Four Noble Truths taught by me. Suffering, bhikkhu, is the first noble truth taught by me: remember it thus. For if any ascetic or brahmin should speak thus ... (as above ) ... This is not the fourth noble truth of the way leading to the cessation of suffering taught by the ascetic Gotama; having rejected this fourth noble truth of the way leading to the cessation of suffering, I will make known another fourth noble truth of the way leading to the cessation of suffering' - this is impossible.
"In this way, bhikkhu, remember the Four Noble Truths taught by me.
"Therefore, bhikkhu, an exertion should be made to understand: This is suffering.. (as in 1071) . . An exertion should be made to understand: This is the way leading to the cessation(nirodha) of suffering.'"
1087. Ignorance (Avijja sans. Avidya)[]
Sitting to one side, that bhikkhu said to the Lord (Buddha):
"Venerable sir, it is said, 'ignorance(avijja sans. avidya), ignorance.' What is ignorance, venerable sir, and in what way is one immersed in ignorance?"
"Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation(nirodha) of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.
"Therefore, bhikkhu, an exertion should be made to understand: 'This is suffering.(as in 1071).. An exertion should be made to understand: This is the way leading to the cessation of suffering."
1088. True Knowledge (Vijja sans. Vidya)[]
Then a certain bhikkhu approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: "Venerable sir, it is said, 'true knowledge, true knowledge.' What is true knowledge, venerable sir, and in what way has one arrived at true knowledge?"
"Bhikkhu, knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation(nirodha) of suffering, knowledge of the way leading to the cessation of suffering: this is called true knowledge, bhikkhu, and it is in this way that one has arrived at true knowledge.
"Therefore, bhikkhu, an exertion should be made to understand: 'This is suffering.(as in 1071) . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1089. Implications (Sankasana)[]
"This is the noble truth of suffering': such has been made known by me. In this statement, 'This is the noble truth of suffering,' there are innumerable nuances, innumerable details, innumerable implications. 384
"'This is the noble truth of the origin of suffering' .(as in 1081).. 'This is the noble truth of the cessation(nirodha) of suffering' ... 'This is the noble truth of the way leading to the cessation of suffering': such has been made known by me. In this statement, 'This is the noble truth of the way leading to the cessation of suffering,' there are innumerable nuances, innumerable details, innumerable implications.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.(as in 1071). . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1090. Actual (Tatha)[]
"Bhikkhus(monks), these four things are actual, unerring, not otherwise. 385 What four?
(As in 1071)"'This is suffering': this, bhikkhus, is actual, unerring, not otherwise. 'This is the origin of suffering': this is actual, unerring, not otherwise. 'This is the cessation(nirodha) of suffering': this is actual, unerring, not otherwise. [431] 'This is the way leading to the cessation of suffering': this is actual, unerring, not otherwise.
"These four things, bhikkhus, are actual, unerring, not other wise.
"Therefore, bhikkhu, an exertion should be made to under stand: 'This is suffering.' ... An exertion should be made to under stand: 'This is the way leading to the cessation of suffering
(iii) Kotigamavaggo[]
1091. Kotigama (1) 386[]
(See 1071 & 1081)
On one occasion the Lord (Buddha) was dwelling among the Vajjians at Kotigama. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus(monks), it is because of not understanding and not penetrating the Four Noble Truths that you and I have roamed and wandered through this long course of samsara. What four?
"It is, bhikkhus, because of not understanding and not penetrating the noble truth of suffering that you and I have roamed and wandered through this long course of samsara. It is because of not understanding and not penetrating the noble truth of the origin of suffering ... the noble truth of the cessation(nirodha) of suffering ... the noble truth of the way leading to the cessation of suffering that you and I have roamed and wandered through this long course of samsara.
"That noble truth of suffering, bhikkhus, has been understood and penetrated. That noble truth of the origin of suffering has been understood and penetrated. That noble truth of the cessation of suffering has been understood and penetrated. That noble truth of the way leading to the cessation of suffering has been understood and penetrated. craving(tanha sans. trishna) for existence(bhavo) has been cut off; the conduit to existence(bhavo) has been destroyed; now there is no more renewed existence(rebirth cause)."
This is what the Lord (Buddha) said. Having said this, the Fortunate One(Sugato), the Teacher(Sattha), further said this:
"Because of not seeing as they are
The Four Noble Truths,
We have wandered through the long course
In the various kinds of past-births.
"Now these truths have been seen;
The conduit to existence(bhavo) is severed;
Cut off is the root of suffering:
Now there is no more renewed existence(rebirth cause)."
1092. Kotigama (2) 387[]
"Bhikkhus(monks), those ascetics or brahmins who do not understand as it really is: 'This is suffering'; who do not understand as it really is: 'This is the origin of suffering'; who do not understand as it really is: 'This is the cessation(nirodha) of suffering'; who do not understand as it really is: 'This is the way leading to the cessation of suffering': these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with divine-knowledge(abhinna), enter and dwell, in this very life, in the goal of asceticism or the goal of brahminhood.
"But, bhikkhus, those ascetics or brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with divine-knowledge, enter and dwell, in this very life, in the goal of asceticism and the goal of brahminhood. "
This is what the Lord (Buddha) said. Having said this, the
Fortunate One(Sugato\Buddha), the Teacher, further said this:
"Those who do not understand suffering,
Who do not know suffering's origin,
Nor where suffering completely stops.
Where it ceases without remainder;
Who do not know that path
Which leads to suffering's quenching(upasaman):
They are devoid of mind's liberation(vimutti sans. vimukti)
And also of liberation by illuminated-insight(panna);
Incapable of making an end.
They go on to rebirth and aging.
"But those who understand suffering.
Who know too suffering's origin.
And where suffering completely stops.
Where it ceases without remainder;
Who understand that path
Which leads to suffering's quenching(upasaman):
They are endowed with mind's liberation
And also with liberation by illuminated-insight(panna);
Being capable of making an end,
They go no more in rebirth and aging."
1093. The Perfectly Enlightened One (Sammasambuddha)[]
At Savatthi. "Bhikkhus, there are these Four Noble Truths. What four?(As in 1071) The noble truth of suffering . . . the noble truth of the way leading to the cessation(nirodha) of suffering. It is because he has fully awakened to these Four Noble Truths as they really are that the Tathagata is called the Arahant, the Perfectly Enlightened One.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' , 'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1094. Arahants[]
At Savatthi. "Bhikkhus, whatever Arahants, Perfectly Enlightened Ones, in the past fully awakened to things as they really are, all fully awakened to the Four Noble Truths as they really are. Whatever Arahants, Perfectly Enlightened Ones, in the future will fully awaken to things as they really are, all will fully awaken to the Four Noble Truths as they really are. Whatever Arahants, Perfectly Enlightened Ones, at present have fully awakened to things as they really are, all have fully awakened to the Four Noble Truths as they really are.
"What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering. Whatever Arahants, Perfectly Enlightened Ones, fully awakened ... will fully awaken ... have fully awakened to things as they really are, all have fully awakened to these Four Noble Truths as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1095. The Destruction of the Defilements (Asavakkhaya sans. Ashrav-kshaya)[]
"Bhikkhus(monks), I say that the destruction(khaya\kshaya) of the defilements is for one who knows and sees(in meditation,passato ref. Vipassana meditation), not for one who does not know and does not see. 388 For one who knows what, for one who sees(in meditation) what, does the destruction of the defilements come about? The destruction of the defilements comes about for one who knows and sees(in meditation): 'This is suffering'; for one who knows and sees(in meditation): 'This is the origin of suffering'; for one who knows and sees(in meditation): 'This is the cessation(nirodha) of suffering'; for one who knows and sees(in meditation): 'This is the way leading to the cessation of suffering.' It is for one who knows thus, for one who sees(in meditation) thus, that the destruction of the defilements comes about.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1096. 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 for making the breakthrough to the Four Noble Truths as they really are.
"What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
"Those for whom you have compassion ... these you should instruct, settle, and establish for making the breakthrough to these Four Noble Truths as they really are.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1097. Actual (Tatha)[]
"Bhikkhus(monks), there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of Suffering the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering. These Four Noble Truths, bhikkhus, are actual, unerring, not otherwise. Therefore they are called noble truths . 389
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering"
1098. The World (Loka)[]
"Bhikkhus(monks), these are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering. 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, the Tathagata is the noble one. Therefore they are called noble truths.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1099. To Be Fully Understood (Parinneyya)[]
"Bhikkhus(monks), there are these Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering. These are the Four Noble Truths.
"Of these Four Noble Truths, bhikkhus, there is a noble truth that is to be fully understood; there is a noble truth that is to be abandoned; there is a noble truth that is to be realized; there is a noble truth that is to be developed.
"And what, bhikkhus, is the noble truth that is to be fully understood? The noble truth of suffering is to be fully understood; the noble truth of the origin of suffering is to be abandoned; the noble truth of the cessation of suffering is to be realized; the noble truth of the way leading to the cessation of suffering is to be developed.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1100. Gavampati[]
On one occasion a number of elder bhikkhus were dwelling among the Cetiyans at Sahajati. Now on that occasion when the elder bhikkhus had returned from their alms round, after their meal they had assembled in the pavilion and were sitting together when this conversation arose: "Friend, does one who sees(in meditation ref. Vipassana meditation) suffering also see the origin of suffering, also see the cessation(nirodha) of suffering, also see the way leading to the cessation of suffering?"
When this was said, the Venerable Gavampati said to the elder bhikkhus: "Friends, in the presence of the Lord (Buddha) I have heard and learnt this: 'Bhikkhus, one who sees(in meditation) suffering also sees(in meditation) the origin of suffering, also sees(in meditation) the cessation of suffering, also sees(in meditation) the way leading to the cessation of suffering. One who sees(in meditation) the origin of suffering also sees(in meditation) suffering, also sees(in meditation) the cessation of suffering, also sees(in meditation) the way leading to the cessation of suffering. One who sees(in meditation) the cessation of suffering also sees(in meditation) suffering, also sees(in meditation) the origin of suffering, also sees(in meditation) the way leading to the cessation of suffering. One who sees(in meditation) the way leading to the cessation of suffering also sees(in meditation) suffering, also sees(in meditation) the origin of suffering, also sees(in meditation) the cessation of suffering.'" 390
[]
1101. The Simsapa-grove(Sisapavana) (Sisapavana)[]
On one occasion the Lord (Buddha) was dwelling at Kosambi in a Simsapa-grove(Sisapavana). Then the Lord (Buddha) took up a few simsapa leaves in his hand and addressed the bhikkhus thus: "What do you consider, bhikkhus, which is more numerous: these few simsapa leaves that I have taken up in my hand or those in the Simsapa-grove(Sisapavana) overhead?"
"Venerable sir, the simsapa leaves that the Lord (Buddha) has taken up in his hand are few, but those in the Simsapa-grove(Sisapavana) overhead are numerous."
"So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), and do not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. Therefore I have not taught them.
"And what, bhikkhus, have I taught? I have taught: 'This is suffering'; I have taught: This is the origin of suffering'; I have taught: 'This is the cessation of suffering'; I have taught: 'This is the way leading to the cessation of suffering.' And why bhikkhus, have I taught this? Because this is beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and leads to revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana. Therefore I have taught this.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1102. Acacia (Khadirapatta)[]
"Bhikkhus(monks), if anyone should speak thus: 'Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation(nirodha) of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering' - this is impossible.
"Just as, bhikkhus, if someone should speak thus: 'Having made a basket of acacia leaves or of pine needles or of myrobalan leaves, 391 I will bring water or a palm fruit,' 392 this would be impossible; so too, if anyone should speak thus: 'Without having made the breakthrough to the noble truth of suffering as it really is ... I will completely make an end to suffering' - this is impossible.
"But, bhikkhus, if anyone should speak thus: 'Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering' - this is possible.
"Just as, bhikkhus, if someone should speak thus: 'Having made a basket of lotus leaves or of kino leaves or of maluva leaves, 393 I will bring water or a palm fruit,' this would be possible; so too, if anyone should speak thus: 'Having made the breakthrough to the noble truth of suffering as it really is . . . I will completely make an end to suffering' - this is possible. ,
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1103. Stick (Dand)[]
"Bhikkhus(monks), just as a stick thrown up into the air falls now on its bottom, now on its top, so too as beings roam and wander on, hindered by ignorance(avijja sans. avidya) and fettered by craving(tanha sans. trishna), now they go from this world to the other world, now they come from the other world to this world. 394 For what reason? Because they have not seen the Four Noble Truths. What four? The noble truth of suffering ..(as in 1071) . . the noble truth of the way leading to the cessation(nirodha) of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1104. Clothes (Cel)[]
"Bhikkhus(monks), if one's clothes or head were ablaze, what should be done about it?"
"Venerable sir, if one's clothes or head were ablaze, to extinguish one's blazing clothes or head one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise meditation(sati) and complete comprehension (sampajanna)." 395
"Bhikkhus, one might look on equanimously at one's blazing clothes or head, giving no thought(mansikara) to them, but so long as one has not made the breakthrough to the Four Noble Truths as they really are, in order to make the breakthrough one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise meditation and complete comprehension. What four? The noble truth of suffering..(as in 1071).. the noble truth of the way leading to the cessation(nirodha) of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to under stand: 'This is the way leading to the cessation of suffering '"
1105. A Hundred Spears (Sattisat)[]
"Bhikkhus(monks), suppose there were a man with a life span of a hundred years, who could live a hundred years. Someone would say to him: 'Come, good man, in the morning they will strike you with a hundred spears; at noon they will strike you with a hundred spears; in the evening they will strike you with a hundred spears. 396 And you, good man, being struck day after day by three hundred spears will have a life span of a hundred years, will live a hundred years; and then, after a hundred years have passed, you will make the breakthrough to the Four Noble Truths, to which you had not broken through earlier.'
"It is fitting, bhikkhus, for a clansman intent on his good to accept the offer. For what reason? Because this samsara is without discoverable beginning; a first point cannot be discerned of blows by spears, blows by swords, blows by axes. And even though this may be so, bhikkhus, I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the Four Noble Truths is accompanied only by happiness(sukh) and joy. What four? The noble truth of suffering ..(as in 1071).. the noble truth of the way leading to the cessation(nirodha) of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1106. Creatures (Pana sans. Prani)[]
"Bhikkhus(monks), suppose a man were to cut up whatever grass, sticks, branches, and foliage there is in this Jambudipa and collect them into a single heap. Having done so, he would impale the large creatures in the ocean on the large stakes, the middle-sized creatures on the middle-sized stakes, and the small creatures on the small stakes. Still, bhikkhus, the gross creatures in the ocean would not be exhausted even after all the grass, sticks, branches, and foliage in Jambudipa had been used up and exhausted. The small creatures in the ocean that could not easily be impaled on stakes would be even more numerous than this. For what reason? Because of the minuteness of their bodies.
"So vast, bhikkhus, is the plane of misery. The person who is accomplished in view, freed from that vast plane of misery, understands as it really is: 'This is suffering.'..(as in 1071).. 'This is the way leading to the cessation(nirodha) of suffering.'
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1107. The Sun ( 1) (Suriya1 sans. Surya)[]
"Bhikkhus(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 breakthrough to the Four Noble Truths as the really are, that is, right view. It is to be expected that a bhikkhu with right view 397 will understand as it really is: 'This is suffering.'..(as in 1071).. 'This is the way leading to the cessation(nirodha) of suffering.'
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1108. The Sun (2) (Suriya2 sans. Surya)[]
"Bhikkhus(monks), so long as the sun and moon have not arisen in the world, for just so long there is no manifestation of great light and radiance, but then blinding darkness prevails, a dense mass of darkness; for just so long day and night are not discerned, the month and fortnight are not discerned, the seasons and the year are not discerned.
"But, bhikkhus, when the sun and moon arise in the world, then there is the manifestation of great light and radiance; then there is no blinding darkness, no dense mass of darkness then day and night are discerned, the month and fortnight are discerned, the seasons and year are discerned.
"So too, bhikkhus, so long as a Tathagata has not arisen in the world, an Arahant, a Perfectly Enlightened One, for just so long there is no manifestation of great light and radiance, but then blinding darkness prevails, a dense mass of darkness; for just so long there is no explaining, teaching, proclaiming, establishing disclosing, analysing, or elucidating of the Four Noble Truths.
"But, bhikkhus, when a Tathagata arises in the world, an Arahant, a Perfectly Enlightened One, then there is the manifestation of great light and radiance; then no blinding darkness prevails, no dense mass of darkness; then there is the explaining, teaching, proclaiming, establishing, disclosing, analysing, and elucidating of the Four Noble Truths. What four? The noble truth of suffering . .(as in 1071) . . the noble truth of the way leading to the cessation(nirodha) of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1109. Indra's Pillar (Indakhila sans. Indra-keel)[]
"Bhikkhus(monks), those ascetics or brahmins who do not understand as it really is 'This is suffering','This is origin of suffering', 'This is cessation(nirodha) of suffering','This is the way leading to the cessation of suffering' - they look up at the face of another ascetic or brahmin, thinking: 'This worthy is surely one who really knows, who really sees(in meditation).'
"Suppose, bhikkhus, a tuft of cotton wool or kapok, light, wafted by the wind, had settled on an even piece of ground. An easterly wind would drive it westward; a westerly wind would drive it eastward; a northerly wind would drive it southward; a southerly wind would drive it northward. For what reason? Because of the lightness of the tuft.
"So too, bhikkhus, those ascetics or brahmins who do not understand as it really is 'This is suffering' ..(as above).. 'This is the way leading to the cessation of suffering' - they look up at the face of another ascetic or brahmin, thinking: 'This worthy is surely one who really knows, who really sees(in meditation).' For what reason? Because they have not seen the Four Noble Truths.
"But, bhikkhus, those ascetics or brahmins who understand as it really is This is suffering' .. (as above). . 'This is the way leading to the cessation of suffering' - they do not look up at the face of another ascetic or brahmin, thinking: "This worthy is surely one who really knows, who really sees(in meditation).'
"Suppose, bhikkhus, there was an iron pillar or an Indra's pillar 398 with a deep base, securely planted, immobile, unshaking. Even if a forceful blast of wind comes - whether from the east, the west, the north, or the south - that pillar would not shake, quake, or tremble. For what reason? Because the pillar has a deep base and is securely planted.
"So too, bhikkhus, those ascetics or brahmins who understand as it really is 'This is suffering' ,'This is origin of suffering', 'This is cessation of suffering', 'This is the way leading to the cessation of suffering' - they do not look up at the face of another ascetic or brahmin, thinking: 'This worthy is surely one who really knows, who really sees(in meditation).' For what reason? Because, bhikkhus, they have clearly seen the Four Noble Truths. What four? The noble truth of suffering ..(as above).. the noble truth of the way leading to the cessation of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1110. Seeking an Argument (Vadatthika)[]
"Bhikkhus(monks), if any bhikkhu understands as it really is: 'This is suffering' ,'This is origin of suffering', 'This is cessation(nirodha) of suffering', 'This is the way leading to the cessation of suffering,' and then an ascetic or brahmin comes along - whether from the east, the west, the north, or the south - seeking an argument, searching for an argument, thinking: 'I will refute his thesis,' it is impossible that he could make that bhikkhu shake, quake, or tremble.
"Suppose, bhikkhus, 399 there was a stone column sixteen yards long: an eight yards' portion of it would be sunk in the ground, an eight yards' portion above ground. Even if a forceful blast of wind comes along - whether from the east, the west, the north, or the south - the column would not shake, quake, or tremble. For what reason? Because it has a deep base and is securely planted.
"So too, bhikkhus, if any bhikkhu understands as it really is 'This is suffering'..(as above)..'This is the way leading to the cessation of suffering and then an ascetic or a brahmin comes along...it is impossible that he could make that bhikkhu shake quake tremble. For what reason? Because he has clearly seen the four Noble Truths. What four? The noble truth of suffering ..(as in 1071).. the noble truth of the way leading to the cessation of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: This is the way leading to the cessation of suffering.'"
(v) The Precipice Section (Papatavagggo sans. Prapat-varg)[]
1111. Thinking about the World (Lokacinta sans. Lokacintan)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). There the Lord (Buddha) addressed the bhikkhus thus:
"Bhikkhus(Monks), once in the past a certain man set out from Rajagaha and went to the Sumagadha Lotus Pond, thinking: 'I will ponder about the world.' 400 He then sat down on the bank of the Sumagadha Lotus Pond thinking about the world. Then, bhikkhus, the man saw a four-division army entering a lotus stalk on the bank of the pond. Having seen this, he thought: 'I must be mad! I must be insane! I've seen something that doesn't exist in the world.' The man returned to the city and informed a great crowd of people: 'I must be mad, sirs! I must be insane! I've seen something that doesn't exist in the world.'
"[They said to him:] 'But how is it, good man, that you are mad? How are you insane? And what have you seen that doesn't exist in the world?'
"'Here, sirs, I left Rajagaha and approached the Sumagadha Lotus Pond ... (as above) ... I saw a four-division army entering a lotus stalk on the bank of the pond. That's why I'm mad, that's why I'm insane, and that's what I've seen that doesn't exist in the world.'
"'Surely you're mad, good man! Surely you're insane! And what you have seen doesn't exist in the world.'
"Nevertheless, bhikkhus, what that man saw was actually real, not unreal. Once in the past the devas(angels) and the asuras(demons) were arrayed for battle. In that battle the devas won and the asuras were defeated. In their defeat, the asuras were frightened and entered the asura city through the lotus stalk, to the bewilderment of the devas.
"Therefore, bhikkhus, do not think about the world, thinking:
'The world is eternal' or 'The world is not eternal'; or 'The world is finite' or 'The world is infinite'; or 'The soul and the body are the same' or 'The soul is one thing, the body is another'; or 'The Tathagata exists after death,' or 'The Tathagata does not exist after death,' or 'The Tathagata both exists and does not exist after death,' or 'The Tathagata neither exists nor does not exist after death.' For what reason? Because, bhikkhus, this thinking is unbeneficial, irrelevant to the fundamentals of the holy celibate life(brahmacariya), and does not lead to revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana.
"When you think, bhikkhus, you should think: 'This is suffering'; you should think: 'This is the origin of suffering'; you should think: 'This is the cessation of suffering'; you should think: 'This is the way leading to the cessation of suffering.’ For what reason? Because, bhikkhus, this thinking is beneficial, relevant to the fundamentals of the holy celibate life(brahmacariya), and leads to revulsion, to dispassion, to cessation, to peace, to divine-knowledge, to enlightenment, to Nibbana.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1112. The Precipice (Papat sans. Prapat)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then the Lord (Buddha) addressed the bhikkhus thus: "Come, bhikkhus, let us go to Patibhana Peak for the day's abiding."
"Yes, venerable sir," those bhikkhus replied. Then the Lord (Buddha), together with a number of bhikkhus, went to Patibhana Peak. A certain bhikkhu(monk) saw the steep precipice off Patibhana Peak and said to the Lord (Buddha): "That precipice is indeed steep, venerable sir; that precipice is extremely frightful. But is there, venerable sir, any other precipice steeper and more frightful than that one?"
"There is, bhikkhu."
"But what, venerable sir, is that precipice steeper and frightful than that one?"
"Those ascetics and brahmins, bhikkhu, who do not understand as it really is: 'This is suffering'; who do not understand it really is: 'This is the origin of suffering'; who do not understand as it really is: 'This is the cessation(nirodha) of suffering'; who do not understand as it really is: 'This is the way leading to the cessation of suffering' - they delight in sankhara(compulsive-behavior-conditioning) that lead to rebirth, in sankhara(behavior-conditioning) that lead to aging, in sankhara(behavior-conditioning) that lead to death, in sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such sankhara(behavior-conditioning), they generate sankhara(behavior-conditioning) that lead to rebirth, generate sankhara(behavior-conditioning) that lead to aging, generate sankhara(behavior-conditioning) that lead to death, generate sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such sankhara(behavior-conditioning), they tumble down the precipice of rebirth, tumble down the precipice of aging, tumble down the precipice of death, tumble down the precipice of sorrow, lamentation, pain, displeasure, and despair. They are not freed from rebirth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say. 402
"But, bhikkhu, those ascetics and brahmins who understand as it really is: 'This is suffering' ... 'This is the way leading to the cessation of suffering' - they do not delight in sankhara(behavior-conditioning) that lead to rebirth, nor in sankhara(behavior-conditioning) that lead to aging, nor in sankhara(behavior-conditioning) that lead to death, nor in sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such sankhara(behavior-conditioning), they do not generate sankhara(behavior-conditioning) that lead to rebirth, nor generate sankhara(behavior-conditioning) that lead to aging, nor generate sankhara(behavior-conditioning) that lead to death, nor generate sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such sankhara(compulsive-behavior-conditioning), they do not tumble down the precipice of rebirth, nor tumble down the precipice of aging, nor tumble down the precipice of death, nor tumble down the precipice of sorrow, lamentation, pain, displeasure, and despair. They are freed from rebirth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: "This is the way leading to the cessation of suffering.'"
1113. The Great Conflagration (Mahaparilaha)[]
"Bhikkhus(monks), there exists a hell named the Great Conflagration. There, whatever form one sees with the eye is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable. 403 Whatever sound one hears with the ear ... Whatever odour one smells with the nose ... Whatever taste one savours with the tongue ... Whatever tactile object one feels with the body ... Whatever mental phenomenon one cognizes with the mind is undesirable, never desirable; unlovely, never lovely; disagreeable, never agreeable."
When this was said, a certain bhikkhu said to the Lord (Buddha):
"That conflagration, venerable sir, is indeed terrible; that conflagration is indeed very terrible. But is there, venerable sir, any other conflagration more terrible and frightful than that one?"
"There is, bhikkhu."
"But what, venerable sir, is that conflagration more terrible and frightful than that one?"
"Those ascetics or brahmins, bhikkhu, who do not understand as it really is: 'This is suffering' ,'This is origin of suffering', 'This is cessation(nirodha) of suffering', 'This is the way leading to the cessation of suffering' - they delight in sankhara(compulsive-behavior-conditioning) that lead to rebirth, in sankhara(behavior-conditioning) that lead to aging, in sankhara(behavior-conditioning) that lead to death, in sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such sankhara(behavior-conditioning), they generate sankhara(behavior-conditioning) that lead to rebirth, generate sankhara(behavior-conditioning) that lead to aging, generate sankhara(behavior-conditioning) that lead to death, generate sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such sankhara(compulsive-behavior-conditioning), they are burnt by the conflagration of rebirth, burnt by the conflagration of aging, burnt by the conflagration of death, burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are not freed from rebirth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.
"But, bhikkhu, those ascetics and brahmins who understand as it really is: 'This is suffering' ... 'This is the way leading to the cessation of suffering' - they do not delight in sankhara(behavior-conditioning) that lead to rebirth, nor in sankhara(behavior-conditioning) that lead to aging, nor in sankhara(behavior-conditioning) that lead to death, nor in sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain displeasure, and despair. Not delighting in such sankhara(behavior-conditioning), they do not generate sankhara(behavior-conditioning) that lead to rebirth, nor generate sankhara(behavior-conditioning) that lead to aging, nor generate sankhara(behavior-conditioning) that lead to death, nor generate sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such sankhara(compulsive-behavior-conditioning), they are not burnt by the conflagration of rebirth, nor burnt by the conflagration of aging, nor burnt by the conflagration of death, nor burnt by the conflagration of sorrow, lamentation, pain, displeasure, and despair. They are freed from rebirth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1114. Peaked House (Kutagara)[]
"Bhikkhus(monks), if anyone should speak thus: 'Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation(nirodha) of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering' - this is impossible.
"Just as, bhikkhus, if anyone should speak thus, 'Without having built the lower storey of a peaked house, I will erect the upper storey,' this would be impossible; so too, if anyone should speak thus: 'Without having made the breakthrough to the noble truth of suffering as it really is ... I will completely make an end to suffering' - this is impossible.
"But, bhikkhus, if anyone should speak thus: 'Having made the breakthrough to the noble truth of suffering as it really is having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering' - this is possible.
"Just as, bhikkhus, if anyone should speak thus: 'Having built the lower storey of a peaked house, I will erect the upper storey,' this would be possible; so too, if anyone should speak thus:
'Having made the breakthrough to the noble truth of suffering as it really is ... I will completely make an end to suffering' - this is possible.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1115. The Hair 404 (Vala sans. Baal)[]
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, entered Vesali for alms. The Venerable Ananda saw a number of Licchavi youths practising archery in the training hall, shooting arrows from a distance through a very small keyhole, head through butt, 405 without missing. When he saw this, the thought occurred to him: "These Licchavi youths are indeed trained! These Licchavi youths are indeed well trained, in that they shoot arrows from a distance through a very small keyhole, head through butt, without missing."
Then, when the Venerable Ananda had walked for alms in Vesali and had returned from his alms round, after his meal he approached the Lord (Buddha), paid homage to him, sat down to one side, and reported what he had seen.
[The Lord (Buddha) said:] "What do you consider, Ananda, which is more difficult and challenging: to shoot arrows from a distance through a very small keyhole, head through butt, without missing, or to pierce with the arrowhead the tip of a hair split into seven strands?" 406
"It is more difficult and challenging, venerable sir, to pierce with the arrowhead the tip of a hair split into seven strands."
"But, Ananda, they pierce something even more difficult to pierce who pierce as it really is: 'This is suffering' ,'This is origin of suffering', 'This is cessation(nirodha) of suffering', who pierce as it really is: 'This is the way leading to the cessation of suffering'
"Therefore, Ananda, an exertion should be made to under stand: 'This is suffering.'. .(as above). . An exertion should be made to understand: 'This is the way leading to the cessation of suffering.
1116. Darkness (Andhakara)[]
"Bhikkhus(monks), there are world interstices, vacant and abysmal 407 regions of blinding darkness and gloom, where the light of the sun and moon, so powerful and mighty, does not reach."
When this was said, a certain bhikkhu said to the Lord (Buddha):
"That darkness, venerable sir, is indeed great; that darkness is indeed very great. But is there, venerable sir, any other darkness greater and more frightful than that one?"
"There is, bhikkhu."
"But what, venerable sir, is that darkness greater and more frightful than that one?"
"Those ascetics and brahmins, bhikkhu, who do not understand as it really is: 'This is suffering'; who do not understand as it really is: 'This is the origin of suffering'; who do not understand as it really is: 'This is the cessation(nirodha) of suffering'; who do not understand as it really is: 'This is the way leading to the cessation of suffering' - they delight in sankhara(compulsive-behavior-conditioning) that lead to rebirth, in sankhara(behavior-conditioning) that lead to aging, in sankhara(behavior-conditioning) that lead to death, in sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such sankhara(behavior-conditioning), they generate sankhara(behavior-conditioning) that lead to rebirth, generate sankhara(behavior-conditioning) that lead to aging, generate sankhara(behavior-conditioning) that lead to death, generate sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such sankhara(behavior-conditioning), they tumble into the darkness of rebirth, tumble into the darkness of aging, tumble into the darkness of death, tumble into the darkness of sorrow, lamentation, pain, displeasure, and despair. They are not freed from rebirth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.
"But, bhikkhu, those ascetics and brahmins who understand as it really is: 'This is suffering' ... 'This is the way leading to the cessation of suffering' - they do not delight in sankhara(behavior-conditioning) that lead to rebirth, nor in sankhara(behavior-conditioning) that lead to aging, nor in sankhara(behavior-conditioning) that lead to death, nor in sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such sankhara(behavior-conditioning), they do not generate sankhara(behavior-conditioning) that lead to rebirth, nor generate sankhara(behavior-conditioning) that lead to aging, nor generate sankhara(behavior-conditioning) that lead to death, nor generate sankhara(behavior-conditioning) that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such sankhara(compulsive-behavior-conditioning), they do not tumble into the darkness of rebirth, nor tumble into the darkness of aging, nor tumble into the darkness of death, nor tumble into the darkness of sorrow, lamentation, pain, displeasure, and despair. They are freed from rebirth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.'. . . An exertion should be made to understand: 'This is the way leading to the cessation of suffering."'
1117. Yoke with a Hole ( l) 408 (Chiggalayuga1)[]
"Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you consider, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?"
"If it would ever do so, venerable sir, it would be only after a very long time."
"Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the childish(unwise) who has gone once to the nether world [would regain] the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma(right path), no righteous conduct, no beneficial(kusala sans. kushal) activity, no meritorious(punya) activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering ..(as in 1071).. the noble truth of the way leading to the cessation(nirodha) of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering ".
1118. Yoke with a Hole (2) (Chiggalayuga2)[]
"Bhikkhus(monks), suppose that this great earth had become one mass of water, and a man would throw a yoke with a single hole upon it. An easterly wind would drive it westward; a westerly wind would drive it eastward; a northerly wind would drive it southward; a southerly wind would drive it northward. There was a blind turtle which would come to the surface once every hundred years. What do you consider, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?"
"It would be by chance, venerable sir, that that blind turtle, coming to the surface once every hundred years, would insert its neck into that yoke with a single hole."
"So too, bhikkhus, it is by chance 409 that one obtains the human state; by chance that a Tathagata, an Arahant, a Perfectly Enlightened One arises in the world; by chance that the dhamma(path,law) and Discipline proclaimed by the Tathagata shines in the world.
"You have obtained that human state, bhikkhus; a Tathagata, an Arahant, a Perfectly Enlightened One has arisen in the world; the Dhamma and Discipline proclaimed by the Tathagata shines in the world.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: This is the way leading to the cessation of suffering.'"
1119. Sineru (1) (Sinerupabbataraja1 sans. Sumeru-parvat-raaj)[]
"Bhikkhus(monks), suppose that a man would place on Sineru, the king of mountains, seven grains of gravel the size of mung beans. 410 What do you consider, bhikkhus, which is more: the seven grains of gravel the size of mung beans that have been placed there or Sineru, the king of mountains?"
"Venerable sir, Sineru, the king of mountains, is more. The seven grains of gravel the size of mung beans are trifling. Compared to Sineru, the king of mountains, the seven grains of gravel the size of mung beans are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been utterly destroyed and eliminated is more, while that which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering' ,'This is origin of suffering', 'This is cessation(nirodha) of suffering', "This is the way leading to the cessation of suffering.'
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1120. Sineru (2) (Sinerupabbataraja2 sans. Sumeru-parvat-raaj)[]
"Bhikkhus(monks), suppose that Sineru, the king of mountains, would be destroyed and eliminated except for seven grains of gravel the size of mung beans. 411 What do you consider, bhikkhus, which is more: the portion of Sineru, the king of mountains, that has been destroyed and eliminated or the seven grains of gravel the size of mung beans that remain?"
"Venerable sir, the portion of Sineru, the king of mountains, that has been destroyed and eliminated is more. The seven grains of gravel the size of mung beans that remain are trifling. Compared to the portion of Sineru that would be destroyed and eliminated, the seven grains of gravel the size of mung beans that remain are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been utterly destroyed and eliminated is more, while that which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering' ,'This is origin of suffering', 'This is cessation(nirodha) of suffering', 'This is the way leading to the cessation of suffering.'
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.
(vi) The Breakthrough (Abisamaya)[]
1121. The Fingernail 412 (Nakhasikha)[]
Then the Lord (Buddha) took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
"Bhikkhus(Monks), what do you consider which is more: the little bit of soil that I have taken up in my fingernail or this great earth?"
"Venerable sir, the great earth is more. The little bit of soil that the Lord (Buddha) has taken up in his fingernail is trifling. Compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been destroyed and eliminated is more, while that which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering' ,'This is origin of suffering', 'This is cessation(nirodha) of suffering', 'This is the way leading to the cessation of suffering.'
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1122. The Pond (Pokkharani)[]
"Bhikkhus(monks), suppose there were a pond fifty yojanas long, fifty yojanas wide, and fifty yojanas deep, full of water, overflowing so that a crow could drink from it, and a man would draw out some water from it on the tip of a blade of kusa grass. What do you consider, bhikkhus, which is more: the water drawn out on the tip of the blade of kusa grass or the water in the pond?"
"Venerable sir, the water in the pond is more. The water drawn out on the tip of the blade of kusa grass is trifling. Compared to the water in the pond, the water drawn out on the tip of the blade of kusa grass is not calculable, does not bear comparison, does not amount even to a fraction."
"So too, bhikkhus, for a noble disciple ..(as in 412).. Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1123. Water at the Confluence (1) (Sambhejja1)[]
"Bhikkhus(monks), suppose that in the place where these great rivers meet and converge - that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi - a man would draw out two or three drops of water. What do you consider, bhikkhus, which is more: these two or three drops of water that have been drawn out or the water at the confluence?"
"Venerable sir, the water at the confluence is more. The two or three drops of water that have been drawn out are trifling. Compared to the water at the confluence, the two or three drops of water that have been drawn out are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple ..(as in 412) . . Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1124. Water at the Confluence (2) (Sambhejja2)[]
"Bhikkhus(monks), suppose that in the place where these great rivers meet and converge - that is, the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi - their water would be destroyed and eliminated except for two or three drops. What do you consider, bhikkhus, which is more: the water at the confluence that has been destroyed and eliminated or the two or three drops of water that remain?"
"Venerable sir, the water at the confluence that has been destroyed and eliminated is more; the two or three drops of water that remain are trifling. Compared to the water at the confluence that has been destroyed and eliminated, the two or three drops of water that remain are trifling; they are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple ..(as in 412).. Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1125. The Earth (1) (Mahapathavi1 sans. Mahaprithvi)[]
"Bhikkhus(monks), suppose that a man would place seven little balls of clay the size of Jujube kernels on the great earth. What do you consider, bhikkhus, which is more: those seven little balls of clay the size of jujube kernels that have been placed there or the great earth.
"Venerable sir, the great earth is more. The seven little balls of clay the size of jujube kernels are trifling. Compared to the great earth, those seven little balls of clay the size of jujube kemals are trifling; they are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple . .(as in 412). . Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1126. The Earth (2) (Mahapathavi2 sans. Mahaprithvi)[]
"Bhikkhus(monks), suppose that the great earth would be destroyed and eliminated except for seven little balls of clay the size of jujube kernels. What do you consider, bhikkhus, which is more: the great earth that has been destroyed and eliminated or the seven little balls of clay the size of jujube kernels that remain?"
"Venerable sir, the great earth that has been destroyed and eliminated is more. The seven little balls of clay the size of jujube kernels that remain are trifling. Compared to the great earth that has been destroyed and eliminated, the seven little balls of clay the size of jujube kernels that remain are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple ..(as in 412).. Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1127. The Ocean (1) (Mahasamudda1 sans. Mahasamudra)[]
"Bhikkhus(monks), suppose that a man would draw out two or three drops of water from the great ocean. What do you consider, bhikkhus, which is more: the two or three drops of water that have been drawn out or the water in the great ocean?"
"Venerable sir, the water in the great ocean is more. The two or three drops of water that have been drawn out are trifling compared to the water in the great ocean, the two or three drops of water that have been drawn out are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple ..(as in 412).. Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1128. The Ocean (2) (Mahasamudda2 sans. Mahasamudra)[]
"Bhikkhus(monks), suppose that the great ocean would be destroyed and eliminated except for two or three drops of water. What do you consider, bhikkhus, which is more: the water in the great ocean that has been destroyed and eliminated or the two or three drops of water that remain?"
"Venerable sir, the water in the great ocean that has been destroyed and eliminated is more. The two or three drops of water that remain are trifling. Compared to the water that has been destroyed and eliminated, the two or three drops of water that remain are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple . .(as in 412). . Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1129. The Mountain Simile (1) (Pabbatupama1 sans. Parvat-upama)[]
"Bhikkhus(monks), suppose that a man would place on the Himalayas, the king of mountains, seven grains of gravel the size of mustard seeds. What do you consider, bhikkhus, which is more: the seven grains of gravel the size of mustard seeds that have been placed there or the Himalayas, the king of mountains?"
"Venerable sir, the Himalayas, the king of mountains, is more. The seven grains of gravel the size of mustard seeds are trifling. Compared to the Himalayas, the king of mountains, the seven grains of gravel the size of mustard seeds are not calculable, do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple ..(as in 412) . . Therefore an exertion should be made to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1130. The Mountain (2) (Pabbatupama2 sans. Parvat-upama)[]
"Bhikkhus(monks), suppose that the Himalayas, the king of mountains, would be destroyed and eliminated except for seven grains of gravel the size of mustard seeds. What do you consider, bhikkhus which is more: the portion of the Himalayas, the king of mountains, that has been destroyed and eliminated or the seven grains of gravel the size of mustard seeds that remain?"
"Venerable sir, the portion of the Himalayas, the king of mountains, that has been destroyed and eliminated is more. The seven grains of gravel the size of mustard seeds that remain are trifling Compared to the portion of the Himalayas, the king of moun tains, that has been destroyed and eliminated, the seven grains of gravel the size of mustard seeds that remain are not calculable do not bear comparison, do not amount even to a fraction."
"So too, bhikkhus, for a noble disciple, a person accomplished in view who has made the breakthrough, the suffering that has been destroyed and eliminated is more, while that which remains is trifling. Compared to the former mass of suffering that has been destroyed and eliminated, the latter is not calculable, does not bear comparison, does not amount even to a fraction, as there is a maximum of seven more lives. He is one who understands as it really is: 'This is suffering’ to understand: 'This is suffering.','This is origin of suffering', 'This is cessation(nirodha) of suffering', 'This is the way leading to the cessation of suffering.'
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' to understand: 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'".
(vii) First Raw Grain Repetition Series 413[]
1131. Elsewhere (Annatra sans. Atyantar)[]
Then the Lord (Buddha) took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
"What do you consider, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?"
"Venerable sir, the great earth is more. The little bit of soil that the Lord (Buddha) has taken up in his fingernail is trifling compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction.
"So too, bhikkhus, those beings are few who are reborn among human beings. But those beings are more numerous who are reborn elsewhere than among human beings. 414 For what reason? Because, bhikkhus, they have not seen the Four Noble Truths.
What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
"Therefore, bhikkhus, an exertion should be made to understand : 'This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1132. Outlying Countries (Paccanta sans. Pratyantar)[]
(Similar to 1131)
Then the Lord (Buddha) took up a little bit of soil in his fingernail and addressed the bhikkhus thus...
"So too, bhikkhus, those beings are few who are reborn in the middle countries. But those beings are more numerous who are reborn in the outlying countries among the uncultured barbarians...."
1133. Illuminated-Insight(Panna sans. Pragya)[]
(Similar to 1131)
.. . "So too, bhikkhus, those beings are few who possess the noble eye of illuminated-insight(panna). But these beings are more numerous, who are immersed in ignorance(avijja sans. avidya) and confused...."
1134. Wines and Liquors (Surameraya)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from wine, liquors, and intoxicants that are a basis for slothfulness(pamada). But these beings are more numerous who do not abstain from wines, liquors, and intoxicants that are a basis for slothfulness...."
1135. Water-Born (Odaka)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who are born on high ground. But these beings are more numerous who are born in water...."
1136. Who Honour Mother (Matteyya)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who honour their mother. But these beings are more numerous who do not honour their mother...."
1137. Who Honour Father (Petteyya)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who honour father. But these beings are more numerous who do not honour their father...." .
1138. Who Honour Ascetics (Samanna)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who honour ascetics But these beings are more numerous who do not honour ascetics...."
1139. Who Honour Brahmins (Brahmanna)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who honour brahmins. But these beings are more numerous who do not honour brahmins...."
1140. Who Respect Elders (Pacayika)[]
(Similar to 1131)
. . . "So too, bhikkhus, those beings are few who respect their elders in the family. But these beings are more numerous who do not respect their elders in the family...."
(viii) Second Raw Grain Repetition Series[]
1141. Killing Living Beings 415 (Panatipata sans. Prani-pata)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from the destruction(khaya\kshaya) of life. But these beings are more numerous who do not abstain from the destruction of life....".
1142. Taking What Is Not Given (Adinnadana)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from taking what is not given. But these beings are more numerous who do not abstain from taking what is not given ... ."
1143. Sexual Misconduct (Kamesumicchacara sans. Kamesu-mithyacar)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from sexual misconduct. But these beings are more numerous who do not abstain from sexual misconduct...."
1144. False Speech (Musavada sans. Mithya-vad)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from false speech. But these beings are more numerous who do not abstain from false speech....".
1145. Divisive Speech (Pesunna)[]
... "So too, bhikkhus, those beings are few who abstain from divisive speech. But these beings are more numerous who do not abstain from divisive speech...."
1146. Harsh Speech (Pharusavaca)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from harsh speech. But these beings are more numerous who do not abstain from harsh speech...."
1147. Idle Chatter (Samphappalapa)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from idle chatter. But these beings are more numerous who do not abstain from idle chatter....".
1148. Seed Life (Bijagama)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from damaging seed and plant life. But these beings are more numerous who do not abstain from damaging seed and plant life...."
1149. Improper Times (Vikalabhojana)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from eating at improper times. But these beings are more numerous who do not abstain from eating at improper times...." !
1150. Scents and Unguents (Gandhavilepana)[]
(Similar to 1131)
. . . "So too, bhikkhus, those beings are few who abstain from wearing garlands, embellishing themselves with scents, and beautifying themselves with unguents. But these beings are more numerous who do not so abstain...."
(ix) Third Raw Grain Repetition Series[]
1151. Dancing and Singing (Naccagita)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from dancing, singing, instrumental music, and unsuitable shows. But these beings are more numerous who do not so abstain...."
1152. High Beds (Uccasayana)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from high and luxurious beds and seats. But these beings are more numerous who do not so abstain...."
1153. Gold and Silver (Jataruparajata)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting gold and silver. But these beings are more numerous who do not so abstain...."
1154. Raw Grain (Amakadhanna)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting raw grain. But these beings are more numerous who do not so abstain...."
1155. Raw Meat (Amakamamsa)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting raw meat. But these beings are more numerous who do not so abstain...."
1156. Girls (Kumarika)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting women and girls. But these beings are more numerous who do not so abstain...."
1157. Slaves (Dasidasa)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting male and female slaves. But these beings are more numerous who do not so abstain...."
1158. Goats and Sheep (Ajelaka)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting goats and sheep. But these beings are more numerous who do not so abstain. ..."
1159. Fowl and Swine (Kukkutasukara)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting fowl and swine. But these beings are more numerous who do not so abstain...."
1160. Elephants (Hatthigavassa)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting elephants, cattle, horses, and mares. But these beings are more numerous who do not so abstain...."
(x) Fourth Raw Grain Repetition Series[]
1161. Fields (Khettavatthu)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from accepting fields and land. But these beings are more numerous who do not so abstain...."
1162. Buying and Selling (Kayavikkaya sans. Kraya-Vikraya)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from buying and selling. But these beings are more numerous who do not so abstain...."
1163. Messages (Duteyya)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from running messages and errands. But these beings are more numerous who do not so abstain...."
1164. False Weights (Tulakuta)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from false weights, false metals, and false measures. But these beings are more numerous who do not so abstain...."
1165. Bribery (Ukkotana)[]
(Similar to 1131)
. . . "So too, bhikkhus, those beings are few who abstain from the crooked ways of bribery, deception, and fraud. But these beings are more numerous who do not so abstain...."
1166-1171. Mutilating, Etc. (Chedanadi)[]
(Similar to 1131)
... "So too, bhikkhus, those beings are few who abstain from mutilating, murder, binding, robbery, plunder, and violence. But these beings are more numerous who do not so abstain. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.','This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering."
(xi) The Five Destinations Repetition Series[]
1172. Passing Away as Humans (1) (Manussacutiniraya sans. Manushya-cuti-niraya)[]
Then the Lord (Buddha) took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
"What do you consider, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?"
"Venerable sir, the great earth is more. The little bit of soil that the Lord (Buddha) has taken up in his fingernail is trifling. Compared to the great earth, the little bit of soil that the Lord (Buddha) has taken up in his fingernail is not calculable, does not bear comparison, does not amount even to a fraction."
"So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in hell. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' ,'This is origin of suffering', 'This is cessation of suffering', An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
1173. Passing Away as Humans (2) (Manussa-cuti-tiracchana)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the animal realm...."
1174. Passing Away as Humans (3) (Manussa-cuti-pettivisaya sans. Manushya-cuti-pretvishay)[]
(Similar to 1172)
. . . "So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the domain of ghosts...."
1175-1177. Passing Away as Humans (Manussa-cuti-devaniraya)[]
(Similar to 1172)
. . . "So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among the devas(angels). But those beings are more numerous who, when they pass away as human beings, are reborn in hell ... in the animal realm ... in the domain of ghosts...."
1178-1180. Passing Away as Devas (Devacutinirayadi)[]
(Similar to 1172)
. . . "So too, bhikkhus, those beings are few who, when they pass away as devas(angels), are reborn among the devas. But those beings are more numerous who, when they pass away as devas, are reborn in hell ... in the animal realm ... in the domain of ghosts...."
1181-1183. Passing Away as Devas (Devamunassanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away as devas(angels), are reborn among human beings. But those beings are more numerous who, when they pass away as devas, are reborn in hell ... in the animal realm ... in the domain of ghosts...."
1184-1186. Passing Away from Hell (Nirayamanussanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among human beings. But those beings are more numerous who, when they pass away from hell, are reborn in hell ... in the animal realm ... in the domain of ghosts....".
1187-1189. Passing Away from Hell ((Nirayadevanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among the devas(angels). But those beings are more numerous who, when they pass away from hell, are reborn in hell ... in the animal realm ... in the domain of ghosts...."
1190-1192. Passing Away from the Animal Realm (Tiracchanamanussanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among human beings. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell ... in the animal realm ... in the domain of ghosts...."
1193-1195. Passing Away from the Animal Realm (Tiracchanadevanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among the devas(angels). But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell ... in the animal realm ... in the domain of ghosts. ..."
1196-1198. Passing Away from the Domain of Ghosts (Pettimanussanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among human beings. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell ... in the animal realm ... in the domain of ghosts...."
1199-1200. Passing Away from the Domain of Ghosts (Pettidevanirayadi)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas(angels). But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell."
1201. Passing Away from the Domain of Ghosts (Pettidevapettivisaya)[]
(Similar to 1172)
... "So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas(angels). But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the animal realm."
... "So too, bhikkhus, those beings are few who, when they away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the domain of ghosts For what reason? Because they have not seen the Four Noble Truths What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation(nirodha) of suffering, the noble truth of the way leading to the cessation of suffering.
"Therefore, bhikkhus, an exertion should be made to understand: This is suffering.' An exertion should be made to understand: This is the origin of suffering.' An exertion should be made to understand: This is the cessation of suffering.’ An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"
This is what the Lord (Buddha) said. Elated, those bhikkhus delighted in the Lord (Buddha)'s statement.
The Great Book (Mahavagga) of Samyutta Nikaya is finished.
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