Samyutta Nikaya - Bala Samyutta
SN 50.1
§ 90. There are these five strengths. Which five? Strength of conviction, strength of persistence, strength of mindfulness, strength of concentration, & strength of discernment. These are the five strengths.
Just as the River Ganges flows to the east, slopes to the east, inclines to the east, in the same way when a monk develops & pursues the five strengths, he flows to Unbinding, slopes to Unbinding, inclines to Unbinding.
And how is it that when a monk develops & pursues the five strengths, he flows... slopes... inclines to Unbinding?
There is the case where the monk develops strength of conviction dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go. He develops strength of persistence... mindfulness... concentration... discernment dependent on seclusion... dispassion... cessation, resulting in letting go.
This is how a monk, when developing & pursuing the five strengths, flows... slopes... inclines to Unbinding.
Showing posts with label Samyutta Nikaya. Show all posts
Showing posts with label Samyutta Nikaya. Show all posts
Sunday, April 17, 2011
Samyutta Nikaya - Sammappadhana Samyutta
Samyutta Nikaya - Sammappadhana Samyutta
SN 49.1
§ 49. There are these four right exertions. Which four? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. These are the four right exertions.
Just as the River Ganges flows to the east, slopes to the east, inclines to the east, in the same way when a monk develops & pursues the four right exertions, he flows to Unbinding, slopes to Unbinding, inclines to Unbinding.
SN 49.1
§ 49. There are these four right exertions. Which four? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. These are the four right exertions.
Just as the River Ganges flows to the east, slopes to the east, inclines to the east, in the same way when a monk develops & pursues the four right exertions, he flows to Unbinding, slopes to Unbinding, inclines to Unbinding.
Samyutta Nikaya - Indriya Samyutta II
Samyutta Nikaya - Indriya Samyutta II
SN 48.8
§ 69. Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, and the faculty of discernment.
Now where is the faculty of conviction to be seen? In the four factors of stream-entry...
And where is the faculty of persistence to be seen? In the four right exertions...
And where is the faculty of mindfulness to be seen? In the four frames of reference...
And where is the faculty of concentration to be seen? In the four jhānas...
And where is the faculty of discernment to be seen? In the four noble truths...
SN 48.50
§ 74. The Buddha: Tell me, Sāriputta: A disciple of the noble ones who is thoroughly inspired by the Tathāgata, who has gone solely to the Tathāgata (for refuge), could he have any doubt or uncertainty concerning the Tathāgata or the Tathāgata's teachings?
Ven. Sāriputta: No, venerable sir... With a disciple of the noble ones who has conviction, it may be expected that he will keep his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, that he will be steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Whatever persistence he has, is his faculty of persistence.
With a disciple of the noble ones who has conviction, who is resolute & persistent, it may be expected that he will be mindful, highly meticulous, remembering and able to call to mind even things that were done & said long ago. Whatever mindfulness he has, is his faculty of mindfulness.
With a disciple of the noble ones who has conviction, who is resolute & persistent, and whose mindfulness is established ['tuned'], it may be expected that — making it his object to let go — he will attain concentration & singleness of mind. Whatever concentration he has, is his faculty of concentration.
With a disciple of the noble ones who has conviction, who is resolute & persistent, whose mindfulness is established, and whose mind is rightly concentrated, it may be expected that he will discern: 'From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. The total fading & cessation of ignorance, of this mass of darkness, is this peaceful, exquisite state: the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.' Whatever discernment he has, is his faculty of discernment.
And so this convinced disciple of the noble ones, thus striving again & again, recollecting again & again, concentrating his mind again & again discerning again & again, becomes thoroughly convinced: 'Those phenomena that once I had only heard about, I here & now dwell touching them with my body and, through discernment, I see them clear through.' Whatever conviction he has, is his faculty of conviction.
SN 48.52
§ 75. Just as, in a house with a ridged roof, the rafters are not stable or firm as long as the ridge beam is not in place, but are stable & firm when it is; in the same way, four faculties are not stable or firm as long as noble knowledge has not arisen in a disciple of the noble ones, but are stable & firm when it has. Which four? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, & the faculty of concentration.
When a disciple of the noble ones is discerning, the conviction that follows from that stands solid. The persistence that follows from that stands solid. The mindfulness that follows from that stands solid. The concentration that follows from that stands solid.
SN 48.46
§ 76. It's through the development & pursuit of two faculties that a monk whose effluents are ended declares gnosis: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' Through which two? Through noble discernment & noble release. Whatever is his noble discernment is his faculty of dis-cernment. Whatever is his noble release is his faculty of concentration.
SN 48.55
§ 77. Just as, of all scented woods, red sandalwood is reckoned the chief, even so of all the mental qualities that are wings to self-awakening, the faculty of discernment is reckoned the chief in terms of leading to awakening. And what are the mental qualities that are wings to self-awakening? The faculty of conviction is a mental quality that is a wing to self-awakening leading to awakening. The faculty of persistence... mindfulness... concentration... discernment is a mental quality that is a wing to self-awakening leading to Awakening.
SN 48.3, 5
§ 88. When a disciple of the noble ones discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks — and the emancipation from — these five faculties, he is called a disciple of the noble ones who has attained the stream: not subject to perdition, certain, destined for self-awakening... When, having discerned as they have come to be, the origination, the disappearance, the allure, the drawbacks — and the emancipation from — these five faculties, he is released from lack of clinging/sustenance, he is called an Arahant...
SN 48.8
§ 69. Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, and the faculty of discernment.
Now where is the faculty of conviction to be seen? In the four factors of stream-entry...
And where is the faculty of persistence to be seen? In the four right exertions...
And where is the faculty of mindfulness to be seen? In the four frames of reference...
And where is the faculty of concentration to be seen? In the four jhānas...
And where is the faculty of discernment to be seen? In the four noble truths...
SN 48.50
§ 74. The Buddha: Tell me, Sāriputta: A disciple of the noble ones who is thoroughly inspired by the Tathāgata, who has gone solely to the Tathāgata (for refuge), could he have any doubt or uncertainty concerning the Tathāgata or the Tathāgata's teachings?
Ven. Sāriputta: No, venerable sir... With a disciple of the noble ones who has conviction, it may be expected that he will keep his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities, that he will be steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Whatever persistence he has, is his faculty of persistence.
With a disciple of the noble ones who has conviction, who is resolute & persistent, it may be expected that he will be mindful, highly meticulous, remembering and able to call to mind even things that were done & said long ago. Whatever mindfulness he has, is his faculty of mindfulness.
With a disciple of the noble ones who has conviction, who is resolute & persistent, and whose mindfulness is established ['tuned'], it may be expected that — making it his object to let go — he will attain concentration & singleness of mind. Whatever concentration he has, is his faculty of concentration.
With a disciple of the noble ones who has conviction, who is resolute & persistent, whose mindfulness is established, and whose mind is rightly concentrated, it may be expected that he will discern: 'From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. The total fading & cessation of ignorance, of this mass of darkness, is this peaceful, exquisite state: the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.' Whatever discernment he has, is his faculty of discernment.
And so this convinced disciple of the noble ones, thus striving again & again, recollecting again & again, concentrating his mind again & again discerning again & again, becomes thoroughly convinced: 'Those phenomena that once I had only heard about, I here & now dwell touching them with my body and, through discernment, I see them clear through.' Whatever conviction he has, is his faculty of conviction.
SN 48.52
§ 75. Just as, in a house with a ridged roof, the rafters are not stable or firm as long as the ridge beam is not in place, but are stable & firm when it is; in the same way, four faculties are not stable or firm as long as noble knowledge has not arisen in a disciple of the noble ones, but are stable & firm when it has. Which four? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, & the faculty of concentration.
When a disciple of the noble ones is discerning, the conviction that follows from that stands solid. The persistence that follows from that stands solid. The mindfulness that follows from that stands solid. The concentration that follows from that stands solid.
SN 48.46
§ 76. It's through the development & pursuit of two faculties that a monk whose effluents are ended declares gnosis: 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.' Through which two? Through noble discernment & noble release. Whatever is his noble discernment is his faculty of dis-cernment. Whatever is his noble release is his faculty of concentration.
SN 48.55
§ 77. Just as, of all scented woods, red sandalwood is reckoned the chief, even so of all the mental qualities that are wings to self-awakening, the faculty of discernment is reckoned the chief in terms of leading to awakening. And what are the mental qualities that are wings to self-awakening? The faculty of conviction is a mental quality that is a wing to self-awakening leading to awakening. The faculty of persistence... mindfulness... concentration... discernment is a mental quality that is a wing to self-awakening leading to Awakening.
SN 48.3, 5
§ 88. When a disciple of the noble ones discerns, as they have come to be, the origination, the disappearance, the allure, the drawbacks — and the emancipation from — these five faculties, he is called a disciple of the noble ones who has attained the stream: not subject to perdition, certain, destined for self-awakening... When, having discerned as they have come to be, the origination, the disappearance, the allure, the drawbacks — and the emancipation from — these five faculties, he is released from lack of clinging/sustenance, he is called an Arahant...
Samyutta Nikaya - Indriya Samyutta
Samyutta Nikaya - Indriya Samyutta
SN 48.10
Indriya-vibhanga Sutta
Analysis of the Mental Faculties
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 197
CDB ii 1671
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Monks, there are these five faculties. Which five? The faculty of conviction,
the faculty of persistence, the faculty of mindfulness, the faculty of
concentration, the faculty of discernment.
"Now what is the faculty of conviction? There is the case where a monk, a
disciple of the noble ones, has conviction, is convinced of the Tathagata's
Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' This is called the faculty of
conviction.
"And what is the faculty of persistence? There is the case where a monk, a
disciple of the noble ones, keeps his persistence aroused for abandoning
unskillful mental qualities and taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard to skillful
mental qualities. He generates desire, endeavors, arouses persistence, upholds &
exerts his intent for the sake of the non-arising of evil, unskillful qualities
that have not yet arisen... for the sake of the abandoning of evil, unskillful
qualities that have arisen... for the sake of the arising of skillful qualities
that have not yet arisen... [and] for the maintenance, non-confusion, increase,
plenitude, development, & culmination of skillful qualities that have arisen.
This is called the faculty of persistence.
"And what is the faculty of mindfulness? There is the case where a monk, a
disciple of the noble ones, is mindful, highly meticulous, remembering & able to
call to mind even things that were done & said long ago. He remains focused on
the body in & of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings in & of
themselves... the mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is called the faculty of mindfulness.
"And what is the faculty of concentration? There is the case where a monk, a
disciple of the noble ones, making it his object to let go, attains
concentration, attains singleness of mind. Quite withdrawn from sensuality,
withdrawn from unskillful mental qualities, he enters & remains in the first
jhana: rapture & pleasure born from withdrawal, accompanied by directed thought
& evaluation. With the stilling of directed thoughts & evaluations, he enters &
remains in the second jhana: rapture & pleasure born of composure, unification
of awareness free from directed thought & evaluation — internal assurance. With
the fading of rapture, he remains in equanimity, is mindful & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of which the
Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With
the abandoning of pleasure & pain — as with the earlier disappearance of elation
& distress — he enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither pleasure nor pain. This is called the faculty of
concentration.
"And what is the faculty of discernment? There is the case where a monk, a
disciple of the noble ones, is discerning, endowed with discernment of arising &
passing away — noble, penetrating, leading to the right ending of stress. He
discerns, as it has come to be: 'This is stress... This is the origination of
stress... This is the cessation of stress... This is the path of practice
leading to the cessation of stress.' This is called the faculty of discernment.
"These are the five faculties."
See also: AN 8.30.
SN 48.38
Vibhanga Sutta
An Analysis
(of the Feeling Faculties)
"Monks, there are these five faculties. Which five? The pleasure-faculty, the
pain-faculty, the happiness-faculty, the distress-faculty, the
equanimity-faculty.
"And what is the pleasure-faculty? Any physical pleasure, physical comfort born
of body-contact to be experienced as pleasure & comfort. That is called the
pleasure-faculty.
"And what is the pain-faculty? Any physical pain, physical discomfort born of
body-contact to be experienced as pain & discomfort. That is called the
pain-faculty.
"And what is the happiness-faculty? Any mental pleasure, mental comfort born of
intellect-contact to be experienced as pleasure & comfort. That is called the
happiness-faculty.
"And what is the distress-faculty? Any mental pain, mental discomfort born of
intellect-contact to be experienced as pain & discomfort. That is called the
distress-faculty.
"And what is the equanimity-faculty? Anything, physical or mental, to be
experienced as neither comfort nor discomfort. That is called the
equanimity-faculty.
"With regard to this, the pleasure-faculty & happiness-faculty are to be seen as
a feeling of pleasure. The pain-faculty & distress-faculty are to be seen as a
feeling of pain. The equanimity-faculty is to be seen as a feeling of neither
pleasure nor pain. Thus, by this exposition, the five are three; and the three,
five."
SN 48.39
Katthopama Sutta
The Fire-stick
"Monks, there are these five faculties. Which five? The pleasure-faculty, the
pain-faculty, the happiness-faculty, the distress-faculty, the
equanimity-faculty.
"In dependence on a contact to be experienced as pleasure, the pleasure-faculty
arises. Being eased, one discerns, 'I am eased.' With the cessation of that very
contact to be experienced as pleasure, one discerns, 'What was experienced as
coming from that — the pleasure-faculty arising in dependence on a contact to be
experienced as pleasure — ceases & grows still.'
"In dependence on a contact to be experienced as pain, the pain-faculty arises.
Being pained, one discerns, 'I am pained.' With the cessation of that very
contact to be experienced as pain, one discerns, 'What was experienced as coming
from that — the pain-faculty arising in dependence on a contact to be
experienced as pain — ceases & grows still.'
"In dependence on a contact to be experienced as happiness, the
happiness-faculty arises. Being happy, one discerns, 'I am happy.' With the
cessation of that very contact to be experienced as happiness, one discerns,
'What was experienced as coming from that — the happiness-faculty arising in
dependence on a contact to be experienced as happiness — ceases & grows still.'
"In dependence on a contact to be experienced as distress, the distress-faculty
arises. Being distressed, one discerns, 'I am distressed.' With the cessation of
that very contact to be experienced as distress, one discerns, 'What was
experienced as coming from that — the distress-faculty arising in dependence on
a contact to be experienced as distress — ceases & grows still.'
"In dependence on a contact to be experienced as equanimity, the
equanimity-faculty arises. Being equanimous, one discerns, 'I am equanimous.'
With the cessation of that very contact to be experienced as equanimity, one
discerns, 'What was experienced as coming from that — the equanimity-faculty
arising in dependence on a contact to be experienced as equanimity — ceases &
grows still.'
"Just as when, from the conjunction & combining of two fire sticks, heat is
generated & fire produced, while from the separation & laying down of those fire
sticks the heat coming from them ceases & grows still; in the same way, in
dependence on a contact to be experienced as pleasure, the pleasure-faculty
arises...
"In dependence on a contact to be experienced as pain, the pain-faculty
arises...
"In dependence on a contact to be experienced as happiness, the
happiness-faculty arises...
"In dependence on a contact to be experienced as distress, the distress-faculty
arises...
"In dependence on a contact to be experienced as equanimity, the
equanimity-faculty arises. Being equanimous, one discerns, 'I am equanimous.'
With the cessation of that very contact to be experienced as equanimity, one
discerns, 'What was experienced as coming from that — the equanimity-faculty
arising in dependence on a contact to be experienced as equanimity — ceases &
grows still.'"
SN 48.41
Jara Sutta
Old Age
I have heard that on one occasion the Blessed One was staying near Savatthi in
the Eastern Monastery, the palace of Migara's mother. Now on that occasion the
Blessed One, on emerging from seclusion in the late afternoon, sat warming his
back in the western sun. Then Ven. Ananda went to the Blessed One and, on
arrival, having bowed down to the Blessed One, massaged the Blessed One's limbs
with his hand and said, "It's amazing, lord. It's astounding, how the Blessed
One's complexion is no longer so clear & bright; his limbs are flabby &
wrinkled; his back, bent forward; there's a discernible change in his faculties
— the faculty of the eye, the faculty of the ear, the faculty of the nose, the
faculty of the tongue, the faculty of the body."
"That's the way it is, Ananda. When young, one is subject to aging; when
healthy, subject to illness; when alive, subject to death. The complexion is no
longer so clear & bright; the limbs are flabby & wrinkled; the back, bent
forward; there's a discernible change in the faculties — the faculty of the eye,
the faculty of the ear, the faculty of the nose, the faculty of the tongue, the
faculty of the body."
That is what the Blessed One said. Having said that, the One Well-gone, the
Teacher, said further:
I spit on you, old age —
old age that makes for ugliness.
The bodily image, so charming,
is trampled by old age.
Even those who live to a hundred
are headed — all — to an end in death,
which spares no one,
which tramples all.
See also: DN 16; SN 3.25; Thig 5.8.
SN 48.44
Pubbakotthaka Sutta
Eastern Gatehouse
I have heard that on one occasion the Blessed One was staying in Savatthi, at
the Eastern Gatehouse. There he addressed Ven. Sariputta: "Sariputta, do you
take it on conviction that the faculty of conviction, when developed & pursued,
gains a footing in the Deathless, has the Deathless as its goal & consummation?
Do you take it on conviction that the faculty of persistence... mindfulness...
concentration... discernment, when developed & pursued, gains a footing in the
Deathless, has the Deathless as its goal & consummation?"
"Lord, it's not that I take it on conviction in the Blessed One that the faculty
of conviction... persistence... mindfulness... concentration... discernment,
when developed & pursued, gains a footing in the Deathless, has the Deathless as
its goal & consummation. Those who have not known, seen, penetrated, realized,
or attained it by means of discernment would have to take it on conviction in
others that the faculty of conviction... persistence... mindfulness...
concentration... discernment, when developed & pursued, gains a footing in the
Deathless, has the Deathless as its goal & consummation; whereas those who have
known, seen, penetrated, realized, & attained it by means of discernment would
have no doubt or uncertainty that the faculty of conviction... persistence...
mindfulness... concentration... discernment, when developed & pursued, gains a
footing in the Deathless, has the Deathless as its goal & consummation. And as
for me, I have known, seen, penetrated, realized, & attained it by means of
discernment. I have no doubt or uncertainty that the faculty of conviction...
persistence... mindfulness... concentration... discernment, when developed &
pursued, gains a footing in the Deathless, has the Deathless as its goal &
consummation."
"Excellent, Sariputta. Excellent. Those who have not known, seen, penetrated,
realized, or attained it by means of discernment would have to take it on
conviction in others that the faculty of conviction... persistence...
mindfulness... concentration... discernment, when developed & pursued, gains a
footing in the Deathless, has the Deathless as its goal & consummation; whereas
those who have known, seen, penetrated, realized, & attained it by means of
discernment would have no doubt or uncertainty that the faculty of conviction...
persistence... mindfulness... concentration... discernment, when developed &
pursued, gains a footing in the Deathless, has the Deathless as its goal &
consummation."
SN 48.53
Sekha Sutta
The Learner
I have heard that on one occasion the Blessed One was staying in Kosambi, at
Ghosita's Park. There he addressed the monks, "Monks, is there a manner of
reckoning whereby a monk who is a learner, standing at the level of a learner,
can discern that 'I am a learner,' and whereby a monk who is an adept,1 standing
at the level of an adept, can discern that 'I am an adept'?"
"For us, lord, the teachings have the Blessed One as their root, their guide, &
their arbitrator. It would be good if the Blessed One himself would explicate
the meaning of this statement. Having heard it from the Blessed One, the monks
will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "There is a manner of reckoning whereby a monk who is a
learner, standing at the level of a learner, can discern that 'I am a learner,'
and whereby a monk who is an adept, standing at the level of an adept, can
discern that 'I am an adept.'
"And what is the manner of reckoning whereby a monk who is a learner, standing
at the level of a learner, can discern that 'I am a learner'? There is the case
where a monk is a learner. He discerns, as it actually is, that 'This is
stress... This is the origination of stress... This is the cessation of
stress... This is the path of practice leading to the cessation of stress.' This
is a manner of reckoning whereby a monk who is a learner, standing at the level
of a learner, can discern that 'I am a learner.'
"Furthermore, the monk who is a learner reflects, 'Is there outside of this
[doctrine & discipline] any priest or contemplative who teaches the true,
genuine, & accurate Dhamma like the Blessed One?' And he discerns, 'No, there is
no priest or contemplative outside of this doctrine & discipline who teaches the
true, genuine, & accurate Dhamma like the Blessed One.' This too is a manner of
reckoning whereby a monk who is a learner, standing at the level of a learner,
can discern that 'I am a learner.'
"Furthermore, the monk who is a learner discerns the five faculties: the faculty
of conviction... persistence... mindfulness... concentration... discernment. He
sees clear through with discernment their destiny, excellence, rewards, &
consummation, but he does not touch them with his body. This too is a manner of
reckoning whereby a monk who is a learner, standing at the level of a learner,
can discern that 'I am a learner.'
"And what is the manner of reckoning whereby a monk who is an adept, standing at
the level of an adept, can discern that 'I am an adept'? There is the case where
a monk who is an adept discerns the five faculties: the faculty of conviction...
persistence... mindfulness... concentration... discernment. He touches with his
body and sees clear through with discernment what their destiny, excellence,
rewards, & consummation are. This is a manner of reckoning whereby a monk who is
an adept, standing at the level of an adept, can discern that 'I am an adept.'
"Furthermore, the monk who is an adept discerns the six sense faculties: the
faculty of the eye... ear... nose... tongue... body... intellect. He discerns,
'These six sense faculties will disband entirely, everywhere, & in every way
without remainder, and no other set of six sense faculties will arise anywhere
or in any way.' This too is a manner of reckoning whereby a monk who is an
adept, standing at the level of an adept, can discern that 'I am an adept.'"
Note
1. I.e., an arahant.
SN 48.56
Patitthita Sutta
Established
"Monks, when one quality is established in a monk, the five faculties are
developed & developed well. Which one quality? Heedfulness.
"And what is heedfulness? There is the case where a monk guards his mind with
regard to [mental] fermentations and mental qualities accompanied by
fermentations. When his mind is guarded with regard to fermentations and mental
qualities accompanied by fermentations, the faculty of conviction goes to the
culmination of its development. The faculty of persistence... mindfulness...
concentration... discernment goes to the culmination of its development.
"This is how when one quality is established in a monk, the five faculties are
developed & developed well."
See also: SN 3.17; SN 6.15; SN 35.97; SN 55.40.
SN 48.10
Indriya-vibhanga Sutta
Analysis of the Mental Faculties
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 197
CDB ii 1671
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Monks, there are these five faculties. Which five? The faculty of conviction,
the faculty of persistence, the faculty of mindfulness, the faculty of
concentration, the faculty of discernment.
"Now what is the faculty of conviction? There is the case where a monk, a
disciple of the noble ones, has conviction, is convinced of the Tathagata's
Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened,
consummate in knowledge & conduct, well-gone, an expert with regard to the
world, unexcelled as a trainer for those people fit to be tamed, the Teacher of
divine & human beings, awakened, blessed.' This is called the faculty of
conviction.
"And what is the faculty of persistence? There is the case where a monk, a
disciple of the noble ones, keeps his persistence aroused for abandoning
unskillful mental qualities and taking on skillful mental qualities. He is
steadfast, solid in his effort, not shirking his duties with regard to skillful
mental qualities. He generates desire, endeavors, arouses persistence, upholds &
exerts his intent for the sake of the non-arising of evil, unskillful qualities
that have not yet arisen... for the sake of the abandoning of evil, unskillful
qualities that have arisen... for the sake of the arising of skillful qualities
that have not yet arisen... [and] for the maintenance, non-confusion, increase,
plenitude, development, & culmination of skillful qualities that have arisen.
This is called the faculty of persistence.
"And what is the faculty of mindfulness? There is the case where a monk, a
disciple of the noble ones, is mindful, highly meticulous, remembering & able to
call to mind even things that were done & said long ago. He remains focused on
the body in & of itself — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. He remains focused on feelings in & of
themselves... the mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is called the faculty of mindfulness.
"And what is the faculty of concentration? There is the case where a monk, a
disciple of the noble ones, making it his object to let go, attains
concentration, attains singleness of mind. Quite withdrawn from sensuality,
withdrawn from unskillful mental qualities, he enters & remains in the first
jhana: rapture & pleasure born from withdrawal, accompanied by directed thought
& evaluation. With the stilling of directed thoughts & evaluations, he enters &
remains in the second jhana: rapture & pleasure born of composure, unification
of awareness free from directed thought & evaluation — internal assurance. With
the fading of rapture, he remains in equanimity, is mindful & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of which the
Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With
the abandoning of pleasure & pain — as with the earlier disappearance of elation
& distress — he enters & remains in the fourth jhana: purity of equanimity &
mindfulness, neither pleasure nor pain. This is called the faculty of
concentration.
"And what is the faculty of discernment? There is the case where a monk, a
disciple of the noble ones, is discerning, endowed with discernment of arising &
passing away — noble, penetrating, leading to the right ending of stress. He
discerns, as it has come to be: 'This is stress... This is the origination of
stress... This is the cessation of stress... This is the path of practice
leading to the cessation of stress.' This is called the faculty of discernment.
"These are the five faculties."
See also: AN 8.30.
SN 48.38
Vibhanga Sutta
An Analysis
(of the Feeling Faculties)
"Monks, there are these five faculties. Which five? The pleasure-faculty, the
pain-faculty, the happiness-faculty, the distress-faculty, the
equanimity-faculty.
"And what is the pleasure-faculty? Any physical pleasure, physical comfort born
of body-contact to be experienced as pleasure & comfort. That is called the
pleasure-faculty.
"And what is the pain-faculty? Any physical pain, physical discomfort born of
body-contact to be experienced as pain & discomfort. That is called the
pain-faculty.
"And what is the happiness-faculty? Any mental pleasure, mental comfort born of
intellect-contact to be experienced as pleasure & comfort. That is called the
happiness-faculty.
"And what is the distress-faculty? Any mental pain, mental discomfort born of
intellect-contact to be experienced as pain & discomfort. That is called the
distress-faculty.
"And what is the equanimity-faculty? Anything, physical or mental, to be
experienced as neither comfort nor discomfort. That is called the
equanimity-faculty.
"With regard to this, the pleasure-faculty & happiness-faculty are to be seen as
a feeling of pleasure. The pain-faculty & distress-faculty are to be seen as a
feeling of pain. The equanimity-faculty is to be seen as a feeling of neither
pleasure nor pain. Thus, by this exposition, the five are three; and the three,
five."
SN 48.39
Katthopama Sutta
The Fire-stick
"Monks, there are these five faculties. Which five? The pleasure-faculty, the
pain-faculty, the happiness-faculty, the distress-faculty, the
equanimity-faculty.
"In dependence on a contact to be experienced as pleasure, the pleasure-faculty
arises. Being eased, one discerns, 'I am eased.' With the cessation of that very
contact to be experienced as pleasure, one discerns, 'What was experienced as
coming from that — the pleasure-faculty arising in dependence on a contact to be
experienced as pleasure — ceases & grows still.'
"In dependence on a contact to be experienced as pain, the pain-faculty arises.
Being pained, one discerns, 'I am pained.' With the cessation of that very
contact to be experienced as pain, one discerns, 'What was experienced as coming
from that — the pain-faculty arising in dependence on a contact to be
experienced as pain — ceases & grows still.'
"In dependence on a contact to be experienced as happiness, the
happiness-faculty arises. Being happy, one discerns, 'I am happy.' With the
cessation of that very contact to be experienced as happiness, one discerns,
'What was experienced as coming from that — the happiness-faculty arising in
dependence on a contact to be experienced as happiness — ceases & grows still.'
"In dependence on a contact to be experienced as distress, the distress-faculty
arises. Being distressed, one discerns, 'I am distressed.' With the cessation of
that very contact to be experienced as distress, one discerns, 'What was
experienced as coming from that — the distress-faculty arising in dependence on
a contact to be experienced as distress — ceases & grows still.'
"In dependence on a contact to be experienced as equanimity, the
equanimity-faculty arises. Being equanimous, one discerns, 'I am equanimous.'
With the cessation of that very contact to be experienced as equanimity, one
discerns, 'What was experienced as coming from that — the equanimity-faculty
arising in dependence on a contact to be experienced as equanimity — ceases &
grows still.'
"Just as when, from the conjunction & combining of two fire sticks, heat is
generated & fire produced, while from the separation & laying down of those fire
sticks the heat coming from them ceases & grows still; in the same way, in
dependence on a contact to be experienced as pleasure, the pleasure-faculty
arises...
"In dependence on a contact to be experienced as pain, the pain-faculty
arises...
"In dependence on a contact to be experienced as happiness, the
happiness-faculty arises...
"In dependence on a contact to be experienced as distress, the distress-faculty
arises...
"In dependence on a contact to be experienced as equanimity, the
equanimity-faculty arises. Being equanimous, one discerns, 'I am equanimous.'
With the cessation of that very contact to be experienced as equanimity, one
discerns, 'What was experienced as coming from that — the equanimity-faculty
arising in dependence on a contact to be experienced as equanimity — ceases &
grows still.'"
SN 48.41
Jara Sutta
Old Age
I have heard that on one occasion the Blessed One was staying near Savatthi in
the Eastern Monastery, the palace of Migara's mother. Now on that occasion the
Blessed One, on emerging from seclusion in the late afternoon, sat warming his
back in the western sun. Then Ven. Ananda went to the Blessed One and, on
arrival, having bowed down to the Blessed One, massaged the Blessed One's limbs
with his hand and said, "It's amazing, lord. It's astounding, how the Blessed
One's complexion is no longer so clear & bright; his limbs are flabby &
wrinkled; his back, bent forward; there's a discernible change in his faculties
— the faculty of the eye, the faculty of the ear, the faculty of the nose, the
faculty of the tongue, the faculty of the body."
"That's the way it is, Ananda. When young, one is subject to aging; when
healthy, subject to illness; when alive, subject to death. The complexion is no
longer so clear & bright; the limbs are flabby & wrinkled; the back, bent
forward; there's a discernible change in the faculties — the faculty of the eye,
the faculty of the ear, the faculty of the nose, the faculty of the tongue, the
faculty of the body."
That is what the Blessed One said. Having said that, the One Well-gone, the
Teacher, said further:
I spit on you, old age —
old age that makes for ugliness.
The bodily image, so charming,
is trampled by old age.
Even those who live to a hundred
are headed — all — to an end in death,
which spares no one,
which tramples all.
See also: DN 16; SN 3.25; Thig 5.8.
SN 48.44
Pubbakotthaka Sutta
Eastern Gatehouse
I have heard that on one occasion the Blessed One was staying in Savatthi, at
the Eastern Gatehouse. There he addressed Ven. Sariputta: "Sariputta, do you
take it on conviction that the faculty of conviction, when developed & pursued,
gains a footing in the Deathless, has the Deathless as its goal & consummation?
Do you take it on conviction that the faculty of persistence... mindfulness...
concentration... discernment, when developed & pursued, gains a footing in the
Deathless, has the Deathless as its goal & consummation?"
"Lord, it's not that I take it on conviction in the Blessed One that the faculty
of conviction... persistence... mindfulness... concentration... discernment,
when developed & pursued, gains a footing in the Deathless, has the Deathless as
its goal & consummation. Those who have not known, seen, penetrated, realized,
or attained it by means of discernment would have to take it on conviction in
others that the faculty of conviction... persistence... mindfulness...
concentration... discernment, when developed & pursued, gains a footing in the
Deathless, has the Deathless as its goal & consummation; whereas those who have
known, seen, penetrated, realized, & attained it by means of discernment would
have no doubt or uncertainty that the faculty of conviction... persistence...
mindfulness... concentration... discernment, when developed & pursued, gains a
footing in the Deathless, has the Deathless as its goal & consummation. And as
for me, I have known, seen, penetrated, realized, & attained it by means of
discernment. I have no doubt or uncertainty that the faculty of conviction...
persistence... mindfulness... concentration... discernment, when developed &
pursued, gains a footing in the Deathless, has the Deathless as its goal &
consummation."
"Excellent, Sariputta. Excellent. Those who have not known, seen, penetrated,
realized, or attained it by means of discernment would have to take it on
conviction in others that the faculty of conviction... persistence...
mindfulness... concentration... discernment, when developed & pursued, gains a
footing in the Deathless, has the Deathless as its goal & consummation; whereas
those who have known, seen, penetrated, realized, & attained it by means of
discernment would have no doubt or uncertainty that the faculty of conviction...
persistence... mindfulness... concentration... discernment, when developed &
pursued, gains a footing in the Deathless, has the Deathless as its goal &
consummation."
SN 48.53
Sekha Sutta
The Learner
I have heard that on one occasion the Blessed One was staying in Kosambi, at
Ghosita's Park. There he addressed the monks, "Monks, is there a manner of
reckoning whereby a monk who is a learner, standing at the level of a learner,
can discern that 'I am a learner,' and whereby a monk who is an adept,1 standing
at the level of an adept, can discern that 'I am an adept'?"
"For us, lord, the teachings have the Blessed One as their root, their guide, &
their arbitrator. It would be good if the Blessed One himself would explicate
the meaning of this statement. Having heard it from the Blessed One, the monks
will remember it."
"In that case, monks, listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said, "There is a manner of reckoning whereby a monk who is a
learner, standing at the level of a learner, can discern that 'I am a learner,'
and whereby a monk who is an adept, standing at the level of an adept, can
discern that 'I am an adept.'
"And what is the manner of reckoning whereby a monk who is a learner, standing
at the level of a learner, can discern that 'I am a learner'? There is the case
where a monk is a learner. He discerns, as it actually is, that 'This is
stress... This is the origination of stress... This is the cessation of
stress... This is the path of practice leading to the cessation of stress.' This
is a manner of reckoning whereby a monk who is a learner, standing at the level
of a learner, can discern that 'I am a learner.'
"Furthermore, the monk who is a learner reflects, 'Is there outside of this
[doctrine & discipline] any priest or contemplative who teaches the true,
genuine, & accurate Dhamma like the Blessed One?' And he discerns, 'No, there is
no priest or contemplative outside of this doctrine & discipline who teaches the
true, genuine, & accurate Dhamma like the Blessed One.' This too is a manner of
reckoning whereby a monk who is a learner, standing at the level of a learner,
can discern that 'I am a learner.'
"Furthermore, the monk who is a learner discerns the five faculties: the faculty
of conviction... persistence... mindfulness... concentration... discernment. He
sees clear through with discernment their destiny, excellence, rewards, &
consummation, but he does not touch them with his body. This too is a manner of
reckoning whereby a monk who is a learner, standing at the level of a learner,
can discern that 'I am a learner.'
"And what is the manner of reckoning whereby a monk who is an adept, standing at
the level of an adept, can discern that 'I am an adept'? There is the case where
a monk who is an adept discerns the five faculties: the faculty of conviction...
persistence... mindfulness... concentration... discernment. He touches with his
body and sees clear through with discernment what their destiny, excellence,
rewards, & consummation are. This is a manner of reckoning whereby a monk who is
an adept, standing at the level of an adept, can discern that 'I am an adept.'
"Furthermore, the monk who is an adept discerns the six sense faculties: the
faculty of the eye... ear... nose... tongue... body... intellect. He discerns,
'These six sense faculties will disband entirely, everywhere, & in every way
without remainder, and no other set of six sense faculties will arise anywhere
or in any way.' This too is a manner of reckoning whereby a monk who is an
adept, standing at the level of an adept, can discern that 'I am an adept.'"
Note
1. I.e., an arahant.
SN 48.56
Patitthita Sutta
Established
"Monks, when one quality is established in a monk, the five faculties are
developed & developed well. Which one quality? Heedfulness.
"And what is heedfulness? There is the case where a monk guards his mind with
regard to [mental] fermentations and mental qualities accompanied by
fermentations. When his mind is guarded with regard to fermentations and mental
qualities accompanied by fermentations, the faculty of conviction goes to the
culmination of its development. The faculty of persistence... mindfulness...
concentration... discernment goes to the culmination of its development.
"This is how when one quality is established in a monk, the five faculties are
developed & developed well."
See also: SN 3.17; SN 6.15; SN 35.97; SN 55.40.
Samyutta Nikaya - Satipatthana Samyutta III
Samyutta Nikaya - Satipatthana Samyutta III
SN 47.4
§ 34. Monks, those who are new, not long gone-forth, only recently come to this doctrine & discipline, should be roused, encouraged, & exhorted by you to develop the four frames of reference (in this way):
'Come, friends, remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of the body as it has come to be. Remain focused on feelings in & of themselves... on the mind in & of itself... on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of mental qualities as they have come to be.'
Monks, even those who are learners [streamwinners to non-returners] — who have yet to attain their hearts' desire, who stay resolved on the unexcelled security from bondage — even they remain focused on the body in & of itself — ardent, alert, unified, clear-minded, concentrated, & single-minded for complete comprehension of the body. They remain focused on feelings in & of themselves... on the mind in & of itself... on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for complete comprehension of mental qualities.
Even those who are Arahants — whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis — even they remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded, disjoined from the body. They remain focused on feelings in & of themselves... on the mind in & of itself... on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded, disjoined from mental qualities.
So even those who are new, not long gone-forth, only recently come to this doctrine & discipline, should be roused, encouraged, & exhorted by you to develop the four frames of reference (in this way).
SN 47.16
§ 27. Ven. Uttiya: It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.
The Buddha: In that case, Uttiya, you should purify what is most basic with regard to skillful mental qualities. And what is the basis of skillful mental qualities? Well-purified virtue & views made straight. Then, when your virtue is well-purified and your views made straight, in dependence on virtue, established in virtue, you should develop the four frames of reference... Then, when in dependence on virtue, relying on virtue, you develop the four frames of reference, you will go beyond the realm of Death.
SN 47.35
§ 28. Mindful & Alert. Stay mindful, monks, and alert. This is our instruction to you all. And how is a monk mindful? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world [§213]. This is how a monk is mindful.
And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Discernment [vl: perception] is known to him as it arises, known as it persists, known as it subsides. This is how a monk is alert. So stay mindful, monks, and alert. This is our instruction to you all.
SN 47.37
§ 43. The Deathless. There are these four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains focused on the body in & of itself, he abandons desire with regard to the body. As he abandons desire with regard to the body, he realizes the Deathless.
He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — putting aside greed & distress with reference to the world. As he remains focused on mental qualities in & of themselves, he abandons desire with regard to mental qualities. As he abandons desire with regard to mental qualities, he realizes the Deathless.
SN 47.4
§ 34. Monks, those who are new, not long gone-forth, only recently come to this doctrine & discipline, should be roused, encouraged, & exhorted by you to develop the four frames of reference (in this way):
'Come, friends, remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of the body as it has come to be. Remain focused on feelings in & of themselves... on the mind in & of itself... on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for knowledge of mental qualities as they have come to be.'
Monks, even those who are learners [streamwinners to non-returners] — who have yet to attain their hearts' desire, who stay resolved on the unexcelled security from bondage — even they remain focused on the body in & of itself — ardent, alert, unified, clear-minded, concentrated, & single-minded for complete comprehension of the body. They remain focused on feelings in & of themselves... on the mind in & of itself... on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded for complete comprehension of mental qualities.
Even those who are Arahants — whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis — even they remain focused on the body in & of itself — being ardent, alert, unified, clear-minded, concentrated, & single-minded, disjoined from the body. They remain focused on feelings in & of themselves... on the mind in & of itself... on mental qualities in & of themselves — being ardent, alert, unified, clear-minded, concentrated, & single-minded, disjoined from mental qualities.
So even those who are new, not long gone-forth, only recently come to this doctrine & discipline, should be roused, encouraged, & exhorted by you to develop the four frames of reference (in this way).
SN 47.16
§ 27. Ven. Uttiya: It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.
The Buddha: In that case, Uttiya, you should purify what is most basic with regard to skillful mental qualities. And what is the basis of skillful mental qualities? Well-purified virtue & views made straight. Then, when your virtue is well-purified and your views made straight, in dependence on virtue, established in virtue, you should develop the four frames of reference... Then, when in dependence on virtue, relying on virtue, you develop the four frames of reference, you will go beyond the realm of Death.
SN 47.35
§ 28. Mindful & Alert. Stay mindful, monks, and alert. This is our instruction to you all. And how is a monk mindful? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world [§213]. This is how a monk is mindful.
And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Discernment [vl: perception] is known to him as it arises, known as it persists, known as it subsides. This is how a monk is alert. So stay mindful, monks, and alert. This is our instruction to you all.
SN 47.37
§ 43. The Deathless. There are these four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains focused on the body in & of itself, he abandons desire with regard to the body. As he abandons desire with regard to the body, he realizes the Deathless.
He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — putting aside greed & distress with reference to the world. As he remains focused on mental qualities in & of themselves, he abandons desire with regard to mental qualities. As he abandons desire with regard to mental qualities, he realizes the Deathless.
Samyutta Nikaya - Satipatthana Samyutta II
Samyutta Nikaya - Satipatthana Samyutta II
SN 47.13
Cunda Sutta
About Cunda
(Sariputta's Passing Away)
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NyanaponikaThanissaro
PTS: S v 161
CDB ii 1642
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
On one occasion the Blessed One was staying near Savatthi in Jeta's Grove,
Anathapindika's monastery. Now at that time Ven. Sariputta was staying among the
Magadhans in Nalaka village — diseased, in pain, severely ill. Cunda the novice
was his attendant. Then, because of that illness, Ven. Sariputta attained total
Unbinding.
So Cunda the novice, taking Ven. Sariputta's bowl & robes, went to Ven. Ananda
in Jeta's Grove, Anathapindika's monastery, near Savatthi, and on arrival,
having bowed down to him, sat to one side. As he was sitting there he said to
Ven. Ananda: "Venerable sir, Ven. Sariputta has attained total Unbinding. Here
are his bowl & robes."
"Cunda, my friend, this news is reason for seeing the Blessed One. Come, let's
go to the Blessed One and report this matter to him."
"Yes, venerable sir," Cunda the novice replied.
So Ven. Ananda & Cunda the novice went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As they were sitting there, Ven.
Ananda said to him, "Lord, just now Cunda the novice said to me, 'Venerable sir,
Ven. Sariputta has attained total Unbinding. Here are his bowl & robes.' It was
as if my body were drugged, I lost my bearings, things weren't clear to me, on
hearing that Ven. Sariputta had attained total Unbinding."
"But, Ananda, when he attained total Unbinding, did Sariputta take the aggregate
of virtue along with him? Did he take the aggregate of concentration...
discernment... release... the aggregate of knowledge & vision of release along
with him?"
"No, lord, when he attained total Unbinding, Ven. Sariputta didn't take the
aggregate of virtue... concentration... discernment... release... the aggregate
of knowledge & vision of release along with him. It's just that he was my
instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was
tireless in teaching the Dhamma, a help to his companions in the holy life. We
miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the
Dhamma."
"But, Ananda, haven't I already taught you the state of growing different with
regard to all things dear & appealing, the state of becoming separate, the state
of becoming otherwise? What else is there to expect? It's impossible that one
could forbid anything born, existent, fabricated, & subject to disintegration
from disintegrating.
"Just as if the largest limb were to fall off of a great tree composed of
heartwood, standing firm; in the same way, Sariputta has attained total
Unbinding from this great community of monks composed of heartwood, standing
firm. What else is there to expect? It's impossible that one could forbid
anything born, existent, fabricated, & subject to disintegration from
disintegrating.
"Therefore, Ananda, each of you should remain with your self as an island, your
self as your refuge, without anything else as a refuge. Remain with the Dhamma
as an island, the Dhamma as your refuge, without anything else as a refuge. And
how does a monk remain with his self as an island, his self as his refuge,
without anything else as a refuge? How does he remain with the Dhamma as an
island, the Dhamma as his refuge, without anything else as a refuge? There is
the case where a monk remains focused on the body in & of itself — ardent,
alert, & mindful — putting aside greed & distress with reference to the world.
He remains focused on feelings... mind... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is how a monk remains with his self as an island, his self as his
refuge, without anything else as a refuge, with the Dhamma as an island, the
Dhamma as his refuge, without anything else as a refuge. For those who — now or
after I am gone — remain with their self as an island, their self as their
refuge, without anything else as a refuge, with the Dhamma as an island, the
Dhamma as their refuge, without anything else as a refuge, they will be the
highest of the monks who desire training."
See also: DN 16, SN 47.14.
SN 47.14
Cunda Sutta
At Ukkacela
Once the Blessed One was dwelling in the Vajji country, at Ukkacela on the bank
of the river Ganges, not long after Sariputta and Maha Moggallana had passed
away. And at that time the Blessed One was seated in the open, surrounded by
company of monks.
The Blessed One surveyed the silent gathering of monks, and then spoke to them,
saying:
"This assembly, O bhikkhus, appears indeed empty to me, now that Sariputta and
Maha Moggallana have passed away. Not empty, for me, is an assembly, nor need I
have concern for a place where Sariputta and Maha Moggallana dwell.
"Those who in the past have been Holy Ones. Fully enlightened Ones, those
Blessed Ones, too, had such excellent pairs of disciples as I had in Sariputta
and Maha Moggallana. Those who in the future will be Holy Ones, fully
Enlightened Ones, those Blessed Ones too will have such excellent pairs of
disciples as I had in Sariputta and Maha Moggallana.
"Marvelous it is, most wonderful it is, bhikkhus, concerning those disciples,
that they will act in accordance with the Master's Dispensation, will act in
according to his advice; that they will be dear to the four Assemblies, will be
loved, respected and honored by them. Marvelous it is, most wonderful it is,
bhikkhus, concerning the Perfect Ones, that when such a pair of disciples has
passed away there is no grief, no lamentation on the part of the Perfect One.
For of that which is born, come to being, put together, and so is subject to
dissolution, how should it be said that it should not depart? That indeed, is
not possible."
"Therefore, bhikkhus, be ye an island unto yourselves, a refuge unto yourselves,
seeking no external refuge; with the Teaching as your island, the Teaching your
refuge, seeking no other refuge."
See also: DN 16, SN 47.13
SN 47.19
Sedaka Sutta
At Sedaka
1: The Acrobat
I have heard that on one occasion the Blessed One was living among the Sumbhas.
Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the
monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Once upon a time, monks, a bamboo acrobat, having erected
a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan.
Climb up the bamboo pole and stand on my shoulders.'
"'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the
bamboo pole, stood on his shoulders.
"So then the bamboo acrobat said to his assistant, 'Now you watch after me, my
dear Frying Pan, and I'll watch after you. Thus, protecting one another,
watching after one another, we'll show off our skill, receive our reward, and
come down safely from the bamboo pole.'
"When he had said this, Frying Pan said to him, 'But that won't do at all,
Master. You watch after yourself, and I'll watch after myself, and thus with
each of us protecting ourselves, watching after ourselves, we'll show off our
skill, receive our reward, and come down safely from the bamboo pole.'
"What Frying Pan, the assistant, said to her Master was the right way in that
case.
"Monks, a frame of reference is to be practiced with the thought, 'I'll watch
after myself.' A frame of reference is to be practiced with the thought, 'I'll
watch after others.' When watching after oneself, one watches after others. When
watching after others, one watches after oneself.
"And how does one, when watching after oneself, watch after others? Through
pursuing [the practice], through developing it, through devoting oneself to it.
This is how one, when watching after oneself, watches after others.
"And how does one, when watching after others, watch after oneself? Through
endurance, through harmlessness, and through a mind of kindness & sympathy. This
is how one, when watching after others, watches after oneself.
"A frame of reference is to be practiced with the thought, 'I'll watch after
myself.' A frame of reference is to be practiced with the thought, 'I'll watch
after others.' When watching after oneself, one watches after others. When
watching after others, one watches after oneself."
See also: AN 5.20; AN 4.95; AN 4.96; AN 4.99.
SN 47.20
Sedaka Sutta
At Sedaka
(2: The Beauty Queen)
I have heard that on one occasion the Blessed One was living among the Sumbhas.
Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the
monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Suppose, monks, that a large crowd of people comes
thronging together, saying, 'The beauty queen! The beauty queen!' And suppose
that the beauty queen is highly accomplished at singing & dancing, so that an
even greater crowd comes thronging, saying, 'The beauty queen is singing! The
beauty queen is dancing!' Then a man comes along, desiring life & shrinking from
death, desiring pleasure & abhorring pain. They say to him, 'Now look here,
mister. You must take this bowl filled to the brim with oil and carry it on your
head in between the great crowd & the beauty queen. A man with a raised sword
will follow right behind you, and wherever you spill even a drop of oil, right
there will he cut off your head.' Now what do you think, monks: Will that man,
not paying attention to the bowl of oil, let himself get distracted outside?"
"No, lord."
"I have given you this parable to convey a meaning. The meaning is this: The
bowl filled to the brim with oil stands for mindfulness immersed in the body.
Thus you should train yourselves: 'We will develop mindfulness immersed in the
body. We will pursue it, hand it the reins and take it as a basis, give it a
grounding, steady it, consolidate it, and undertake it well.' That is how you
should train yourselves."
SN 47.40
Satipatthana-vibhanga Sutta
Analysis of the Frames of Reference
"I will teach you the frames of reference, their development, and the path of
practice leading to their development. Listen & pay close attention. I will
speak.
"Now, what are the frames of reference? There is the case where a monk remains
focused on the body in & of itself — ardent, alert, & mindful — putting aside
greed & distress with reference to the world. He remains focused on feelings in
& of themselves... mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world.
"This is called the frames of reference.
"And what is the development of the frames of reference? There is the case where
a monk remains focused on the phenomenon of origination with regard to the body,
remains focused on the phenomenon of passing away with regard to the body,
remains focused on the phenomenon of origination & passing away with regard to
the body — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"He remains focused on the phenomenon of origination with regard to feelings,
remains focused on the phenomenon of passing away with regard to feelings,
remains focused on the phenomenon of origination & passing away with regard to
feelings — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"He remains focused on the phenomenon of origination with regard to the mind,
remains focused on the phenomenon of passing away with regard to the mind,
remains focused on the phenomenon of origination & passing away with regard to
the mind — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"He remains focused on the phenomenon of origination with regard to mental
qualities, remains focused on the phenomenon of passing away with regard to
mental qualities, remains focused on the phenomenon of origination & passing
away with regard to mental qualities — ardent, alert, & mindful — putting aside
greed & distress with reference to the world.
"This is called the development of the frames of reference.
"And what is the path of practice to the development of the frames of reference?
Just this noble eightfold path: right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right concentration.
This is called the path of practice to the development of the frames of
reference."
SN 47.13
Cunda Sutta
About Cunda
(Sariputta's Passing Away)
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NyanaponikaThanissaro
PTS: S v 161
CDB ii 1642
Source: Transcribed from a file provided by the translator.
Copyright © 1998 Thanissaro Bhikkhu.
Access to Insight edition © 1998
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
On one occasion the Blessed One was staying near Savatthi in Jeta's Grove,
Anathapindika's monastery. Now at that time Ven. Sariputta was staying among the
Magadhans in Nalaka village — diseased, in pain, severely ill. Cunda the novice
was his attendant. Then, because of that illness, Ven. Sariputta attained total
Unbinding.
So Cunda the novice, taking Ven. Sariputta's bowl & robes, went to Ven. Ananda
in Jeta's Grove, Anathapindika's monastery, near Savatthi, and on arrival,
having bowed down to him, sat to one side. As he was sitting there he said to
Ven. Ananda: "Venerable sir, Ven. Sariputta has attained total Unbinding. Here
are his bowl & robes."
"Cunda, my friend, this news is reason for seeing the Blessed One. Come, let's
go to the Blessed One and report this matter to him."
"Yes, venerable sir," Cunda the novice replied.
So Ven. Ananda & Cunda the novice went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As they were sitting there, Ven.
Ananda said to him, "Lord, just now Cunda the novice said to me, 'Venerable sir,
Ven. Sariputta has attained total Unbinding. Here are his bowl & robes.' It was
as if my body were drugged, I lost my bearings, things weren't clear to me, on
hearing that Ven. Sariputta had attained total Unbinding."
"But, Ananda, when he attained total Unbinding, did Sariputta take the aggregate
of virtue along with him? Did he take the aggregate of concentration...
discernment... release... the aggregate of knowledge & vision of release along
with him?"
"No, lord, when he attained total Unbinding, Ven. Sariputta didn't take the
aggregate of virtue... concentration... discernment... release... the aggregate
of knowledge & vision of release along with him. It's just that he was my
instructor & counselor, one who exhorted, urged, roused, & encouraged me. He was
tireless in teaching the Dhamma, a help to his companions in the holy life. We
miss the nourishment of his Dhamma, the wealth of his Dhamma, his help in the
Dhamma."
"But, Ananda, haven't I already taught you the state of growing different with
regard to all things dear & appealing, the state of becoming separate, the state
of becoming otherwise? What else is there to expect? It's impossible that one
could forbid anything born, existent, fabricated, & subject to disintegration
from disintegrating.
"Just as if the largest limb were to fall off of a great tree composed of
heartwood, standing firm; in the same way, Sariputta has attained total
Unbinding from this great community of monks composed of heartwood, standing
firm. What else is there to expect? It's impossible that one could forbid
anything born, existent, fabricated, & subject to disintegration from
disintegrating.
"Therefore, Ananda, each of you should remain with your self as an island, your
self as your refuge, without anything else as a refuge. Remain with the Dhamma
as an island, the Dhamma as your refuge, without anything else as a refuge. And
how does a monk remain with his self as an island, his self as his refuge,
without anything else as a refuge? How does he remain with the Dhamma as an
island, the Dhamma as his refuge, without anything else as a refuge? There is
the case where a monk remains focused on the body in & of itself — ardent,
alert, & mindful — putting aside greed & distress with reference to the world.
He remains focused on feelings... mind... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. This is how a monk remains with his self as an island, his self as his
refuge, without anything else as a refuge, with the Dhamma as an island, the
Dhamma as his refuge, without anything else as a refuge. For those who — now or
after I am gone — remain with their self as an island, their self as their
refuge, without anything else as a refuge, with the Dhamma as an island, the
Dhamma as their refuge, without anything else as a refuge, they will be the
highest of the monks who desire training."
See also: DN 16, SN 47.14.
SN 47.14
Cunda Sutta
At Ukkacela
Once the Blessed One was dwelling in the Vajji country, at Ukkacela on the bank
of the river Ganges, not long after Sariputta and Maha Moggallana had passed
away. And at that time the Blessed One was seated in the open, surrounded by
company of monks.
The Blessed One surveyed the silent gathering of monks, and then spoke to them,
saying:
"This assembly, O bhikkhus, appears indeed empty to me, now that Sariputta and
Maha Moggallana have passed away. Not empty, for me, is an assembly, nor need I
have concern for a place where Sariputta and Maha Moggallana dwell.
"Those who in the past have been Holy Ones. Fully enlightened Ones, those
Blessed Ones, too, had such excellent pairs of disciples as I had in Sariputta
and Maha Moggallana. Those who in the future will be Holy Ones, fully
Enlightened Ones, those Blessed Ones too will have such excellent pairs of
disciples as I had in Sariputta and Maha Moggallana.
"Marvelous it is, most wonderful it is, bhikkhus, concerning those disciples,
that they will act in accordance with the Master's Dispensation, will act in
according to his advice; that they will be dear to the four Assemblies, will be
loved, respected and honored by them. Marvelous it is, most wonderful it is,
bhikkhus, concerning the Perfect Ones, that when such a pair of disciples has
passed away there is no grief, no lamentation on the part of the Perfect One.
For of that which is born, come to being, put together, and so is subject to
dissolution, how should it be said that it should not depart? That indeed, is
not possible."
"Therefore, bhikkhus, be ye an island unto yourselves, a refuge unto yourselves,
seeking no external refuge; with the Teaching as your island, the Teaching your
refuge, seeking no other refuge."
See also: DN 16, SN 47.13
SN 47.19
Sedaka Sutta
At Sedaka
1: The Acrobat
I have heard that on one occasion the Blessed One was living among the Sumbhas.
Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the
monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Once upon a time, monks, a bamboo acrobat, having erected
a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan.
Climb up the bamboo pole and stand on my shoulders.'
"'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the
bamboo pole, stood on his shoulders.
"So then the bamboo acrobat said to his assistant, 'Now you watch after me, my
dear Frying Pan, and I'll watch after you. Thus, protecting one another,
watching after one another, we'll show off our skill, receive our reward, and
come down safely from the bamboo pole.'
"When he had said this, Frying Pan said to him, 'But that won't do at all,
Master. You watch after yourself, and I'll watch after myself, and thus with
each of us protecting ourselves, watching after ourselves, we'll show off our
skill, receive our reward, and come down safely from the bamboo pole.'
"What Frying Pan, the assistant, said to her Master was the right way in that
case.
"Monks, a frame of reference is to be practiced with the thought, 'I'll watch
after myself.' A frame of reference is to be practiced with the thought, 'I'll
watch after others.' When watching after oneself, one watches after others. When
watching after others, one watches after oneself.
"And how does one, when watching after oneself, watch after others? Through
pursuing [the practice], through developing it, through devoting oneself to it.
This is how one, when watching after oneself, watches after others.
"And how does one, when watching after others, watch after oneself? Through
endurance, through harmlessness, and through a mind of kindness & sympathy. This
is how one, when watching after others, watches after oneself.
"A frame of reference is to be practiced with the thought, 'I'll watch after
myself.' A frame of reference is to be practiced with the thought, 'I'll watch
after others.' When watching after oneself, one watches after others. When
watching after others, one watches after oneself."
See also: AN 5.20; AN 4.95; AN 4.96; AN 4.99.
SN 47.20
Sedaka Sutta
At Sedaka
(2: The Beauty Queen)
I have heard that on one occasion the Blessed One was living among the Sumbhas.
Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the
monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "Suppose, monks, that a large crowd of people comes
thronging together, saying, 'The beauty queen! The beauty queen!' And suppose
that the beauty queen is highly accomplished at singing & dancing, so that an
even greater crowd comes thronging, saying, 'The beauty queen is singing! The
beauty queen is dancing!' Then a man comes along, desiring life & shrinking from
death, desiring pleasure & abhorring pain. They say to him, 'Now look here,
mister. You must take this bowl filled to the brim with oil and carry it on your
head in between the great crowd & the beauty queen. A man with a raised sword
will follow right behind you, and wherever you spill even a drop of oil, right
there will he cut off your head.' Now what do you think, monks: Will that man,
not paying attention to the bowl of oil, let himself get distracted outside?"
"No, lord."
"I have given you this parable to convey a meaning. The meaning is this: The
bowl filled to the brim with oil stands for mindfulness immersed in the body.
Thus you should train yourselves: 'We will develop mindfulness immersed in the
body. We will pursue it, hand it the reins and take it as a basis, give it a
grounding, steady it, consolidate it, and undertake it well.' That is how you
should train yourselves."
SN 47.40
Satipatthana-vibhanga Sutta
Analysis of the Frames of Reference
"I will teach you the frames of reference, their development, and the path of
practice leading to their development. Listen & pay close attention. I will
speak.
"Now, what are the frames of reference? There is the case where a monk remains
focused on the body in & of itself — ardent, alert, & mindful — putting aside
greed & distress with reference to the world. He remains focused on feelings in
& of themselves... mind in & of itself... mental qualities in & of themselves —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world.
"This is called the frames of reference.
"And what is the development of the frames of reference? There is the case where
a monk remains focused on the phenomenon of origination with regard to the body,
remains focused on the phenomenon of passing away with regard to the body,
remains focused on the phenomenon of origination & passing away with regard to
the body — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"He remains focused on the phenomenon of origination with regard to feelings,
remains focused on the phenomenon of passing away with regard to feelings,
remains focused on the phenomenon of origination & passing away with regard to
feelings — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"He remains focused on the phenomenon of origination with regard to the mind,
remains focused on the phenomenon of passing away with regard to the mind,
remains focused on the phenomenon of origination & passing away with regard to
the mind — ardent, alert, & mindful — putting aside greed & distress with
reference to the world.
"He remains focused on the phenomenon of origination with regard to mental
qualities, remains focused on the phenomenon of passing away with regard to
mental qualities, remains focused on the phenomenon of origination & passing
away with regard to mental qualities — ardent, alert, & mindful — putting aside
greed & distress with reference to the world.
"This is called the development of the frames of reference.
"And what is the path of practice to the development of the frames of reference?
Just this noble eightfold path: right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, right concentration.
This is called the path of practice to the development of the frames of
reference."
Samyutta Nikaya - Satipatthana Samyutta I
Samyutta Nikaya - Satipatthana Samyutta I
SN 47.6
Sakunagghi Sutta
The Hawk
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 146
CDB ii 1632
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Once a hawk suddenly swooped down on a quail and seized it. Then the quail, as
it was being carried off by the hawk, lamented, 'O, just my bad luck and lack of
merit that I was wandering out of my proper range and into the territory of
others! If only I had kept to my proper range today, to my own ancestral
territory, this hawk would have been no match for me in battle.'
"'But what is your proper range?' the hawk asked. 'What is your own ancestral
territory?'
"'A newly plowed field with clumps of earth all turned up.'
"So the hawk, without bragging about its own strength, without mentioning its
own strength, let go of the quail. 'Go, quail, but even when you have gone there
you won't escape me.'
"Then the quail, having gone to a newly plowed field with clumps of earth all
turned up and climbing up on top of a large clump of earth, stood taunting the
hawk, 'Now come and get me, you hawk! Now come and get me, you hawk!'
"So the hawk, without bragging about its own strength, without mentioning its
own strength, folded its two wings and suddenly swooped down toward the quail.
When the quail knew, 'The hawk is coming at me full speed,' it slipped behind
the clump of earth, and right there the hawk shattered its own breast.
"This is what happens to anyone who wanders into what is not his proper range
and is the territory of others.
"For this reason, you should not wander into what is not your proper range and
is the territory of others. In one who wanders into what is not his proper range
and is the territory of others, Mara gains an opening, Mara gains a foothold.
And what, for a monk, is not his proper range and is the territory of others?
The five strands of sensuality. Which five? Forms cognizable by the eye —
agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds
cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by
the tongue... Tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, fostering desire, enticing. These, for a monk, are not his
proper range and are the territory of others.
"Wander, monks, in what is your proper range, your own ancestral territory. In
one who wanders in what is his proper range, his own ancestral territory, Mara
gains no opening, Mara gains no foothold. And what, for a monk, is his proper
range, his own ancestral territory? The four frames of reference. Which four?
There is the case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings in & of themselves... mind in & of
itself... mental qualities in & of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. This, for a monk, is
his proper range, his own ancestral territory."
See also: SN 47.7
SN 47.7
Makkata Sutta
The Monkey
"There are in the Himalayas, the king of mountains, difficult, uneven areas
where neither monkeys nor human beings wander. There are difficult, uneven areas
where monkeys wander, but not human beings. There are level stretches of land,
delightful, where both monkeys and human beings wander. In such spots hunters
set a tar trap in the monkeys' tracks, in order to catch some monkeys. Those
monkeys who are not foolish or careless by nature, when they see the tar trap,
avoid it from afar. But any monkey who is foolish & careless by nature comes up
to the tar trap and grabs it with its paw. He gets stuck there. Thinking, 'I'll
free my paw,' he grabs it with his other paw. He gets stuck there. Thinking,
'I'll free both of my paws,' he grabs it with his foot. He gets stuck there.
Thinking, 'I'll free both of my paws and my foot,' he grabs it with his other
foot. He gets stuck there. Thinking, 'I'll free both of my paws and my feet as
well,' he grabs it with his mouth. He gets stuck there. So the monkey, snared in
five ways, lies there whimpering, having fallen on misfortune, fallen on ruin, a
prey to whatever the hunter wants to do with him. Then the hunter, without
releasing the monkey, skewers him right there, picks him up, and goes off as he
likes.
"This is what happens to anyone who wanders into what is not his proper range
and is the territory of others.
"For this reason, you should not wander into what is not your proper range and
is the territory of others. In one who wanders into what is not his proper range
and is the territory of others, Mara gains an opening, Mara gains a foothold.
And what, for a monk, is not his proper range and is the territory of others?
The five strands of sensuality. Which five? Forms cognizable by the eye —
agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds
cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by
the tongue... Tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, fostering desire, enticing. These, for a monk, are not his
proper range and are the territory of others.
"Wander, monks, in what is your proper range, your own ancestral territory. In
one who wanders in what is his proper range, his own ancestral territory, Mara
gains no opening, Mara gains no foothold. And what, for a monk, is his proper
range, his own ancestral territory? The four frames of reference. Which four?
There is the case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings in & of themselves... mind in & of
itself... mental qualities in & of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. This, for a monk, is
his proper range, his own ancestral territory."
See also: SN 47.6
SN 47.8
Suda Sutta
The Cook
"Suppose that there is a foolish, inexperienced, unskillful cook who has
presented a king or a king's minister with various kinds of curry: mainly sour,
mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or
non-salty. He does not take note of1 his master, thinking, 'Today my master
likes this curry, or he reaches out for that curry, or he takes a lot of this
curry, or he praises that curry. Today my master likes mainly sour curry...
Today my master likes mainly bitter curry... mainly peppery curry... mainly
sweet curry... alkaline curry... non-alkaline curry... salty curry... Today my
master likes non-salty curry, or he reaches out for non-salty curry, or he takes
a lot of non-salty curry, or he praises non-salty curry.' As a result, he is not
rewarded with clothing or wages or gifts. Why is that? Because the foolish,
inexperienced, unskillful cook does not pick up on the theme of his own master.
"In the same way, there are cases where a foolish, inexperienced, unskillful
monk remains focused on the body in & of itself — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. As he remains thus
focused on the body in & of itself, his mind does not become concentrated, his
defilements2 are not abandoned. He does not take note of that fact.3 He remains
focused on feelings in & of themselves... the mind in & of itself... mental
qualities in & of themselves — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. As he remains thus focused on mental
qualities in & of themselves, his mind does not become concentrated, his
defilements are not abandoned. He does not take note of that fact. As a result,
he is not rewarded with a pleasant abiding here & now, nor with mindfulness &
alertness. Why is that? Because the foolish, inexperienced, unskillful monk does
not take note of his own mind.4
"Now suppose that there is a wise, experienced, skillful cook who has presented
a king or a king's minister with various kinds of curry: mainly sour, mainly
bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or
non-salty. He takes note of his master, thinking, 'Today my master likes this
curry, or he reaches out for that curry, or he takes a lot of this curry or he
praises that curry. Today my master likes mainly sour curry... Today my master
likes mainly bitter curry... mainly peppery curry... mainly sweet curry...
alkaline curry... non-alkaline curry... salty curry... Today my master likes
non-salty curry, or he reaches out for non-salty curry, or he takes a lot of
non-salty curry, or he praises non-salty curry.' As a result, he is rewarded
with clothing, wages, & gifts. Why is that? Because the wise, experienced,
skillful cook picks up on the theme of his own master.
"In the same way, there are cases where a wise, experienced, skillful monk
remains focused on the body in & of itself... feelings in & of themselves... the
mind in & of itself... mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the world. As he
remains thus focused on mental qualities in & of themselves, his mind becomes
concentrated, his defilements are abandoned. He takes note of that fact. As a
result, he is rewarded with a pleasant abiding here & now, together with
mindfulness & alertness. Why is that? Because the wise, experienced, skillful
monk picks up on the theme of his own mind."
Notes
1. Lit.: "pick up on the theme of."
2. Comy: the five Hindrances (niivara.na).
3. Or: "does not pick up on that theme."
4. Or: "does not pick up on the theme of his own mind."
SN 47.10
Bhikkhunupassaya Sutta
Directed and Undirected Meditation
(excerpt)
The venerable Ananda arose early one morning, and taking up his robe and bowl
approached a certain settlement of nuns, where he sat down on a seat that had
been prepared. A number of nuns approached the venerable Ananda, and after
greeting him, sat down to one side. So seated, these nuns said this to the
venerable Ananda: "There are here, Ananda sir, a number of nuns who abide with
minds well established in the four foundations of mindfulness. Their
understanding is becoming ever greater and more excellent."
"So it is, Sisters, so it is!" replied Ananda. "Indeed for anybody, Sisters,
whether monk or nun, who abides with a mind well established in the four
foundations of mindfulness — it is to be expected that their understanding
becomes ever greater and more excellent."
[Ananda later relates this exchange to the Buddha, who approves of his response
and then elaborates:]
Here, Ananda, a monk abides contemplating body as body* — ardent, fully aware,
mindful — leading away the unhappiness that comes from wanting the things of the
world. And for one who is abiding contemplating body as body,* a bodily object
arises, or bodily distress, or mental sluggishness, that scatters his mind
outward. Then the monk should direct his mind to some satisfactory image. When
the mind is directed to some satisfactory image, happiness is born. From this
happiness, joy is then born. With a joyful mind, the body relaxes. A relaxed
body feels content, and the mind of one content becomes concentrated. He then
reflects: "The purpose for which I directed my my mind has been accomplished. So
now I shall withdraw [directed attention from the image]." He withdraws, and no
longer thinks upon or thinks about [the image]. He understands: "I am not
thinking upon or thinking about [anything]. Inwardly mindful, I am content."
This is directed meditation.
And what is undirected meditation? Not directing his mind outward, a monk
understands: "My mind is not directed outward." He understands: "Not focused on
before or after; free; undirected." And he understands: "I abide observing body
as body — ardent, fully aware, mindful — I am content." This is undirected
meditation.
And so, Ananda, I have taught directed meditation; and I have taught undirected
meditation. Whatever is to be done by a teacher with compassion for the welfare
of students, that has been done by me out of compassion for you. Here are the
roots of trees. Here are empty places. Get down and meditate. Don't be lazy.
Don't become one who is later remorseful. This is my instruction to you.
Note
* These passages are repeated for the other three foundations of mindfulness:
feelings as feelings; mind as mind; mental states as mental states.
Translator's note
This text is interesting for a number of reasons, though it seems not to be
particularly well known or often referred to.
The framing story shows clearly that women were diligent and successful
practitioners of insight meditation in the Buddha's time, and that they were
well-supported in this pursuit. Ananda, the Buddha's cousin and life-long
assistant, was a great champion of the nuns' cause and would often visit
communities of nuns to encourage their dhamma practice. The Buddha seems to take
the opportunity of Ananda's report to expound on some of the details of
mindfulness technique.
What he says here about directed and undirected meditation is particularly
interesting in light of the modern integration of metta practice with vipassana
practice. The Buddha seems to acknowledge that mindful awareness is sometimes
difficult to come by, and that there are times when one's "mind becomes
scattered" by the arising of challenging mind states (has this ever happened to
you?).
His response here is not the warrior's tone sometimes found elsewhere in the
texts, whereby the practitioner should just overcome the unwholesome thoughts
and rouse up sufficient heroic energy to re-establish mindfulness. Nor is it the
gentler response we often hear in the dhamma hall, to just be aware of what is
arising, without judgment of any kind, gently returning our attention to the
breath or other primary object of meditation. Rather the Buddha's suggestion is
a deliberate re-direction of our attention to a "satisfactory image."
The pali words here are pasadaniya nimitta. A nimitta is an image or
manifestation that appears in the mind — something akin to a sign, a vision or
an appearance of an object in the "mind's eye." It is the term used in
visualization meditations, and even has a slight connotation of "conjuring up"
something in the mind.
The adjective pasadaniya is translated by Woodward in the PTS edition as
"pleasurable," but this sort of term is too easily misconstrued in Buddhist
contexts. I don't think the Buddha is suggesting here that we seek something
pleasant in order to avoid the arising discomfort, but is rather suggesting a
short term strategy for the practical disarming of the mind's defense
mechanisms.
The commentator Buddhaghosa suggest that the image of the Buddha might be an
example of a satisfactory image, but probably anything wholesome and not
productive of strong craving (of attachment or aversion) will do. The idea is
just to re-direct the mind to flow around the obstacle that has appeared, but
not to use something that will itself become another obstacle.
The practical effect of this re-direction of attention is the natural calming of
the mind and relaxation of the body. Only from tranquillity can true alertness
arise — otherwise the mind's attentiveness is just busy or restless.
But as the ensuing passage confirms, this excursion into the deliberate
cultivation of a specific image can be abandoned as soon as its mission (the
restoration of concentration) has been fulfilled. Insight meditation has never
been about cultivating blissful states of mind or body for their own sake.
But as a skillful means for helping our understanding "become ever greater and
more excellent," it seems to be a useful technique. I think we need to rely upon
the guidance of experienced meditation teachers, however, to help us discern
when it is appropriate to apply this strategy. The mind is so capricious: it may
turn to a more pleasurable object of awareness just to escape the growing pains
of evolving insight; or it may mislead itself into thinking it is practicing
undirected meditation when it is actually just "spacing out."
One important thing to notice about this passage is that the undirected
meditation is occurring squarely in the context of the foundations of
mindfulness. This is not "object-less awareness" (which is not even possible in
the early Buddhist models of mind), or the "awareness of awareness itself" that
is mentioned in some traditions.
The meditator understands his awareness to be free and undirected, while
contemplating body as body, feeling as feeling, mind as mind and mental states
as mental states. What distinguishes undirected meditation from directed
meditation is simply the role of intention in the process.
SN 47.6
Sakunagghi Sutta
The Hawk
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 146
CDB ii 1632
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Once a hawk suddenly swooped down on a quail and seized it. Then the quail, as
it was being carried off by the hawk, lamented, 'O, just my bad luck and lack of
merit that I was wandering out of my proper range and into the territory of
others! If only I had kept to my proper range today, to my own ancestral
territory, this hawk would have been no match for me in battle.'
"'But what is your proper range?' the hawk asked. 'What is your own ancestral
territory?'
"'A newly plowed field with clumps of earth all turned up.'
"So the hawk, without bragging about its own strength, without mentioning its
own strength, let go of the quail. 'Go, quail, but even when you have gone there
you won't escape me.'
"Then the quail, having gone to a newly plowed field with clumps of earth all
turned up and climbing up on top of a large clump of earth, stood taunting the
hawk, 'Now come and get me, you hawk! Now come and get me, you hawk!'
"So the hawk, without bragging about its own strength, without mentioning its
own strength, folded its two wings and suddenly swooped down toward the quail.
When the quail knew, 'The hawk is coming at me full speed,' it slipped behind
the clump of earth, and right there the hawk shattered its own breast.
"This is what happens to anyone who wanders into what is not his proper range
and is the territory of others.
"For this reason, you should not wander into what is not your proper range and
is the territory of others. In one who wanders into what is not his proper range
and is the territory of others, Mara gains an opening, Mara gains a foothold.
And what, for a monk, is not his proper range and is the territory of others?
The five strands of sensuality. Which five? Forms cognizable by the eye —
agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds
cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by
the tongue... Tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, fostering desire, enticing. These, for a monk, are not his
proper range and are the territory of others.
"Wander, monks, in what is your proper range, your own ancestral territory. In
one who wanders in what is his proper range, his own ancestral territory, Mara
gains no opening, Mara gains no foothold. And what, for a monk, is his proper
range, his own ancestral territory? The four frames of reference. Which four?
There is the case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings in & of themselves... mind in & of
itself... mental qualities in & of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. This, for a monk, is
his proper range, his own ancestral territory."
See also: SN 47.7
SN 47.7
Makkata Sutta
The Monkey
"There are in the Himalayas, the king of mountains, difficult, uneven areas
where neither monkeys nor human beings wander. There are difficult, uneven areas
where monkeys wander, but not human beings. There are level stretches of land,
delightful, where both monkeys and human beings wander. In such spots hunters
set a tar trap in the monkeys' tracks, in order to catch some monkeys. Those
monkeys who are not foolish or careless by nature, when they see the tar trap,
avoid it from afar. But any monkey who is foolish & careless by nature comes up
to the tar trap and grabs it with its paw. He gets stuck there. Thinking, 'I'll
free my paw,' he grabs it with his other paw. He gets stuck there. Thinking,
'I'll free both of my paws,' he grabs it with his foot. He gets stuck there.
Thinking, 'I'll free both of my paws and my foot,' he grabs it with his other
foot. He gets stuck there. Thinking, 'I'll free both of my paws and my feet as
well,' he grabs it with his mouth. He gets stuck there. So the monkey, snared in
five ways, lies there whimpering, having fallen on misfortune, fallen on ruin, a
prey to whatever the hunter wants to do with him. Then the hunter, without
releasing the monkey, skewers him right there, picks him up, and goes off as he
likes.
"This is what happens to anyone who wanders into what is not his proper range
and is the territory of others.
"For this reason, you should not wander into what is not your proper range and
is the territory of others. In one who wanders into what is not his proper range
and is the territory of others, Mara gains an opening, Mara gains a foothold.
And what, for a monk, is not his proper range and is the territory of others?
The five strands of sensuality. Which five? Forms cognizable by the eye —
agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds
cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by
the tongue... Tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, fostering desire, enticing. These, for a monk, are not his
proper range and are the territory of others.
"Wander, monks, in what is your proper range, your own ancestral territory. In
one who wanders in what is his proper range, his own ancestral territory, Mara
gains no opening, Mara gains no foothold. And what, for a monk, is his proper
range, his own ancestral territory? The four frames of reference. Which four?
There is the case where a monk remains focused on the body in & of itself —
ardent, alert, & mindful — putting aside greed & distress with reference to the
world. He remains focused on feelings in & of themselves... mind in & of
itself... mental qualities in & of themselves — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. This, for a monk, is
his proper range, his own ancestral territory."
See also: SN 47.6
SN 47.8
Suda Sutta
The Cook
"Suppose that there is a foolish, inexperienced, unskillful cook who has
presented a king or a king's minister with various kinds of curry: mainly sour,
mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or
non-salty. He does not take note of1 his master, thinking, 'Today my master
likes this curry, or he reaches out for that curry, or he takes a lot of this
curry, or he praises that curry. Today my master likes mainly sour curry...
Today my master likes mainly bitter curry... mainly peppery curry... mainly
sweet curry... alkaline curry... non-alkaline curry... salty curry... Today my
master likes non-salty curry, or he reaches out for non-salty curry, or he takes
a lot of non-salty curry, or he praises non-salty curry.' As a result, he is not
rewarded with clothing or wages or gifts. Why is that? Because the foolish,
inexperienced, unskillful cook does not pick up on the theme of his own master.
"In the same way, there are cases where a foolish, inexperienced, unskillful
monk remains focused on the body in & of itself — ardent, alert, & mindful —
putting aside greed & distress with reference to the world. As he remains thus
focused on the body in & of itself, his mind does not become concentrated, his
defilements2 are not abandoned. He does not take note of that fact.3 He remains
focused on feelings in & of themselves... the mind in & of itself... mental
qualities in & of themselves — ardent, alert, & mindful — putting aside greed &
distress with reference to the world. As he remains thus focused on mental
qualities in & of themselves, his mind does not become concentrated, his
defilements are not abandoned. He does not take note of that fact. As a result,
he is not rewarded with a pleasant abiding here & now, nor with mindfulness &
alertness. Why is that? Because the foolish, inexperienced, unskillful monk does
not take note of his own mind.4
"Now suppose that there is a wise, experienced, skillful cook who has presented
a king or a king's minister with various kinds of curry: mainly sour, mainly
bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or
non-salty. He takes note of his master, thinking, 'Today my master likes this
curry, or he reaches out for that curry, or he takes a lot of this curry or he
praises that curry. Today my master likes mainly sour curry... Today my master
likes mainly bitter curry... mainly peppery curry... mainly sweet curry...
alkaline curry... non-alkaline curry... salty curry... Today my master likes
non-salty curry, or he reaches out for non-salty curry, or he takes a lot of
non-salty curry, or he praises non-salty curry.' As a result, he is rewarded
with clothing, wages, & gifts. Why is that? Because the wise, experienced,
skillful cook picks up on the theme of his own master.
"In the same way, there are cases where a wise, experienced, skillful monk
remains focused on the body in & of itself... feelings in & of themselves... the
mind in & of itself... mental qualities in & of themselves — ardent, alert, &
mindful — putting aside greed & distress with reference to the world. As he
remains thus focused on mental qualities in & of themselves, his mind becomes
concentrated, his defilements are abandoned. He takes note of that fact. As a
result, he is rewarded with a pleasant abiding here & now, together with
mindfulness & alertness. Why is that? Because the wise, experienced, skillful
monk picks up on the theme of his own mind."
Notes
1. Lit.: "pick up on the theme of."
2. Comy: the five Hindrances (niivara.na).
3. Or: "does not pick up on that theme."
4. Or: "does not pick up on the theme of his own mind."
SN 47.10
Bhikkhunupassaya Sutta
Directed and Undirected Meditation
(excerpt)
The venerable Ananda arose early one morning, and taking up his robe and bowl
approached a certain settlement of nuns, where he sat down on a seat that had
been prepared. A number of nuns approached the venerable Ananda, and after
greeting him, sat down to one side. So seated, these nuns said this to the
venerable Ananda: "There are here, Ananda sir, a number of nuns who abide with
minds well established in the four foundations of mindfulness. Their
understanding is becoming ever greater and more excellent."
"So it is, Sisters, so it is!" replied Ananda. "Indeed for anybody, Sisters,
whether monk or nun, who abides with a mind well established in the four
foundations of mindfulness — it is to be expected that their understanding
becomes ever greater and more excellent."
[Ananda later relates this exchange to the Buddha, who approves of his response
and then elaborates:]
Here, Ananda, a monk abides contemplating body as body* — ardent, fully aware,
mindful — leading away the unhappiness that comes from wanting the things of the
world. And for one who is abiding contemplating body as body,* a bodily object
arises, or bodily distress, or mental sluggishness, that scatters his mind
outward. Then the monk should direct his mind to some satisfactory image. When
the mind is directed to some satisfactory image, happiness is born. From this
happiness, joy is then born. With a joyful mind, the body relaxes. A relaxed
body feels content, and the mind of one content becomes concentrated. He then
reflects: "The purpose for which I directed my my mind has been accomplished. So
now I shall withdraw [directed attention from the image]." He withdraws, and no
longer thinks upon or thinks about [the image]. He understands: "I am not
thinking upon or thinking about [anything]. Inwardly mindful, I am content."
This is directed meditation.
And what is undirected meditation? Not directing his mind outward, a monk
understands: "My mind is not directed outward." He understands: "Not focused on
before or after; free; undirected." And he understands: "I abide observing body
as body — ardent, fully aware, mindful — I am content." This is undirected
meditation.
And so, Ananda, I have taught directed meditation; and I have taught undirected
meditation. Whatever is to be done by a teacher with compassion for the welfare
of students, that has been done by me out of compassion for you. Here are the
roots of trees. Here are empty places. Get down and meditate. Don't be lazy.
Don't become one who is later remorseful. This is my instruction to you.
Note
* These passages are repeated for the other three foundations of mindfulness:
feelings as feelings; mind as mind; mental states as mental states.
Translator's note
This text is interesting for a number of reasons, though it seems not to be
particularly well known or often referred to.
The framing story shows clearly that women were diligent and successful
practitioners of insight meditation in the Buddha's time, and that they were
well-supported in this pursuit. Ananda, the Buddha's cousin and life-long
assistant, was a great champion of the nuns' cause and would often visit
communities of nuns to encourage their dhamma practice. The Buddha seems to take
the opportunity of Ananda's report to expound on some of the details of
mindfulness technique.
What he says here about directed and undirected meditation is particularly
interesting in light of the modern integration of metta practice with vipassana
practice. The Buddha seems to acknowledge that mindful awareness is sometimes
difficult to come by, and that there are times when one's "mind becomes
scattered" by the arising of challenging mind states (has this ever happened to
you?).
His response here is not the warrior's tone sometimes found elsewhere in the
texts, whereby the practitioner should just overcome the unwholesome thoughts
and rouse up sufficient heroic energy to re-establish mindfulness. Nor is it the
gentler response we often hear in the dhamma hall, to just be aware of what is
arising, without judgment of any kind, gently returning our attention to the
breath or other primary object of meditation. Rather the Buddha's suggestion is
a deliberate re-direction of our attention to a "satisfactory image."
The pali words here are pasadaniya nimitta. A nimitta is an image or
manifestation that appears in the mind — something akin to a sign, a vision or
an appearance of an object in the "mind's eye." It is the term used in
visualization meditations, and even has a slight connotation of "conjuring up"
something in the mind.
The adjective pasadaniya is translated by Woodward in the PTS edition as
"pleasurable," but this sort of term is too easily misconstrued in Buddhist
contexts. I don't think the Buddha is suggesting here that we seek something
pleasant in order to avoid the arising discomfort, but is rather suggesting a
short term strategy for the practical disarming of the mind's defense
mechanisms.
The commentator Buddhaghosa suggest that the image of the Buddha might be an
example of a satisfactory image, but probably anything wholesome and not
productive of strong craving (of attachment or aversion) will do. The idea is
just to re-direct the mind to flow around the obstacle that has appeared, but
not to use something that will itself become another obstacle.
The practical effect of this re-direction of attention is the natural calming of
the mind and relaxation of the body. Only from tranquillity can true alertness
arise — otherwise the mind's attentiveness is just busy or restless.
But as the ensuing passage confirms, this excursion into the deliberate
cultivation of a specific image can be abandoned as soon as its mission (the
restoration of concentration) has been fulfilled. Insight meditation has never
been about cultivating blissful states of mind or body for their own sake.
But as a skillful means for helping our understanding "become ever greater and
more excellent," it seems to be a useful technique. I think we need to rely upon
the guidance of experienced meditation teachers, however, to help us discern
when it is appropriate to apply this strategy. The mind is so capricious: it may
turn to a more pleasurable object of awareness just to escape the growing pains
of evolving insight; or it may mislead itself into thinking it is practicing
undirected meditation when it is actually just "spacing out."
One important thing to notice about this passage is that the undirected
meditation is occurring squarely in the context of the foundations of
mindfulness. This is not "object-less awareness" (which is not even possible in
the early Buddhist models of mind), or the "awareness of awareness itself" that
is mentioned in some traditions.
The meditator understands his awareness to be free and undirected, while
contemplating body as body, feeling as feeling, mind as mind and mental states
as mental states. What distinguishes undirected meditation from directed
meditation is simply the role of intention in the process.
Samyutta Nikaya - Bojjhanga Samyutta II
Samyutta Nikaya - Bojjhanga Samyutta II
SN 46.51
Ahara Sutta
Food
(For the Factors for Awakening)
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 102
CDB ii 1597
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 2008
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Monks, I will teach you the feeding & starving of the five hindrances & of the
seven factors for Awakening. Listen & pay close attention. I will speak...
Feeding the Hindrances
"And what is the food for the arising of unarisen sensual desire, or for the
growth & increase of sensual desire once it has arisen? There is the theme of
beauty. To foster inappropriate attention to it: This is the food for the
arising of unarisen sensual desire, or for the growth & increase of sensual
desire once it has arisen.
"And what is the food for the arising of unarisen ill will, or for the growth &
increase of ill will once it has arisen? There is the theme of resistance. To
foster inappropriate attention to it: This is the food for the arising of
unarisen ill will, or for the growth & increase of ill will once it has arisen.
"And what is the food for the arising of unarisen sloth & drowsiness, or for the
growth & increase of sloth & drowsiness once it has arisen? There are boredom,
weariness, yawning, drowsiness after a meal, & sluggishness of awareness. To
foster inappropriate attention to them: This is the food for the arising of
unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
"And what is the food for the arising of unarisen restlessness & anxiety, or for
the growth & increase of restlessness & anxiety once it has arisen? There is
non-stillness of awareness. To foster inappropriate attention to that: This is
the food for the arising of unarisen restlessness & anxiety, or for the growth &
increase of restlessness & anxiety once it has arisen.
"And what is the food for the arising of unarisen uncertainty, or for the growth
& increase of uncertainty once it has arisen? There are phenomena that act as a
foothold for uncertainty. To foster inappropriate attention to them: This is the
food for the arising of unarisen uncertainty, or for the growth & increase of
uncertainty once it has arisen.
Feeding the Factors for Awakening
"Now, what is the food for the arising of unarisen mindfulness as a factor for
Awakening, or for the growth & increase of mindfulness as a factor for Awakening
once it has arisen? There are mental qualities that act as a foothold for
mindfulness as a factor for Awakening [well-purified virtue & views made
straight]. To foster appropriate attention to them: This is the food for the
arising of unarisen mindfulness as a factor for Awakening, or for the growth &
increase of mindfulness as a factor for Awakening once it has arisen.
"And what is the food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of qualities...
once it has arisen? There are mental qualities that are skillful & unskillful,
blameworthy & blameless, gross & refined, siding with darkness & with light. To
foster appropriate attention to them: This is the food for the arising of
unarisen analysis of qualities as a factor for Awakening, or for the growth &
increase of analysis of qualities... once it has arisen.
"And what is the food for the arising of unarisen persistence as a factor for
Awakening, or for the growth & increase of persistence... once it has arisen?
There is the potential for effort, the potential for exertion, the potential for
striving. To foster appropriate attention to them: This is the food for the
arising of unarisen persistence as a factor for Awakening, or for the growth &
increase of persistence... once it has arisen.
"And what is the food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture... once it has arisen? There
are mental qualities that act as a foothold for rapture as a factor for
Awakening. To foster appropriate attention to them: This is the food for the
arising of unarisen rapture as a factor for Awakening, or for the growth &
increase of rapture... once it has arisen.
"And what is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen? There
is physical serenity & there is mental serenity. To foster appropriate attention
to them: This is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen.
"And what is the food for the arising of unarisen concentration as a factor for
Awakening, or for the growth & increase of concentration... once it has arisen?
There are themes for calm, themes for non-distraction [these are the four frames
of reference]. To foster appropriate attention to them: This is the food for the
arising of unarisen concentration as a factor for Awakening, or for the growth &
increase of concentration... once it has arisen.
"And what is the food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity... once it has arisen?
There are mental qualities that act as a foothold for equanimity as a factor for
Awakening. To foster appropriate attention to them: This is the food for the
arising of unarisen equanimity as a factor for Awakening, or for the growth &
increase of equanimity as a factor for Awakening once it has arisen.
Starving the Hindrances
"Now, what is lack of food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen? There is the theme
of unattractiveness. To foster appropriate attention to it: This is lack of food
for the arising of unarisen sensual desire, or for the growth & increase of
sensual desire once it has arisen.
And what is lack of food for the arising of unarisen ill will, or for the growth
& increase of ill will once it has arisen? There is awareness-release.1 To
foster appropriate attention to that: This is lack of food for the arising of
unarisen ill will, or for the growth & increase of ill will once it has arisen.
"And what is lack of food for the arising of unarisen sloth & drowsiness, or for
the growth & increase of sloth & drowsiness once it has arisen? There is the
potential for effort, the potential for exertion, the potential for striving. To
foster appropriate attention to them: This is lack of food for the arising of
unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
"And what is lack of food for the arising of unarisen restlessness & anxiety, or
for the growth & increase of restlessness & anxiety once it has arisen? There is
the stilling of awareness. To foster appropriate attention to that: This is lack
of food for the arising of unarisen restlessness & anxiety, or for the growth &
increase of restlessness & anxiety once it has arisen.
"And what is lack of food for the arising of unarisen uncertainty, or for the
growth & increase of uncertainty once it has arisen? There are mental qualities
that are skillful & unskillful, blameworthy & blameless, gross & refined, siding
with darkness & with light. To foster appropriate attention to them: This is
lack of food for the arising of unarisen uncertainty, or for the growth &
increase of uncertainty once it has arisen.
Starving the Factors for Awakening
"Now, what is lack of food for the arising of unarisen mindfulness as a factor
for Awakening, or for the growth & increase of mindfulness as a factor for
Awakening once it has arisen? There are mental qualities that act as a foothold
for mindfulness as a factor for Awakening. Not fostering attention to them: This
is lack of food for the arising of unarisen mindfulness as a factor for
Awakening, or for the growth & increase of mindfulness as a factor for Awakening
once it has arisen.
"And what is lack of food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of qualities...
once it has arisen? There are mental qualities that are skillful & unskillful,
blameworthy & blameless, gross & refined, siding with darkness & with light. Not
fostering attention to them: This is lack of food for the arising of unarisen
analysis of qualities as a factor for Awakening, or for the growth & increase of
analysis of qualities... once it has arisen.
"And what is lack of food for the arising of unarisen persistence as a factor
for Awakening, or for the growth & increase of persistence... once it has
arisen? There is the potential for effort, the potential for exertion, the
potential for striving. Not fostering attention to them: This is lack of food
for the arising of unarisen persistence as a factor for Awakening, or for the
growth & increase of persistence... once it has arisen.
"And what is lack of food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture... once it has arisen? There
are mental qualities that act as a foothold for rapture as a factor for
Awakening. Not fostering attention to them: This is lack of food for the arising
of unarisen rapture as a factor for Awakening, or for the growth & increase of
rapture... once it has arisen.
"And what is lack of food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen? There
is bodily serenity & there is mental serenity. To foster inappropriate attention
to them: This is lack of food for the arising of unarisen serenity as a factor
for Awakening, or for the growth & increase of serenity... once it has arisen.
"And what is lack of food for the arising of unarisen concentration as a factor
for Awakening, or for the growth & increase of concentration... once it has
arisen? There are the themes for concentration, themes for non-confusion. Not
fostering attention to them: This is lack of food for the arising of unarisen
concentration as a factor for Awakening, or for the growth & increase of
concentration... once it has arisen.
"And what is lack of food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity as a factor for Awakening
once it has arisen? There are mental qualities that act as a foothold for
equanimity as a factor for Awakening. Not fostering attention to them: This is
lack of food for the arising of unarisen equanimity as a factor for Awakening,
or for the growth & increase of equanimity as a factor for Awakening once it has
arisen."
1. Through good will, compassion, appreciation, or equanimity.
See also: AN 5.51
SN 46.52
§ 94. Now what is the manner of reckoning by which the seven factors for Awakening are fourteen?
[1] Any mindfulness with regard to internal qualities is mindfulness as a factor for Awakening. And any mindfulness with regard to external qualities is also mindfulness as a factor for Awakening. Thus this forms the definition of 'mindfulness as a factor for Awakening,' and it is in this manner that it is two.
[2] Any time one examines, investigates, & scrutinizes internal qualities with discernment, that is analysis of qualities as a factor for Awakening. And any time one examines, investigates, & scrutinizes external qualities with discernment, that too is analysis of qualities as a factor for Awakening. Thus this forms the definition of 'analysis of qualities as a factor for Awakening,' and it is in this manner that it is two.
[3] Any bodily persistence is persistence as a factor for Awakening. And any mental persistence is also persistence as a factor for Awakening. Thus this forms the definition of 'persistence as a factor for Awakening,' and it is in this manner that it is two.
[4] Any rapture accompanied by directed thought & evaluation is rapture as a factor for Awakening. And any rapture unaccompanied by directed thought & evaluation is also rapture as a factor for Awakening. Thus this forms the definition of 'rapture as a factor for Awakening,' and it is in this manner that it is two.
[5] Any bodily serenity is serenity as a factor for Awakening. And any mental serenity is also serenity as a factor for Awakening. Thus this forms the definition of 'serenity as a factor for Awakening,' and it is in this manner that it is two.
[6] Any concentration accompanied by directed thought & evaluation is concentration as a factor for Awakening. And any concentration unaccompanied by directed thought & evaluation is also concentration as a factor for Awakening. Thus this forms the definition of 'concentration as a factor for Awakening,' and it is in this manner that it is two.
[7] Any equanimity with regard to internal qualities is equanimity as a factor for Awakening. And any equanimity with regard to external qualities is also equanimity as a factor for Awakening. Thus this forms the definition of 'equanimity as a factor for Awakening,' and it is in this manner that it is two.
This is the manner of reckoning by which the seven factors for Awakening are fourteen.
SN 46.53
§ 97. Fire. Monks, on occasions when the mind is sluggish, that is the wrong time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would make the small fire blaze up?
No, lord.
In the same way, when the mind is sluggish, that is the wrong time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.
Now, on occasions when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up?
Yes, lord.
In the same way, when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening...
Now, on occasions when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening. Why is that? The restless mind is hard to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out?
No, lord.
In the same way, when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening...
Now, on occasions when the mind is restless, that is the right time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The restless mind is easy to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out?
Yes, lord.
In the same way, when the mind is restless, that is the right time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The restless mind is easy to calm down with those mental qualities.
As for mindfulness, I tell you, that is beneficial everywhere.
SN 46.54
§ 98. Awareness-release. And how is the awareness-release through good will developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by good will, dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening accompanied by good will, dependent on seclusion... dispassion... cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful [§§46; 181]. Or he may enter & remain in the beautiful liberation. I tell you, monks, the awareness-release through good will has the beautiful as its excellence — in the case of one who has penetrated to no higher release.
And how is the awareness-release through compassion developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by compassion... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' he enters & remains in the dimension of the infinitude of space. I tell you, monks, the awareness-release through compassion has the dimension of the infinitude of space as its excellence — in the case of one who has penetrated to no higher release.
And how is the awareness-release through empathetic joy developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by empathetic joy... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of space, (perceiving,) 'Infinite consciousness,' he enters & remains in the dimension of the infinitude of consciousness. I tell you, monks, the awareness-release through empathetic joy has the dimension of the infinitude of consciousness as its excellence — in the case of one who has penetrated to no higher release.
And how is the awareness-release through equanimity developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by equanimity... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of consciousness, (perceiving,) 'There is nothing,' he enters & remains in the dimension of nothingness. I tell you, monks, the awareness-release through equanimity has the dimension of nothingness as its excellence — in the case of one who has penetrated to no higher release.
SN 46.51
Ahara Sutta
Food
(For the Factors for Awakening)
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 102
CDB ii 1597
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 2008
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Monks, I will teach you the feeding & starving of the five hindrances & of the
seven factors for Awakening. Listen & pay close attention. I will speak...
Feeding the Hindrances
"And what is the food for the arising of unarisen sensual desire, or for the
growth & increase of sensual desire once it has arisen? There is the theme of
beauty. To foster inappropriate attention to it: This is the food for the
arising of unarisen sensual desire, or for the growth & increase of sensual
desire once it has arisen.
"And what is the food for the arising of unarisen ill will, or for the growth &
increase of ill will once it has arisen? There is the theme of resistance. To
foster inappropriate attention to it: This is the food for the arising of
unarisen ill will, or for the growth & increase of ill will once it has arisen.
"And what is the food for the arising of unarisen sloth & drowsiness, or for the
growth & increase of sloth & drowsiness once it has arisen? There are boredom,
weariness, yawning, drowsiness after a meal, & sluggishness of awareness. To
foster inappropriate attention to them: This is the food for the arising of
unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
"And what is the food for the arising of unarisen restlessness & anxiety, or for
the growth & increase of restlessness & anxiety once it has arisen? There is
non-stillness of awareness. To foster inappropriate attention to that: This is
the food for the arising of unarisen restlessness & anxiety, or for the growth &
increase of restlessness & anxiety once it has arisen.
"And what is the food for the arising of unarisen uncertainty, or for the growth
& increase of uncertainty once it has arisen? There are phenomena that act as a
foothold for uncertainty. To foster inappropriate attention to them: This is the
food for the arising of unarisen uncertainty, or for the growth & increase of
uncertainty once it has arisen.
Feeding the Factors for Awakening
"Now, what is the food for the arising of unarisen mindfulness as a factor for
Awakening, or for the growth & increase of mindfulness as a factor for Awakening
once it has arisen? There are mental qualities that act as a foothold for
mindfulness as a factor for Awakening [well-purified virtue & views made
straight]. To foster appropriate attention to them: This is the food for the
arising of unarisen mindfulness as a factor for Awakening, or for the growth &
increase of mindfulness as a factor for Awakening once it has arisen.
"And what is the food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of qualities...
once it has arisen? There are mental qualities that are skillful & unskillful,
blameworthy & blameless, gross & refined, siding with darkness & with light. To
foster appropriate attention to them: This is the food for the arising of
unarisen analysis of qualities as a factor for Awakening, or for the growth &
increase of analysis of qualities... once it has arisen.
"And what is the food for the arising of unarisen persistence as a factor for
Awakening, or for the growth & increase of persistence... once it has arisen?
There is the potential for effort, the potential for exertion, the potential for
striving. To foster appropriate attention to them: This is the food for the
arising of unarisen persistence as a factor for Awakening, or for the growth &
increase of persistence... once it has arisen.
"And what is the food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture... once it has arisen? There
are mental qualities that act as a foothold for rapture as a factor for
Awakening. To foster appropriate attention to them: This is the food for the
arising of unarisen rapture as a factor for Awakening, or for the growth &
increase of rapture... once it has arisen.
"And what is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen? There
is physical serenity & there is mental serenity. To foster appropriate attention
to them: This is the food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen.
"And what is the food for the arising of unarisen concentration as a factor for
Awakening, or for the growth & increase of concentration... once it has arisen?
There are themes for calm, themes for non-distraction [these are the four frames
of reference]. To foster appropriate attention to them: This is the food for the
arising of unarisen concentration as a factor for Awakening, or for the growth &
increase of concentration... once it has arisen.
"And what is the food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity... once it has arisen?
There are mental qualities that act as a foothold for equanimity as a factor for
Awakening. To foster appropriate attention to them: This is the food for the
arising of unarisen equanimity as a factor for Awakening, or for the growth &
increase of equanimity as a factor for Awakening once it has arisen.
Starving the Hindrances
"Now, what is lack of food for the arising of unarisen sensual desire, or for
the growth & increase of sensual desire once it has arisen? There is the theme
of unattractiveness. To foster appropriate attention to it: This is lack of food
for the arising of unarisen sensual desire, or for the growth & increase of
sensual desire once it has arisen.
And what is lack of food for the arising of unarisen ill will, or for the growth
& increase of ill will once it has arisen? There is awareness-release.1 To
foster appropriate attention to that: This is lack of food for the arising of
unarisen ill will, or for the growth & increase of ill will once it has arisen.
"And what is lack of food for the arising of unarisen sloth & drowsiness, or for
the growth & increase of sloth & drowsiness once it has arisen? There is the
potential for effort, the potential for exertion, the potential for striving. To
foster appropriate attention to them: This is lack of food for the arising of
unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness
once it has arisen.
"And what is lack of food for the arising of unarisen restlessness & anxiety, or
for the growth & increase of restlessness & anxiety once it has arisen? There is
the stilling of awareness. To foster appropriate attention to that: This is lack
of food for the arising of unarisen restlessness & anxiety, or for the growth &
increase of restlessness & anxiety once it has arisen.
"And what is lack of food for the arising of unarisen uncertainty, or for the
growth & increase of uncertainty once it has arisen? There are mental qualities
that are skillful & unskillful, blameworthy & blameless, gross & refined, siding
with darkness & with light. To foster appropriate attention to them: This is
lack of food for the arising of unarisen uncertainty, or for the growth &
increase of uncertainty once it has arisen.
Starving the Factors for Awakening
"Now, what is lack of food for the arising of unarisen mindfulness as a factor
for Awakening, or for the growth & increase of mindfulness as a factor for
Awakening once it has arisen? There are mental qualities that act as a foothold
for mindfulness as a factor for Awakening. Not fostering attention to them: This
is lack of food for the arising of unarisen mindfulness as a factor for
Awakening, or for the growth & increase of mindfulness as a factor for Awakening
once it has arisen.
"And what is lack of food for the arising of unarisen analysis of qualities as a
factor for Awakening, or for the growth & increase of analysis of qualities...
once it has arisen? There are mental qualities that are skillful & unskillful,
blameworthy & blameless, gross & refined, siding with darkness & with light. Not
fostering attention to them: This is lack of food for the arising of unarisen
analysis of qualities as a factor for Awakening, or for the growth & increase of
analysis of qualities... once it has arisen.
"And what is lack of food for the arising of unarisen persistence as a factor
for Awakening, or for the growth & increase of persistence... once it has
arisen? There is the potential for effort, the potential for exertion, the
potential for striving. Not fostering attention to them: This is lack of food
for the arising of unarisen persistence as a factor for Awakening, or for the
growth & increase of persistence... once it has arisen.
"And what is lack of food for the arising of unarisen rapture as a factor for
Awakening, or for the growth & increase of rapture... once it has arisen? There
are mental qualities that act as a foothold for rapture as a factor for
Awakening. Not fostering attention to them: This is lack of food for the arising
of unarisen rapture as a factor for Awakening, or for the growth & increase of
rapture... once it has arisen.
"And what is lack of food for the arising of unarisen serenity as a factor for
Awakening, or for the growth & increase of serenity... once it has arisen? There
is bodily serenity & there is mental serenity. To foster inappropriate attention
to them: This is lack of food for the arising of unarisen serenity as a factor
for Awakening, or for the growth & increase of serenity... once it has arisen.
"And what is lack of food for the arising of unarisen concentration as a factor
for Awakening, or for the growth & increase of concentration... once it has
arisen? There are the themes for concentration, themes for non-confusion. Not
fostering attention to them: This is lack of food for the arising of unarisen
concentration as a factor for Awakening, or for the growth & increase of
concentration... once it has arisen.
"And what is lack of food for the arising of unarisen equanimity as a factor for
Awakening, or for the growth & increase of equanimity as a factor for Awakening
once it has arisen? There are mental qualities that act as a foothold for
equanimity as a factor for Awakening. Not fostering attention to them: This is
lack of food for the arising of unarisen equanimity as a factor for Awakening,
or for the growth & increase of equanimity as a factor for Awakening once it has
arisen."
1. Through good will, compassion, appreciation, or equanimity.
See also: AN 5.51
SN 46.52
§ 94. Now what is the manner of reckoning by which the seven factors for Awakening are fourteen?
[1] Any mindfulness with regard to internal qualities is mindfulness as a factor for Awakening. And any mindfulness with regard to external qualities is also mindfulness as a factor for Awakening. Thus this forms the definition of 'mindfulness as a factor for Awakening,' and it is in this manner that it is two.
[2] Any time one examines, investigates, & scrutinizes internal qualities with discernment, that is analysis of qualities as a factor for Awakening. And any time one examines, investigates, & scrutinizes external qualities with discernment, that too is analysis of qualities as a factor for Awakening. Thus this forms the definition of 'analysis of qualities as a factor for Awakening,' and it is in this manner that it is two.
[3] Any bodily persistence is persistence as a factor for Awakening. And any mental persistence is also persistence as a factor for Awakening. Thus this forms the definition of 'persistence as a factor for Awakening,' and it is in this manner that it is two.
[4] Any rapture accompanied by directed thought & evaluation is rapture as a factor for Awakening. And any rapture unaccompanied by directed thought & evaluation is also rapture as a factor for Awakening. Thus this forms the definition of 'rapture as a factor for Awakening,' and it is in this manner that it is two.
[5] Any bodily serenity is serenity as a factor for Awakening. And any mental serenity is also serenity as a factor for Awakening. Thus this forms the definition of 'serenity as a factor for Awakening,' and it is in this manner that it is two.
[6] Any concentration accompanied by directed thought & evaluation is concentration as a factor for Awakening. And any concentration unaccompanied by directed thought & evaluation is also concentration as a factor for Awakening. Thus this forms the definition of 'concentration as a factor for Awakening,' and it is in this manner that it is two.
[7] Any equanimity with regard to internal qualities is equanimity as a factor for Awakening. And any equanimity with regard to external qualities is also equanimity as a factor for Awakening. Thus this forms the definition of 'equanimity as a factor for Awakening,' and it is in this manner that it is two.
This is the manner of reckoning by which the seven factors for Awakening are fourteen.
SN 46.53
§ 97. Fire. Monks, on occasions when the mind is sluggish, that is the wrong time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would make the small fire blaze up?
No, lord.
In the same way, when the mind is sluggish, that is the wrong time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.
Now, on occasions when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up?
Yes, lord.
In the same way, when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening...
Now, on occasions when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening. Why is that? The restless mind is hard to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, & dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out?
No, lord.
In the same way, when the mind is restless, that is the wrong time to develop analysis of qualities as a factor for Awakening, persistence as a factor for Awakening, rapture as a factor for Awakening...
Now, on occasions when the mind is restless, that is the right time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The restless mind is easy to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, & wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out?
Yes, lord.
In the same way, when the mind is restless, that is the right time to develop serenity as a factor for Awakening, concentration as a factor for Awakening, equanimity as a factor for Awakening. Why is that? The restless mind is easy to calm down with those mental qualities.
As for mindfulness, I tell you, that is beneficial everywhere.
SN 46.54
§ 98. Awareness-release. And how is the awareness-release through good will developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by good will, dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening accompanied by good will, dependent on seclusion... dispassion... cessation, resulting in letting go. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful [§§46; 181]. Or he may enter & remain in the beautiful liberation. I tell you, monks, the awareness-release through good will has the beautiful as its excellence — in the case of one who has penetrated to no higher release.
And how is the awareness-release through compassion developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by compassion... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, (perceiving,) 'Infinite space,' he enters & remains in the dimension of the infinitude of space. I tell you, monks, the awareness-release through compassion has the dimension of the infinitude of space as its excellence — in the case of one who has penetrated to no higher release.
And how is the awareness-release through empathetic joy developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by empathetic joy... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of space, (perceiving,) 'Infinite consciousness,' he enters & remains in the dimension of the infinitude of consciousness. I tell you, monks, the awareness-release through empathetic joy has the dimension of the infinitude of consciousness as its excellence — in the case of one who has penetrated to no higher release.
And how is the awareness-release through equanimity developed, what is its destiny, what is its excellence, its reward, & its consummation?
There is the case where a monk develops mindfulness as a factor for Awakening accompanied by equanimity... etc... If he wants — in the presence of what is loathsome & what is not — cutting himself off from both, he remains equanimous, alert, & mindful. Or, with the complete transcending of the dimension of infinitude of consciousness, (perceiving,) 'There is nothing,' he enters & remains in the dimension of nothingness. I tell you, monks, the awareness-release through equanimity has the dimension of nothingness as its excellence — in the case of one who has penetrated to no higher release.
Samyutta Nikaya - Bojjhanga Samyutta I
Samyutta Nikaya - Bojjhanga Samyutta I
SN 46.1
Himavanta Sutta
The Himalayas
(On the Factors for Awakening)
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 63
CDB ii 1567
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Monks, it is in dependence on the Himalayas, the king of mountains, that
serpents (nagas) grow in body and gain in strength. Having grown in body and
gained strength there, they descend to the small lakes. Having descended to the
small lakes, they descend to the large lakes... the small rivers... the large
rivers... to the great ocean. There they attain greatness & prosperity in terms
of the body.
"In the same way, it is in dependence on virtue, established on virtue, having
developed & pursued the seven factors of Awakening, that a monk attains to
greatness & prosperity in terms of mental qualities. And how is it that a monk —
in dependence on virtue, established on virtue, having developed & pursued the
seven factors for Awakening — attains to greatness & prosperity in terms of
mental qualities?
"There is the case where a monk develops mindfulness as a factor for Awakening
dependent on seclusion, dependent on dispassion, dependent on cessation,
resulting in relinquishment. He develops analysis of qualities as a factor for
Awakening...persistence as a factor for Awakening...rapture as a factor for
Awakening...serenity as a factor for Awakening...concentration as a factor for
Awakening...equanimity as a factor for Awakening dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in relinquishment.
This is how a monk — in dependence on virtue, established on virtue, having
developed & pursued the seven factors for Awakening — attains to greatness &
prosperity in terms of mental qualities."
SN 46.6
§ 92. Once the Blessed One was staying at Sāketa, in the Añjana Forest Game Refuge. Then Kuṇḍaliya the wanderer came to where the Blessed One was staying and on arrival greeted him courteously and, after engaging in pleasant conversation, sat to one side. As he was sitting there he said to the Blessed One, 'Master Gotama, I like to frequent gatherings in parks. It is my habit at midday, after my morning meal, to go from park to park, from garden to garden. There I encounter various contemplatives & brahmans discoursing on the rewards of defending their own tenets in debate, and the rewards of condemning those of others. Now in the experience of what reward does Master Gotama dwell?'
'The Tathāgata dwells experiencing the reward of the fruits of clear knowing & release.'
'But what are the qualities that, when developed & pursued, lead to the culmination of clear knowing & release?'
'The seven factors for Awakening...'
'And what are the qualities that... lead to the culmination of the seven factors for Awakening?'
'The four frames of reference...'
'And what are the qualities that... lead to the culmination of the four frames of reference?'
'The three courses of right conduct...'
'And what are the qualities that... lead to the culmination of the three courses of right conduct?'
'Restraint of the senses... And how does restraint of the senses, when developed & pursued, lead to the culmination of the three courses of right conduct? There is the case where a monk, on seeing a pleasant form with the eye, doesn't hanker after it, doesn't delight in it, doesn't give rise to passion for it. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. On seeing an unpleasant form with the eye, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body & unmoved in mind, he is inwardly well composed & well released.
On hearing a pleasant... unpleasant sound with the ear... On smelling a pleasant... unpleasant smell with the nose... On tasting a pleasant... unpleasant taste with the tongue... On feeling a pleasant... unpleasant tactile sensation with the body...
On cognizing a pleasant idea with the intellect, he doesn't hanker after it, doesn't delight in it, doesn't give rise to passion for it. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. On cognizing an unpleasant idea with the intellect, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. This, Kuṇḍaliya, is how restraint of the senses, when developed & pursued, leads to the culmination of the three courses of right conduct.
And how are the three courses of right conduct developed & pursued so as to lead to the culmination of the four frames of reference? There is the case where a monk abandons wrong conduct in terms of his deeds and develops right conduct in terms of his deeds; abandons wrong conduct in terms of his speech and develops right conduct in terms of his speech; abandons wrong conduct in terms of his thoughts and develops right conduct in terms of his thoughts. This, Kuṇḍaliya, is how the three courses of right conduct, when developed & pursued, lead to the culmination of the four frames of reference.
And how are the four frames of reference developed & pursued so that the seven factors for Awakening come to completion?
{[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[5] For one who is enraptured, the body grows calm and the mind grows calm. When the body & mind of an enraptured monk grow calm, then serenity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[7] He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[Similarly with the other three frames of reference: feelings, mind, & mental qualities.]}
This, Kuṇḍaliya, is how the four frames of reference, when developed & pursued, lead to the culmination of the seven factors for Awakening.
And how are the seven factors for Awakening developed & pursued so as to lead to the culmination of clear knowing & release? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. This, Kuṇḍaliya, is how the seven factors for Awakening, when developed & pursued, lead to the culmination of clear knowing & release.'
When this had been said, Kuṇḍaliya the wanderer said to the Blessed One: 'Magnificent, Master Gotama, magnificent! In many ways has Master Gotama made the Dhamma clear — just as if one were to place upright what has been overturned, to reveal what has been hidden, to point out the way to one who is lost, or to set out a lamp in the darkness so that those with eyes might see forms. I go to Master Gotama for refuge, to the Dhamma, & to the Community of monks. May Master Gotama regard me as a lay follower gone for refuge from this day forth as long as life shall last.'
SN 46.14
Gilana Sutta
Ill
I have heard that on one occasion the Blessed One was staying in Rajagaha in the
Bamboo Grove, the Squirrels' Sanctuary. And on that occasion Ven. Maha Kassapa
was staying in the Pepper Tree Cave, diseased, in pain, severely ill. Then the
Blessed One, in the late afternoon, left his seclusion and went to where Ven.
Maha Kassapa was staying. On arrival, he sat down on a prepared seat and said to
Ven. Maha Kassapa, "I hope you are getting better, Kassapa. I hope you are
comfortable. I hope that your pains are lessening and not increasing. I hope
that there are signs of their lessening, and not of their increasing."
"I am not getting better, lord. I am not comfortable. My extreme pains are
increasing, not lessening. There are signs of their increasing, and not of their
lessening."
"Kassapa, these seven factors for Awakening rightly taught by me, when developed
and pursued, lead to direct knowledge, to self-Awakening, to Unbinding. Which
seven?
"Mindfulness as a factor for Awakening rightly taught by me, when developed and
pursued, leads to direct knowledge, to self-Awakening, to Unbinding.
"Analysis of qualities as a factor for Awakening, rightly taught by me, when
developed and pursued, leads to direct knowledge, to self-Awakening, to
Unbinding.
"Persistence as a factor for Awakening...
"Rapture as a factor for Awakening...
"Serenity as a factor for Awakening...
"Concentration as a factor for Awakening...
"Equanimity as a factor for Awakening rightly taught by me, when developed and
pursued, leads to direct knowledge, to self-Awakening, to Unbinding.
"Kassapa, these are the seven factors for Awakening rightly taught by me that —
when developed and pursued — lead to direct knowledge, to self-Awakening, to
Unbinding."
"They are indeed factors for Awakening, O Blessed One. They are indeed factors
for Awakening, O One Well-Gone."
That is what the Blessed One said. Gratified, Ven. Maha Kassapa delighted in the
Blessed One's words. And Ven. Maha Kassapa recovered from his disease. That was
how Ven. Maha Kassapa's disease was abandoned.
SN 46.16
Gilana Sutta
Ill
Thus have I heard:
On one occasion the Blessed One was living near Rajagaha in the bamboo grove in
the squirrels' feeding ground. At that time, he was afflicted with a disease,
was suffering therefrom, and was gravely ill.
Then the Venerable Maha Cunda1 'arising from his solitude at eventide'2
approached the Blessed One, saluted him, and sat down beside him.
To the Venerable Maha Cunda thus seated, the Blessed One said:
"O Cunda, let the factors of enlightenment occur to your mind."
"These seven factors of enlightenment, bhante (Ven. Sir), are well expounded and
are cultivated and fully developed by the Blessed One. They conduce to perfect
understanding, to full realization and to Nibbana. What are the seven?
i. "Mindfulness, the factor of enlightenment, bhante, is well expounded by the
Blessed One, and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
ii. "Investigation of the Dhamma, the factor of enlightenment, bhante, is well
expounded by the Blessed One and is cultivated and fully developed by the
Blessed One. It conduces to perfect understanding, to full realization and to
Nibbana.
iii. "Persevering effort, the factor of enlightenment, bhante, is well expounded
by the Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
iv. "Rapture, the factor of enlightenment, bhante, is well expounded by the
Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
v. "Calm, the factor of enlightenment, bhante, is well expounded by the Blessed
One and is cultivated and fully developed by the Blessed One. It conduces to
perfect understanding, to full realization and to Nibbana.
vi. "Concentration, the factor of enlightenment, bhante, is well expounded by
the Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
vii. "Equanimity, the factor of enlightenment, bhante, is well expounded by the
Blessed One, and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.These
seven factors of enlightenment, bhante, are well expounded and cultivated and
fully developed by the Blessed One. They conduce to perfect understanding, to
full realization and to Nibbana."
"Most assuredly Cunda, they are factors of enlightenment. Most assuredly, Cunda,
they are factors of enlightenment."
Thus said the Venerable Maha Cunda, and the Master approved of it. Then the
Blessed One recovered from his affliction, and thus disappeared his affliction.
Notes
1. Younger brother of the Venerable Sariputta. [Is this an error? According to
Nyanaponika in Great Disciples of the Buddha (Somerville, Massachusetts: Wisdom
Publications, 1997), p. 33, Cunda's monastic name was Samanuddesa, to
distinguish him from the elder Ven. Mahacunda. — ATI ed.]
2. 'Sayanha samayam patisallana vutthito,' not found in the original Samyutta
text.
SN 46.1
Himavanta Sutta
The Himalayas
(On the Factors for Awakening)
Translated from the Pali by
Thanissaro BhikkhuPTS: S v 63
CDB ii 1567
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"Monks, it is in dependence on the Himalayas, the king of mountains, that
serpents (nagas) grow in body and gain in strength. Having grown in body and
gained strength there, they descend to the small lakes. Having descended to the
small lakes, they descend to the large lakes... the small rivers... the large
rivers... to the great ocean. There they attain greatness & prosperity in terms
of the body.
"In the same way, it is in dependence on virtue, established on virtue, having
developed & pursued the seven factors of Awakening, that a monk attains to
greatness & prosperity in terms of mental qualities. And how is it that a monk —
in dependence on virtue, established on virtue, having developed & pursued the
seven factors for Awakening — attains to greatness & prosperity in terms of
mental qualities?
"There is the case where a monk develops mindfulness as a factor for Awakening
dependent on seclusion, dependent on dispassion, dependent on cessation,
resulting in relinquishment. He develops analysis of qualities as a factor for
Awakening...persistence as a factor for Awakening...rapture as a factor for
Awakening...serenity as a factor for Awakening...concentration as a factor for
Awakening...equanimity as a factor for Awakening dependent on seclusion,
dependent on dispassion, dependent on cessation, resulting in relinquishment.
This is how a monk — in dependence on virtue, established on virtue, having
developed & pursued the seven factors for Awakening — attains to greatness &
prosperity in terms of mental qualities."
SN 46.6
§ 92. Once the Blessed One was staying at Sāketa, in the Añjana Forest Game Refuge. Then Kuṇḍaliya the wanderer came to where the Blessed One was staying and on arrival greeted him courteously and, after engaging in pleasant conversation, sat to one side. As he was sitting there he said to the Blessed One, 'Master Gotama, I like to frequent gatherings in parks. It is my habit at midday, after my morning meal, to go from park to park, from garden to garden. There I encounter various contemplatives & brahmans discoursing on the rewards of defending their own tenets in debate, and the rewards of condemning those of others. Now in the experience of what reward does Master Gotama dwell?'
'The Tathāgata dwells experiencing the reward of the fruits of clear knowing & release.'
'But what are the qualities that, when developed & pursued, lead to the culmination of clear knowing & release?'
'The seven factors for Awakening...'
'And what are the qualities that... lead to the culmination of the seven factors for Awakening?'
'The four frames of reference...'
'And what are the qualities that... lead to the culmination of the four frames of reference?'
'The three courses of right conduct...'
'And what are the qualities that... lead to the culmination of the three courses of right conduct?'
'Restraint of the senses... And how does restraint of the senses, when developed & pursued, lead to the culmination of the three courses of right conduct? There is the case where a monk, on seeing a pleasant form with the eye, doesn't hanker after it, doesn't delight in it, doesn't give rise to passion for it. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. On seeing an unpleasant form with the eye, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body & unmoved in mind, he is inwardly well composed & well released.
On hearing a pleasant... unpleasant sound with the ear... On smelling a pleasant... unpleasant smell with the nose... On tasting a pleasant... unpleasant taste with the tongue... On feeling a pleasant... unpleasant tactile sensation with the body...
On cognizing a pleasant idea with the intellect, he doesn't hanker after it, doesn't delight in it, doesn't give rise to passion for it. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. On cognizing an unpleasant idea with the intellect, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. This, Kuṇḍaliya, is how restraint of the senses, when developed & pursued, leads to the culmination of the three courses of right conduct.
And how are the three courses of right conduct developed & pursued so as to lead to the culmination of the four frames of reference? There is the case where a monk abandons wrong conduct in terms of his deeds and develops right conduct in terms of his deeds; abandons wrong conduct in terms of his speech and develops right conduct in terms of his speech; abandons wrong conduct in terms of his thoughts and develops right conduct in terms of his thoughts. This, Kuṇḍaliya, is how the three courses of right conduct, when developed & pursued, lead to the culmination of the four frames of reference.
And how are the four frames of reference developed & pursued so that the seven factors for Awakening come to completion?
{[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[5] For one who is enraptured, the body grows calm and the mind grows calm. When the body & mind of an enraptured monk grow calm, then serenity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[7] He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[Similarly with the other three frames of reference: feelings, mind, & mental qualities.]}
This, Kuṇḍaliya, is how the four frames of reference, when developed & pursued, lead to the culmination of the seven factors for Awakening.
And how are the seven factors for Awakening developed & pursued so as to lead to the culmination of clear knowing & release? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. He develops analysis of qualities as a factor for Awakening... persistence as a factor for Awakening... rapture as a factor for Awakening... serenity as a factor for Awakening... concentration as a factor for Awakening... equanimity as a factor for Awakening dependent on seclusion... dispassion... cessation, resulting in letting go. This, Kuṇḍaliya, is how the seven factors for Awakening, when developed & pursued, lead to the culmination of clear knowing & release.'
When this had been said, Kuṇḍaliya the wanderer said to the Blessed One: 'Magnificent, Master Gotama, magnificent! In many ways has Master Gotama made the Dhamma clear — just as if one were to place upright what has been overturned, to reveal what has been hidden, to point out the way to one who is lost, or to set out a lamp in the darkness so that those with eyes might see forms. I go to Master Gotama for refuge, to the Dhamma, & to the Community of monks. May Master Gotama regard me as a lay follower gone for refuge from this day forth as long as life shall last.'
SN 46.14
Gilana Sutta
Ill
I have heard that on one occasion the Blessed One was staying in Rajagaha in the
Bamboo Grove, the Squirrels' Sanctuary. And on that occasion Ven. Maha Kassapa
was staying in the Pepper Tree Cave, diseased, in pain, severely ill. Then the
Blessed One, in the late afternoon, left his seclusion and went to where Ven.
Maha Kassapa was staying. On arrival, he sat down on a prepared seat and said to
Ven. Maha Kassapa, "I hope you are getting better, Kassapa. I hope you are
comfortable. I hope that your pains are lessening and not increasing. I hope
that there are signs of their lessening, and not of their increasing."
"I am not getting better, lord. I am not comfortable. My extreme pains are
increasing, not lessening. There are signs of their increasing, and not of their
lessening."
"Kassapa, these seven factors for Awakening rightly taught by me, when developed
and pursued, lead to direct knowledge, to self-Awakening, to Unbinding. Which
seven?
"Mindfulness as a factor for Awakening rightly taught by me, when developed and
pursued, leads to direct knowledge, to self-Awakening, to Unbinding.
"Analysis of qualities as a factor for Awakening, rightly taught by me, when
developed and pursued, leads to direct knowledge, to self-Awakening, to
Unbinding.
"Persistence as a factor for Awakening...
"Rapture as a factor for Awakening...
"Serenity as a factor for Awakening...
"Concentration as a factor for Awakening...
"Equanimity as a factor for Awakening rightly taught by me, when developed and
pursued, leads to direct knowledge, to self-Awakening, to Unbinding.
"Kassapa, these are the seven factors for Awakening rightly taught by me that —
when developed and pursued — lead to direct knowledge, to self-Awakening, to
Unbinding."
"They are indeed factors for Awakening, O Blessed One. They are indeed factors
for Awakening, O One Well-Gone."
That is what the Blessed One said. Gratified, Ven. Maha Kassapa delighted in the
Blessed One's words. And Ven. Maha Kassapa recovered from his disease. That was
how Ven. Maha Kassapa's disease was abandoned.
SN 46.16
Gilana Sutta
Ill
Thus have I heard:
On one occasion the Blessed One was living near Rajagaha in the bamboo grove in
the squirrels' feeding ground. At that time, he was afflicted with a disease,
was suffering therefrom, and was gravely ill.
Then the Venerable Maha Cunda1 'arising from his solitude at eventide'2
approached the Blessed One, saluted him, and sat down beside him.
To the Venerable Maha Cunda thus seated, the Blessed One said:
"O Cunda, let the factors of enlightenment occur to your mind."
"These seven factors of enlightenment, bhante (Ven. Sir), are well expounded and
are cultivated and fully developed by the Blessed One. They conduce to perfect
understanding, to full realization and to Nibbana. What are the seven?
i. "Mindfulness, the factor of enlightenment, bhante, is well expounded by the
Blessed One, and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
ii. "Investigation of the Dhamma, the factor of enlightenment, bhante, is well
expounded by the Blessed One and is cultivated and fully developed by the
Blessed One. It conduces to perfect understanding, to full realization and to
Nibbana.
iii. "Persevering effort, the factor of enlightenment, bhante, is well expounded
by the Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
iv. "Rapture, the factor of enlightenment, bhante, is well expounded by the
Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
v. "Calm, the factor of enlightenment, bhante, is well expounded by the Blessed
One and is cultivated and fully developed by the Blessed One. It conduces to
perfect understanding, to full realization and to Nibbana.
vi. "Concentration, the factor of enlightenment, bhante, is well expounded by
the Blessed One and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.
vii. "Equanimity, the factor of enlightenment, bhante, is well expounded by the
Blessed One, and is cultivated and fully developed by the Blessed One. It
conduces to perfect understanding, to full realization and to Nibbana.These
seven factors of enlightenment, bhante, are well expounded and cultivated and
fully developed by the Blessed One. They conduce to perfect understanding, to
full realization and to Nibbana."
"Most assuredly Cunda, they are factors of enlightenment. Most assuredly, Cunda,
they are factors of enlightenment."
Thus said the Venerable Maha Cunda, and the Master approved of it. Then the
Blessed One recovered from his affliction, and thus disappeared his affliction.
Notes
1. Younger brother of the Venerable Sariputta. [Is this an error? According to
Nyanaponika in Great Disciples of the Buddha (Somerville, Massachusetts: Wisdom
Publications, 1997), p. 33, Cunda's monastic name was Samanuddesa, to
distinguish him from the elder Ven. Mahacunda. — ATI ed.]
2. 'Sayanha samayam patisallana vutthito,' not found in the original Samyutta
text.
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